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"The Map Collector - Issued 21-30",
Subject: Cartographic Reference
Period: 1982-85 (published)
8.2 x 11.7 inches
20.8 x 29.7 cm
The Map Collector magazine was founded by Ronald Vere Tooley in 1977. Over the next two decades it built a reputation as a highly respected resource on the history of cartography and collecting antique maps. Each issue contains a wealth of information written by the most respected researchers, collectors and dealers. These ten issues cover such subjects as Scotland's first Sea Atlas, the mythical locations of Paradise, fictitious islands in Lake Superior, heraldry in maps, and many more great articles. Included with the set is the Index, which provides a great reference tool. A few tiny ink marks, else fine.
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The Lima-Paris Action Agenda is packed with initiatives which could stimulate hundreds of billions of dollars of investment, but it also gives a platform to some actors with questionable intentions. EurActiv France reports.
In the sidelines of the COP21 meeting in Paris, where national representatives have been negotiating a global climate deal, non-state actors wrapped up their involvement with an unofficial agenda of solutions on Wednesday (9 December).
The Lima-Paris Action Agenda (LPAA), composed of more than 70 initiatives, aimed to give a voice to all public and private actors, including local authorities, businesses, investors and civil society organisations, to promote their climate initiatives outside the official negotiations.
It brought together the initiatives of non-state actors on issues as varied as forestry, agriculture, resilience, transport, construction, private finance, short-lived pollutants, energy efficiency, renewable energies and innovation.
A motley collection of ideas
The French Minister of Ecology, Ségolène Royale, rounded up the eight days of meetings and announcements positively. “We all share the opinion that this LPAA is both something new and a real success,” she said on Wednesday. She also stressed the “massive mobilisation of these actors”.
And the figures back her up. The Lima-Paris Action Plan is a collection of more than 70 major climate initiatives, carried out by 10,000 actors from 180 countries. The majority of these commitments have been grouped together within the Non-State Actor Zone for Climate Action (NAZCA) platform.
Financing was another success story highlighted by the minister. “Many hundreds of billions of dollars have been redirected to the low-carbon economy,” she said.
“The economic and financial world’s switch to green growth is really the big achievement of the COP21,” the minister added. An initial assessment of the Action Agenda shows that more than a third of the 2,000 biggest companies in the world have tabled climate action commitments.
The business end of climate action
While the LPAA may not be binding to UN member states, it should provide them with the means to translate the ambitions of the future Paris agreement into concrete action on the ground.
Royale said, “This is an original process for a COP, and we can already say that it has made the COP21 a success. The results have exceeded all of our expectations.”
With the international negotiations still faltering on the question of review dates for national contributions, the French minister believes the Action Agenda could provide a workable solution.
The establishment of the LPAA will help with the “operational application of the countries’ national commitments”, she added. “Thanks to these initiatives, the revision of the national contributions will, I hope, be possible before 2020.”
Currently, the draft Paris agreement makes no mention of a timetable for the revision of national contributions (INDCs). The sum of the INDCs will only limit the global temperature rise to around +3°C, well above the COP21’s stated objective of +2°C, and a recipe for catastrophic climate change.
It is essential that countries present more ambitious plans to avoid this scenario, but controversy persists over the dates. While many demand a review of the national contributions before 2020, one of the possibilities in the text under negotiation would see reviews begin as late as 2025.
NGOs have been quick to point out the weaknesses of the non-state Action Agenda. Célia Gautier, from the Climate Action Network (CAN), said, “This must not become a greenwashing platform.” A fear shared by the French minister for ecology.
“We have to keep an eye on whether companies really commit to green growth, and ensure that it is not just greenwashing. But many of them have understood that the cost of inaction is greater than the cost of action,” Royal said.
But there are no safeguards in place to protect the LPAA from the questionable intentions of any of the actors. Concrete initiatives like those for renewable energies in Africa, which will have raised $10 billion by 2020 for the development of renewable energy sources on the continent, appear alongside less credible ideas.
Open to suggestions from around the world, the LPAA sometimes more closely resembles a broad catch-all of ideas than a coherent agenda. “In its current state, the LPAA has no criteria for including, monitoring or excluding initiatives,” Gautier said.
The “4 per 1,000” initiative presented by the French Minister of Agriculture Stéphane Le Foll, and supported by around 60 countries, was among those that attracted the anger of NGOs.
With the aim of increasing the capacity of soils to capture and store CO2, this initiative “currently contains no clear criteria for which agricultural models should be prioritised,” according to Climate Action Network. Civil society organisations fear that this lack of clarity will leave the door open to the promotion of an agricultural model based on the use of GMOs.
Even more problematic is the initiative for limiting methane leakage, called the Oil & Gas Methane Partnership. Led by a group of oil and gas companies, including Total, the scheme has set alarm bells ringing among civil society organisations.
Gautier said, “We have asked President François Hollande to withdraw it from the Action Agenda, because this kind of initiative is not aimed at bringing the era of fossil fuels to an end.”
Uncertainties over monitoring
The question of a voluntary system for monitoring the commitments made by the non-state actors is also unresolved.
No official mechanism has been planned, beyond the possible publication of the results of the various initiatives by the members of the NAZCA platform. “With this in mind, we would expect each country to say how it would implement the agreement on the Action Agenda,” the French minister said.
Nigel Topping, the CEO of We Mean Business, said he planned to “report on the whole COP to see the results of the commitments made by civil society organisations and non-state actors”.
Any monitoring activities will have to be based on the declarations of businesses and sub-national authorities. Halldor Thorgeirsson, the UNFCCC’s director of strategy, conceded that “This is too big to be entirely followed by the United Nations. It will be up to the investors and stakeholders to ensure they hold the actors to account.”
International negotiations on climate change began in 1992, and the UN organises an annual international climate change conference called the Conference of the Parties, or COP.
Paris is hosting the all-important 21st conference, from 30 November to 11 December 2015. The participating states must reach an agreement to replace the Kyoto Protocol, the object of which was to reduce CO2 emissions between 2008 and 2012. Reaching an agreement, whether legally binding or not, is the priority for the international community.
The Green Climate Fund was created during the climate conference in Durban (South Africa) in 2011. The objective for developed countries was to raise $100 billion a year by 2020. An initial capitalisation objective has been fixed at $15 billion for the next three years.
This money will be used to help poorer countries to limit their greenhouse gas emissions and adapt to the effects of climate change, but it will only go some way towards covering greenhouse gas reduction targets.
The global cost of cutting emissions to sustainable levels is estimated at between €500 and €1,500 billion per year.
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<urn:uuid:06412033-879d-445a-8973-248b938909ca>
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CC-MAIN-2017-04
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https://www.euractiv.com/section/climate-environment/news/the-lima-paris-action-agenda-a-questionable-melting-pot/
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Walter Palmer smiles over the corpse of another animal, who, like Cecil, wanted only to be left in peace.
On December 23, 2015, the U.S. Fish and Wildlife Service announced that lions in central and western Africa will be listed as endangered under the Endangered Species Act, while lions in southern and eastern Africa will be classified as threatened—meaning that the importation of the heads, tails, and skins of lions like Cecil will be prohibited except in limited circumstances. This new rule will undoubtedly reduce the number of lions shot by cruel hunters, such as Walter Palmer, who kill these sensitive, social animals just to add their body parts to horrific trophy rooms.
Almost all of us grew up eating meat, wearing leather, and going to circuses and zoos. We never considered the impact of these actions on the animals involved. For whatever reason, you are now asking the question: Why should animals have rights? Read more.
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CC-MAIN-2017-04
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http://www.peta.org/action/action-alerts/take-action-cecil-lion-trophy-hunting/
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Streams of Thought: WebM Strategies for the Hacking Crowd
Given the nature of code modification in the open source and free software movements, this type of software tends to stay in beta or in developer-preview status much longer than the typical proprietary software code.
Between code tweaks and full branches, modifications can muddy the code. The Google-sponsored WebM project is not much different from the typical open source project, with three exceptions: Google is throwing its financial muscle behind it, it has a long list of work items on the road map, and the company has tagged the current release as a developer preview, with a full release sometime in the future.
For the sake of space, I'll just note note that it's not every new video format that can emerge on equal marketing footing with established codecs used in the major encoding tools.
Speaking of encoding tools, the work list covers a number of critical to-do steps, including support for third-party encoding solutions-via the use of QuickTime and DirectShow plug-ins.
The plug-ins are required so that WebM can fit into established workflows. To do this, Google had to create a licensing scheme that allows them to be used in proprietary commercial software products, which we've covered in several articles on the StreamingMedia.com website.
Those who might choose to hack away at the code for these third-party plug-ins will be able to keep their own code, as the licence clearly states that any code modified or added to need not be returned to the open source community.
The company also has announced, via the On2 website, that Wildform is taking over the creation and sales of its former Flix Pro products, which will support VP8 video and Ogg Vorbis audio compression, saving files with the .webm extension.
Another thing to do is to create support for WebM on the Android mobile platform. Because there is no player plug-in support for WebM, the use of WebM on any device requires a browser that supports the format, including Google's Chrome. Android support for WebM is expected in Q4.
So it might be a bit harder to contribute, unless the hacking is done on an open source browser, such as those based on Apple's WebKit or Mozilla's open source code. After all, because WebM doesn't require a plug-in to play back in a browser, only modifications to the browser's core code will enable playback. At the time of this writing in late June, the browsers that supported WebM were Chrome, Mozilla Firefox, and Opera.
A final way to contribute would be in the area of code optimisation for compression and decompression. While these may be specialised areas, they are desperately needed, as Google acknowledges in the WebM FAQ.
So what happens in the meantime? For now, external libraries are needed to support H.264 and other formats that are the base-level codecs for browsers that don't natively support WebM.
We've covered code snippets on Streaming Media.com that failover from H.264 and legacy codecs back to the Adobe Flash plug-in, but Google rightly points out on the WebM FAQ that there are other prebuilt options, such as Kaltura's HTML5 Media Library, the Open Standard Media Player, Projekktor, and Modernizr, among others.
Kaltura deserves kudos for its approach to abstraction, combining WebM, H.264, and legacy codec support into webpage libraries. These types of tools will take some of the pain out of the transition period until HTML5 is firmly established.
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<urn:uuid:b627bf19-89b5-4ed0-b060-4965b6f8cf2f>
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CC-MAIN-2017-04
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http://www.streamingmediaglobal.com/Articles/News/Featured-News/Streams-of-Thought-WebM-Strategies-for--the-Hacking-Crowd-69557.aspx
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Efficiency of Organic Input Units under NPOF Scheme in India
This paper discusses in detail the vast and rich agricultural knowledge that India has developed since ancient times, and the entire agricultural community trying to find an alternative sustainable farming system, which is ecologically sound, economically and socially acceptable. [Working Paper No. 2010-04-01]
When requesting a correction, please mention this item's handle: RePEc:ess:wpaper:id:2641. See general information about how to correct material in RePEc.
For technical questions regarding this item, or to correct its authors, title, abstract, bibliographic or download information, contact: (Padma Prakash)
If references are entirely missing, you can add them using this form.
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<urn:uuid:c8e61e57-863f-41aa-84a3-6d8b6012d34b>
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CC-MAIN-2017-04
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https://ideas.repec.org/p/ess/wpaper/id2641.html
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Logic Pro 9 Power!: The Comprehensive Guide by Kevin Anker and Orren Merton
English | 688 pages | 2010 | ISBN: 1435456122 | PDF | 12,4 MB
LOGIC PRO 9 POWER! provides a complete introduction and reference for Logic Pro that covers the things that you are most likely to run into while using Logic to make music, using simple, thorough, and complete explanations.
The book also explores why Logic works the way it does, so you'll not only learn the mechanics of how to do something, but you'll really understand what you are doing so that when you're ready to explore on your own, you'll be fully prepared and successful.
After learning how to set up Logic, you'll learn about the Transport and the Arrange, how to record and edit audio and MIDI, how to mix down your song, and finally how to save your song and organize your files. The final chapters provide guidance on the advanced features of Logic that you'll need as you create more complex compositions and build a more involved project studio. There's something here for Logic users of all skill levels -- newbies will learn Logic front to back, while seasoned users will gain lots of tips and tricks as well as a handy desk reference.
Buy Premium From My Links To Support Me & Download with MaX SPeeD!
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CC-MAIN-2017-04
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http://www.clarinel.com/ebook/796224-logic-pro-9-power-the-comprehensive-guide.html
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Date of this Version
Background: The reality of emergency health care in the United States today requires new approaches to mental health in the emergency department (ED). Major depression is a disabling condition that disproportionately affects women.
Objectives: To characterize ED provider–patient discussions about depression.
Methods: This was a secondary analysis of a database of audiotaped ED visits with women patients collected during a clinical trial of computer screening for domestic violence and other psychosocial risks. Nonemergent female patients, ages 18–65 years, were enrolled from two socioeconomically diverse academic EDs. All audio files with two or more relevant comments were identified as "significant depression discussions" and independently coded using a structured coding form.
Results: Of 871 audiorecorded ED visits, 70 (8%) included discussions containing any reference to depression and 20 (2%) constituted significant depression discussions. Qualitative analysis of the 20 significant discussions found that 16 (80%) required less than 90 seconds to complete. Ten included less than optimal provider communication characteristics. Despite the brevity or quality of the communication, 15 of the 20 yielded high patient satisfaction with their ED treatment.
Conclusions: ED providers rarely addressed depression. Qualitative analysis of significant patient– provider interactions regarding depression found that screening for depression in the ED can be accomplished with minimal expenditure of provider time and effort. Attention to psychosocial risk factors has the potential to improve the quality of ED care and patient satisfaction.
depression, emergency medicine, mental health, health care communication
Rhodes, K. V., Kushner, H. M., Bisgaier, J., & Prenoveau, E. (2007). Characterizing Emergency Department Discussions about Depression. Retrieved from http://repository.upenn.edu/spp_papers/105
Date Posted: 24 March 2008
This document has been peer reviewed.
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CC-MAIN-2017-04
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http://repository.upenn.edu/spp_papers/105/
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. . . advocating American political and religious liberty, free enterprise, limited government, military strength and traditional values.
posted by Carol Platt Liebau at 12:04 PM
Well. I hope others pick up this story. That it was an AP story should help I would think. Not much of a civil war if you ask me.
Post a Comment
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CC-MAIN-2017-04
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http://carolliebau.blogspot.com/2006/08/working-it-through.html
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How to Use
Reading 3: The Roadside Colossus
Like the examples of roadside architecture presented in this lesson, large roadside sculptures appeared as a reaction to the popularization of the automobile in the early 20th century. Its main function was to attract the attention of passing cars.
Paul Bunyan and Babe the Blue Ox
Located in a vast woodland and lake region, the city of Bemidji played host to a modest tourist trade as early as the 1890s. After the establishment of rail connections in 1898, promoters began developing lakeshore sites for summer cottages and constructing a variety of tourist hotels and resorts, primarily catering to hunters and anglers. Benefiting from the emergence of automobile travel and a state highway system, the Bemidji tourist industry experienced a boom during the 1920s, but suffered with the rest of the economy during the Great Depression.
In 1936, as a means of stimulating, or "boosting," tourism, a number of civic organizations and businesses decided to sponsor a winter carnival that would promote the city's resources for winter sports. The carnival opened on January 14, 1937. Taking its theme from Bemidji's former prominence as a lumbering center, the celebration focused on the mythical figure of Paul Bunyan, a giant lumberjack of formidable endurance and skill who had traveled with the folklore of the lumber camps from New England to Minnesota during the mid-19th century.
The carnival unveiled giant statues of Paul and his blue ox, Babe, to serve as mascots for the festivities. Both statues were designed and built by city residents. They became overnight sensations, garnering a full-page spread in Life magazine. Both were placed in a municipal park overlooking the lake and the city's busiest intersection. Although oversized statues have now become fairly common devices for promoting tourism, Bemidji's Paul and Babe were pioneer efforts in the field.
Paul Bunyan is approximately 18 feet high, measuring about five feet across at the base and about three feet from toe to heel. Babe stands about 10 feet tall, measuring about eight feet across the front hoofs and about 23 feet from nose to tail.
The idea of dinosaurs as the subject of a new sculpture came from Dr. C. C. O'Harra, the president of the South Dakota School of Mines and a paleontologist who was fascinated by the prehistoric dinosaur remains he had found in the Badlands of South Dakota. Others also liked the idea. The creation of concrete dinosaurs hit three nerves in the American aesthetica sense of the history of the West, an enjoyment of things larger than life, and a secret pleasure in being frightened. Dinosaur Park, located on a prominent hill above the town, was dedicated on May 22, 1936.
All five of the original dinosaurs were built in identical fashion. The frames are composed of two-inch-diameter black iron pipe set in concrete. Around the central frame, body forms consist of a steel skeleton covered with wire mesh to which the concrete skin is applied. Oral tradition has it that the park's dinosaurs originally were gray, but today they are painted vivid green, with touches of pinkish red. Built to authentic size, the measurements of the five dinosaurs are as follows:
2. Tyrannosaurus Rex35 feet long, 16 feet high, 4-foot-long head
3. Brontosaurus80 feet long and 28 feet high
4. Stegosaurus11 feet long and 7 feet high
5. Trachodon33 feet long and 17 feet 6 inches high.
The brontosaurus, the largest of the dinosaurs, is visible for many miles and has become a local landmark.
In The Colossus of Roads, art historian Karal Ann Marling explains the appeal of the awesomely large prehistoric animals in this way: "Humor and fakery create situations that appear 'dangerous, horrible or uncanny' and then disperse the sensation of terror with the sudden realization that the whole thing was a hoax."
Questions for Reading 3
1. Why does roadside sculpture tend to be large?
2. Had you already heard of Paul Bunyan and Babe the Blue Ox? If not, see if your library has more information.
3. Are your own measurements proportionately the same as Paul Bunyan'sthat is, are you six times as tall as the length of your foot?
4. Look up "vernacular" in a dictionary and then define the term "vernacular public art."
5. Reread the quotation from Marling. Can you think of anything else that might make people react this way?
Reading 3 was compiled from Jeffrey A. Hess, "Paul Bunyan and Babe the Blue Ox" (Beltrami County, Minnesota) National Register of Historic Places Registration Form, Washington, D.C.: U.S. Department of the Interior, National Park Service, 1987; and Carolyn Torma, "Dinosaur Park" (Pennington County, South Dakota) National Register of Historic Places Registration Form, Washington, D.C.: U.S. Department of the Interior, National Park Service, 1990.
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https://www.nps.gov/nr/twhp/wwwlps/lessons/6roadside/6facts3.htm
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To the Editor:
''Red Cross Admits Knowing of the Holocaust During the War'' (news article, Dec. 19) quotes the following from my book ''The Politics of Genocide'': ''The International Red Cross feared that intervention in support of the Jews might jeopardize its traditional activities on behalf of prisoners of war.'' This requires further clarification.
Even with regard to prisoners of war, the Red Cross failed to protect millions of Soviet prisoners in Nazi hands and thousands of Allied prisoners in Japanese camps.
With regard to the Jews, the Red Cross refused to accept the suggestion of Jewish leaders that it confer the status of civilian internees upon those held in the ghettos and concentration camps, which would have enabled the agency to make inspection visits, send food parcels, provide medical aid and perhaps save lives.
The historical record remains clear: the Red Cross was reluctant to get involved in the rescue of Jews and appears to have deferred to the Germans, who took the position that the Jews were not internees but detainees, a penal rather than civil category.
RANDOLPH L. BRAHAM
New York, Dec. 22, 1996Continue reading the main story
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http://www.nytimes.com/1996/12/24/opinion/l-red-cross-and-jews-867926.html?src=pm
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I wanted to start off this section with a very improtant post.
We all have heard the following Hadith from Sahih Bukhari, Narrated Abu Huraira which states:
I heard Allah’s Apostle saying, “There is healing in black seed for all diseases except death.”
But have you ever thought about what this actually means? Do you know that using it is not as simple as just chewing or swallowing it? Do you know that there are other Hadith on the uses of this seed and it’s benefits? Well let me fill you in a little!
This small seed is gathering quite the following these days. Its uses can be traced back thousands of years, but how do you use it? We have been using the seeds as well as the oils for about two years now and Masha’Allah it is definitely something to be grateful for. I will get to the ailments that we have found it aides, but first I’d like to explain what I have found about this Blessed seed in my fancy shmancy research, although as Muslims it should be enough that we were given this advice from our Beloved (PBUH), but sometimes although we trust in his word, we love to see that he was right and right he was! Subhan’Allah.
So “modern” research has shown that this tiny seed contains more than a hundred components which work together in perfect harmony to cure disease and provide powerful medicine. The following are some found functions that this powerful seed can perform with the right dosage and usage. Please keep in mind that these are the tested actions of this seed and because it is so powerful, for serious cases you should refer to your doctor or a homeopathic specialist before usage.
- Analgesic: Relieves or dampens sensation of pain.
- Anthelmintic: destroys and expels intestinal worm.
- Anti-bacterial: Destroys or inhibits the growth of destructive bacteria.
- Anti-Inflammatory: Reduces inflammation.
- Anti-Microbial: Destroys or inhibits the growth of destructive microorganisms.
- Antioxidant: Prevents or delays the damaging oxidisation of the body’s cells – particularly useful against free radicals.
- Anti-Pyretic: exhibits a ‘cooling action’, useful in fever reduction.
- Anti-spasmodic: Prevents or eases muscle spasms and cramps.
- Anti-tumour: Counteracts or prevents the formation of malignant tumours
- Carminative: Stimulates digestion and induces the expulsion of gas from the stomach and the intestines.
- Diaphoretic: Induces perspiration during fever to cool and stimulate the release of toxins.
- Diuretic: Stimulates urination to relieve bloating and rid the body of any excess water.
- Digestive: Stimulates bile and aids in the digestive process.
- Emmenagogue: Stimulates menstrual flow and activity.
- Galactogogue: Stimulates the action of milk in new mothers.
- Hypotensive: Reduces excess blood pressure.
- Immunomodulator: Suppresses or strengthens immune system activity as needed for optimum balance.
- Laxative: Causes looseness or relaxation of the bowels.
(got this info from lyranara.me, please see link below)
Packed with all these benefits and more, you cannot help but be thankful to Allah for this amazing blessing. I am thankful as it has helped in so many aspects in our home. As a massage oil for aches, pains and when we are stuffed up from the flu it has been a great addition and I am very happy to report that we have not used Advil or Tylenol or any other pain killer or anti-inflamatory in our home in over a year and half now. We use it as an inhalant (couple of drops of oil in steaming hot water or boil a teaspoon of seeds in some water and inhale steam) for my son who has a mild to moderate case of asthma and Masha’Allah I am happy to say that he gets better and better everyday. We are using it for itchy skin and eczema, which it does wonders for! We also take a dose of 6-7 seeds every morning in whole or powder form in food and we have seen a significant weight loss and my husband’s bad cholesterol is under control now, Alhamdullilah. The list goes on! There are so many more uses! I am putting a few links below where I found much of this information and hope that you will also do your own research.
I know several of you will ask where you can get the seeds or oil, well any of your local Middle Eastern or South Indian stores will carry it, otherwise Amazon or Google are a good place to start).
Allah has given us the cures for all our ailments in the natural environment around us. We just have to reflect on His words (which are also a cure as I will explain in the next few articles) as well as the Prophecies (Hadith) of our Beloved Prophet (PBUH). When you do research this seed, you will come to realize that it is quite prominent in other religious texts as well, especially the Gospel of Christ. Allah never fails us, let’s not fail ourselves…Let’s turn to Him in remembrance and aide. He always comes through, Subhan’Allah.
Let me know if you use Black Seeds or Nigella Sativa or Kalonji or the Blessed Seed…etc (see what I mean? It’s used in so many places you will find a plethora of names for it!) and how it has benefitted you, Insha’Allah.
Please do take care of yourselves and HAPPY HEALING!
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Being overweight is a symptom of our society, as animals we have got so good at providing food and security for ourselves and our families that we have become complacent; eating too much and not exercising very much. Ancient tribal societies saw extra weight as a sign of success and prosperity, but we now know that carrying excess pounds can be harmful, contributing to incidence of cardiac conditions, high cholesterol and blood pressure and even worsening respiratory conditions such as asthma. A person’s self-image is also affected by being overweight, and can cause depression, agoraphobia and isolation. Being just a few pounds overweight can make people, men as much as women, lose confidence and feel insecure and unhappy, even if their lives are perfect in every other area. Following are some of the more successful diets of 2012.
The DASH Diet
This regimen was originally instituted for lowering blood pressure and a marvelous side-effect was found to be one of reducing weight too, quite dramatically in some cases! The diet has been around for a couple of years now and has found favor in the eyes of many medical professionals as being a diet that included a good balance of the healthy food groups, that improves general health in those following the plan and as a diet that actually works.
The health benefits of the diet can be seen in reduced risk of cancers, diabetes, improved heart function and healthier blood pressure and cholesterol readings. There is a heavy emphasis on fruit and vegetable, about 4 to 6 servings of each, rather than the ‘five-a-day’ combined that we are encouraged to consume, as well as a measured amount of protein.
The TLC Diet
The Therapeutic Lifestyle Change Diet plan was written to help patients lower the levels of ‘bad’ or LDL cholesterol. TLC is less about weight loss, and more about maintaining a healthy body, with a strong emphasis on cutting saturated fat consumption to less than 7 per cent of daily intake, reducing sodium to less than 2400mg per day but boosting fruit, vegetable and wholegrain consumption.
TLC may not be an ideal system for someone who has a great deal of weight to lose, dietitians and doctors emphasize that weight-loss is not the end aim of following this plan. This regimen can be tricky to follow as it requires the patient to read food labels thoroughly and calculate daily allowances before every meal or snack.
The positives about following TLC are that in requiring food labels to be read, patients become more aware of what they are putting in their bodies, and the diet is very easy to follow once the dieter has a fair understanding of the nutritional value of their favorite foods. Another plus is that the diet requires 30 minutes of exercise every day, an excellent incentive to go out for a brisk walk or healthy jog!
Weight watchers is becoming an institution in society, having been in business for almost fifty years. An American lady realised that the best diet to follow was one where she could eat her favorite foods, in moderation, and that it really helped to have friends following the same plan, that she could share experiences with. Her group grew and grew until she decided to team up with a businessman, and take the system even further.
Weight watchers follows the same principles today, espousing ‘real food’ eaten when the dieter likes. Weight watchers believes that it is the ready availability of an abundance of food in shops and stores that encourages over-eating, not a lack of will-power. There is a focus on tracking food intake and exercise achieved as many people do not realize how many calories they are taking in until thesis is put on achieving a good routine, with regular meals and exercise, a lifestyle that the person can follow for the rest of their life. Weight watchers has a wonderful array of tools and guides, from calorie counters, to recipe books to ‘cheat-sheets’ on how to indulge in those foods that you love that may not be so healthy!
Jenny Craig Diet
Mums and wives can easily gain extra weight simply by looking after their families. Once those extra pounds have piled on it is too much extra work to think about making two separate meals, one for her and one for the family, so she tends not to bother… Jenny Craig is the solution for people who find the preparation of diet food to be fiddly and time-consuming, as meals are delivered to the door, frozen and ready for the microwave (fresh fruit and vegetables may need to be purchased separately).
The benefit of using Jenny Craig’s service is that it helps dieters to properly understand portion control. A day’s worth of food consists of three meals and a snack, and it is recommended that this be adhered to until half the extra weight is lost, after which ‘normal’ food can be reintroduced. Jenny Craig meals are found to have good nutritional values, and have been found to have positive health benefits too.
The Ornish Diet
The Ornish diet is somewhat similar to the TLC diet in that it does not have weight loss as its principle aim, being geared more to heart health, blood pressure and cholesterol reduction and treatment and management of cancers and diabetes. It is a very low fat diet though, so following the plan strictly should result in some weight loss. Dean Ornish, a Professor of Medicine at the University of California, created the plan by grouping foodstuffs in five groups, 1 to 5, 1 being the most healthy foods, like whole grain bread, and 5 being the least healthy, such as sugary biscuits made of refined flour.
The general aim is to eat from the healthiest food groups, which can make the diet quite expensive to follow, but does guarantee that only the best products are going into your body. Exercise is strongly advocated, with an emphasis on resistance training, aerobic exercise and flexibility, with meditation, yoga and deep breathing recommended to release stress.
When making positive healthy changes to your lifestyle, it is best not to think of it as being a diet, because that implies an impermanence to those changes; once the diet is finished you will return to your ‘real’ life! Making sudden drastic changes can upset your system, be very difficult to stick to and can even result in any weight lost creeping back on again a short time later. The best way to lose weight permanently is to make gradual positive changes, slowly reworking your lifestyle into a healthier routine, until you become the person that you want to see in the mirror.
Simon Lunn works as a freelance writer for UK Essays. Founded in 2003, it has supported students with Masters Dissertations for many years.
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Diverse tropical forests defy metabolic ecology models
The complex patterns of tropical forest structure demand more complex explanationsAs global change accelerates, quantifying the role of forests in the carbon cycle becomes ever more urgent. Modelers seek simple predictors of forest biomass and carbon flux. Over the last decade, the theory of metabolic ecology generated testable explanations, derived from physical and biochemical principles, for a wide range of ecological patterns. However, in two Ecology Letters articles, Helene Muller-Landau and colleagues show that tree growth, mortality and abundance in fourteen tropical forests deviate substantially from metabolic ecology predictions, especially for large trees. Instead, observed variation within and among forests supports alternative models presented by the CTFS team.
Are tropical forest structure and dynamics too complex for universal explanations?
"When you walk through different tropical forests, or graph data from different forests, there are certain features that, at first glance, look similar everywhere '" the presence of some very large trees, or the general shape of the tree size distribution curve," explains first author, Helene Muller-Landau from the University of Minnesota. "So you start to think that there might be some general explanations. But the closer you look, the more differences you find '" differences that can'
Tropical forests give modelers a run for their money. Trees range from spindly understory shrubs to enormous buttress-rooted rainforest giants festooned with vines and peppered with orchids, ferns and bromeliads. Tropical trees depend on animals for pollination and seed dispersal and are constantly assaulted by insects, fungi, maelstrom and machete. Furthermore, soils, rainfall, the frequencies of hurricanes and fires, and assemblages of animals and plants in tropical forests all vary widely from one forest to another.
Prospecting in a gold mine of data
Twenty-five years ago a pair of dueling tropical forest ecologists (Robin Foster, now at the Chicago Field Museum and Steve Hubbell at the University of Georgia and the Smithsonian Tropical Research Institute, STRI) decided that the way to understanding was to measure and map every single tree in an area of lowland tropical forest on Panama'
At a U.S. National Science Foundation supported workshop, CTFS participants examined data from across the forest plot system and discussed possible multi-site comparisons. "A couple of the key papers on metabolic ecology had just come out and were generating a lot of excitement '" as well as considerable skepticism. And we thought, hey, we have an unprecedented opportunity to test these predictions, and to see whether these patterns are really similar across all these forests," remembers Muller-Landau. "If the proposed general rules truly applied, they would be tremendously useful - for example, they would help us predict how much above ground carbon is stored in tropical forests. There are some general similarities among sites in the tree size distributions, so it seemed plausible that there might be a general underlying explanation."
"Specifically, metabolic energy proposes a rule that total tree abundances scale as the -2 power of diameter, and we were hopeful that it would apply. But we tested that prediction on data from 14 sites around the world --over 2 million trees--and it just did not hold up anywhere," continues Muller-Landau.
The CTFS team subsequently tested other metabolic ecology-based predictions relating tree size to growth and mortality against data from 10 CTFS forests, and found that those were not supported either.
"The predictions of metabolic ecology were wrong in fundamental ways, and no one had noticed before because few datasets spanned the range from saplings to large trees. Most impressive was the consistency in the big discrepancies between observation and prediction, even in very different forests," articulates coauthor Richard Condit, STRI Staff Scientist, "For instance, diameter distribution always deviated by having far fewer large trees than the -2 slope predicts."
Shedding light on the process
The CTFS team did not stop at merely demonstrating that metabolic ecology failed to explain tropical forest structure '" they examined what alternative models might do better. Organisms live within the limits of their environment. Maybe by modifying the metabolic ecology model to include light as a limiting resource that varies with tree size, the predictions could be improved. The necessary light data were available from only one site, and, in that case, observed growth and mortality patterns were consistent with predictions. Similarly, tree size distributions corresponded more closely to a model based on demographic equilibrium theory that incorporated differences in growth and mortality among sites.
The results of these two studies clearly demonstrate that there are both qualitative similarities and significant quantitative differences in forest structure among tropical sites. This complexity defies simple characterization '" its explanation requires consideration of the diversity of environmental conditions and species traits in tropical forests, and complex feedbacks and interactions among species and resources. Muller-Landau and Condit are currently working on mechanistic models that attempt to better capture these complexities, and thereby attain a better understanding of what factors drive tropical forest structure and dynamics. Achieving such an understanding is particularly critical today, as tropical forests are threatened by global anthropogenic change, with still unknown implications for the integrity of their tremendous carbon stores.
The Smithsonian Tropical Research Institute (STRI), a unit of the Smithsonian Institution, headquartered in Panama City, Panama, furthers our understanding of tropical nature and its importance to human welfare, trains students to conduct research in the tropics and promotes conservation by increasing public awareness of the beauty and importance of tropical ecosystems.
Helene C. Muller-Landau, Richard S. Condit, Kyle E.Harms, Christian O. Marks, Sean C. Thomas, Sarayudh Bunyavejchewin, George Chuyong, Leonardo Co, Stuart Davies, Robin Foster, Savitri Gunatilleke, Nimal Gunatilleke, Terese Hart, Stephen P. Hubbell, Akira Itoh, Abd Rahman Kassim, David Kenfack, James V. LaFrankie, Daniel Lagunzad, Hua Seng Lee, Elizabeth Losos, Jean-Remy Makana, Tatsuhiro Ohkubo, Cristian Samper, Raman Sukumar, I-Fang Sun, Nur Supardi M. N., Sylvester Tan, Duncan Thomas, Jill Thompson, Renato Valencia, Martha Isabel Vallejo, Gorky Villa Mu*oz, Takuo Yamakura, Jess K. Zimmerman, Handanakere Shivaramaiah Dattaraja, Shameema Esufali, Pamela Hall, Fangliang He, Consuelo Hernandez, Somboon Kiratiprayoon, Hebbalalu S. Suresh, Christopher Wills and Peter Ashton. 2006. Comparing tropical forest tree size distributions with the predictions of metabolic ecology and equilibrium models. Ecology Letters 9: 589-602.
Helene C. Muller-Landau, Richard S. Condit, Jerome Chave, Sean C. Thomas, Stephanie A. Bohlman, Sarayudh Bunyavejchewin, Stuart Davies, Robin Foster, Savitri Gunatilleke, Nimal Gunatilleke, Kyle E. Harms, Terese Hart, Stephen P. Hubbell, Akira Itoh, Abd Rahman Kassim, James V. LaFrankie, Hua Seng Lee, Elizabeth Losos, Jean-Remy Makana, Tatsuhiro Ohkubo, Raman Sukumar, I-Fang Sun, Nur Supardi M. N., Sylvester Tan, Jill Thompson, Renato Valencia, Gorky Villa Mu*oz, Christopher Wills, Takuo Yamakura, George Chuyong, Handanakere Shivaramaiah Dattaraja, Shameema Esufali, Pamela Hall, Consuelo Hernandez, David Kenfack, Somboon Kiratiprayoon, Hebbalalu S. Suresh, Duncan Thomas, Martha Isabel Vallejo and Peter Ashton. 2006. Testing metabolic ecology theory for allometric scaling of tree size, growth and mortality in tropical forests. Ecology Letters, 9: 575-588.
Last reviewed: By John M. Grohol, Psy.D. on 30 Apr 2016
Published on PsychCentral.com. All rights reserved.
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BRUSSELS - Weighed down by the years, Belgium's King Albert announced Wednesday that he will hand the throne of his fractious kingdom to his son, Crown Prince Philippe, on the country's national holiday, July 21.
The move had been rumored for weeks and will end nearly two decades of steady reign over a country increasingly torn apart by political strife between northern Dutch-speaking Flanders and French-speaking southern Wallonia.
Belying his frailty and 79 years of age, Albert stood upright and confident as he delivered the nationwide message to the cameras. Behind him, a massive portrait of Leopold I, the nation's first king in 1831, sternly looking down on him.
Albert said his age and health no longer allowed him to carry out his functions as he'd want to. `'I would not fulfill my duties," he said, `'if I clung at all cost to my position in these circumstances."
Belgium has had six kings since independence and Albert is the first to voluntarily abdicate the throne.
But he was the second European monarch to do so in barely two months. Beatrix of the Netherlands stepped down in April after a 33-year reign in favor of her eldest son, who was appointed King Willem-Alexander.
''After a reign of 20 years I believe the moment is here to hand over the torch to the next generation," Albert said in a nationwide address carried by all of Belgium's major broadcasters. `'Prince Philippe is well prepared to succeed me."
That has long been an issue of deep contention. When Albert's brother, the devoutly Roman Catholic king Baudouin, died in 1993, it was widely expected that Philippe would take the throne instead of his father.
Yet, he was considered unprepared for the task at hand. Even now, at 53, the silver-haired Philippe has plenty of critics who see him as awkward and reclusive.
''He was always faced with the dictum, `He's not up to it.' It still weighs on him," historian and author Marc Reynebeau told The Associated Press.
Prime Minister Elio Di Rupo said that Prince Philippe "has shown a great sense of responsibility in preparing" for the throne. Under the reign of his father, Philippe was groomed for the job as a leader of foreign trade delegations. Married to Princess Mathilde, the couple has four children.
The hesitations about Philippe may well last past July 21. If the Dutch royal handover on April 30 became a huge party across the nation, there might not be such exuberance in Belgium.
The kingdom has increasingly become a divided nation, with the 10.5 million Belgians split into distinct Dutch-speaking Flemings and French-speaking Walloons.
Belgium found itself without a government for a record 541 days before the team of Di Rupo could take the oath late in 2011. Albert had to be involved in the protracted talks because one of the few real powers a Belgian monarch has is to appoint government brokers.
Reflecting the strife, a few dozen protesters of the extreme right Flemish Interest party posted themselves in front of the royal palace Wednesday with a huge banner that said "Flanders Independent."
Belgium is enjoying something of a political lull as it prepares for potentially bruising nationwide and regional elections next spring, with the question of greater division expected to at the heart of debates. An abdication at that stage would have been inconceivable.
Reynebeau said that as Flanders and Wallonia drifted further apart, Albert's ''most important gift is that he provided a sense of stability."
In his personal life, however, Albert has had his ups and downs.
After he succeeded his brother Baudouin, he became embroiled in a major royal scandal when he had to acknowledge he'd had a daughter out of wedlock, throwing his marriage with Queen Paola into a major crisis.
The issue came to the fore again this spring when the daughter, Delphine Boel, opened court proceedings to prove Albert is her father.
''He is not alone. Many royals around the world have extramarital children. But there has been a change in the sense that this becomes much more public now," Reynebeau said.
Even Albert acknowledged on Wednesday that the public's sympathy had not been unconditional.
''We thank you for your trust, sympathy and support, even if it was sometimes laced with criticism," he said.
After the formal and stiff Baudouin, Albert did bring some earthy and easygoing charm to the royalty. Di Rupo said Albert won over people "thanks to enthusiasm, sense of humor and attitude."
Local resident Isabelle De Crayencour said she'd hoped he would stay on as long as possible.
"He kept our country standing for 20 years," she said. "So isn't it a bit `Goodbye Belgium' now?"
It was no secret that the years were taking their toll on Albert. The king with a love of sleek motorcycles had become increasingly frail, sometimes relying on a walking stick.
Also, unease has grown about the lavish finances of the royal household. `'Such things used to be accepted, but they no longer are. It eats away at his image," Reynebeau said.
So many said the time to leave was well-picked.
''He took a good decision," said student Jeremy Desfougeres. `'He arrives at retirement like everyone. We young people are also going to retire one day, so I think it is good for him that he does that."
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While reading Dune, I noticed two different architectural styles the author Frank Herbert used to associate with the two Great Houses Atreides and Harkonnen. When the Atreides family moves to Arrakis and start organizing their main home, the text described the room’s housetop that my research led to images of vaulted buildings. In fact, I looked up images by typing in the architecture used by Herbert and these images came up. Later in the book, the Harkonnens play a game that uses architecture most famously associated with Ancient Egypt. Religion is a major theme in Dune, and the architecture found in the links I embedded are famously associated with houses of worship. Fitting given how both Houses have heirs who plan to be the anointed ruler of Arrakis.
Update: Fixed a sentence.
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Tray Platform / Getting Started / Platform Overview
Welcome to the Tray documentation!
Here you will learn how to use the Tray.io platform to build automation workflows that can be as short and simple or as long and detailed as you like. In working with Tray there are some key concepts and terms to take on board:
Key System Components
The heart of Tray is the Workflow Editor. This is where you configure all the services which make up your automated sequence of events.
The editor is a handy drag n drop interface where you can drag 'connectors' from the searchable left-hand list into your main workflow. As the following screenshot shows, these connectors enable you to get data from third-party services (such as Salesforce) and use special 'Helper' connectors to manipulate and work with that data before passing it on to the next step in your workflow (which could be back into that same service or into another service (e.g Asana, Slack) using the relevant connector):
Connectors are the main 'building blocks' of your workflows. You will find an extensive list of pre-built connectors for popular services (SalesForce, Slack, Zendesk, Trello etc.). With these pre-built connectors we have done all the heavy lifting for you. The service API endpoints and functions (e.g. list open Salesforce contacts, create new Salesforce contact, etc.) are configured for use in easy drop-down menus:
Within the workflow builder, the output results of each connector are exposed and available to be pulled in by other Connectors and Helpers
Documentation for our service connectors can be found here
If a service you want to use is not listed, it is possible to build your own custom connector using our HTTP Client
Each workflow must be initiated with an event that acts as a Trigger.
Triggers can be service-based. You may, for example, want to choose the Salesforce Trigger so that a sequence of actions begins when a record is updated in Salesforce. Or the Trello trigger, for when somebody updates a Trello board:
If the service you want to act as a trigger is not listed, you can create your own custom Webhook Trigger
Other 'Utility' Triggers are available such as the the Scheduled Trigger which can be set to run periodically, and the Form Trigger which is triggered by users submitting a web form.
Documentation for our triggers can be found here
To enable you to perform actions on and manipulate data between service connectors, Tray has a list of 'Helpers'.
These include a Text Helper which can be used to extract and format information from a connector so that it can be passed to another connector in a suitable format.
Others are the Data Storage Helper which can store data that can be used multiple times within a workflow, and the Loop Collection which can be used to loop through lists to extract data from each result.
Other Key System Concepts
When you are using Tray to connect to third-party services, you will need to authenticate / login to those services. This could be:
simple username and password
OAuth-based (which will give you very detailed control over what the Tray connector can actually do when connecting to your service - e.g. can it access a list of contacts, or post a message on your behalf)
In a workflow, once an authentication has been made for a particular instance of a service connector, the authentication will happen automatically.
When you make an authentication you can name it and it is then available for re-use in other workflows and if you need to call another separate instance of that service connector in the same workflow.
So if, for example, you have two different logins for Salesforce which have access to different company divisions or have different levels of permissions, you can store both of these authentications to be quickly used at any time.
Please see Authenticating Connectors for a more detailed overview of how authentications work. Note also that the individual service connector guides contain specific instructions on how to authenticate with that particular service
It is crucial to understand how data is handled in the Tray Workflow editor:
Moving Output Data between connectors When building workflows you will often want to use the data returned from previous steps as the input in new steps. For example, if one step returns details about an individual then you may wish to use that information to create a new Salesforce contact for that individual.
Config Data Sometimes you may want to store common configuration within a workflow for use in multiple steps, such as an email address for receiving notifications, or a common error message.
Every Workflow in Tray has a Webhook URL. This can be found by clicking on the Settings wheel in the top-left corner of the workflow editor:
You will then be presented with the Webhook URL for that workflow:
If the service you are using does not have a pre-built Tray.io trigger, you can create your own Webhook Trigger
This can be entered in the webhook settings page for your external service so that actions in your external service will notify your workflow. It can also be used as the url for components such as the Form Trigger whereby you can present your users with a web form which triggers the workflow.
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Steven Conway and Andrew Trevillian on becoming vorhanden
Heidegger's term for the human being, Dasein, 'being-there'
(often summarised as being-in-the-world), emphasises the embodied,
situated nature of cognition. Building on this,
Heidegger offers two primary modes of interaction with equipment
(defined as tools oriented towards a particular end):
(present-at-hand). When, due to my competence at being-there, I act through an object that withdraws from conscious circumspection, yet mediates myaction, it is zuhanden. Yet if the object fills my intentionality, it is vorhanden. For example in typing asentence the keyboard is zuhanden; I am not aware of each individual keystroke as I type, my fingershave a proprioceptive intelligence and locate the appropriate keys without conscious effort. Yet inwriting
sentence a key jams; the keyboard is now
and I am beset by aporia.
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- Career Highlights
- Former editor-in-chief at Current Musicology
- Published in Critical Voicings of Black Liberation: Resistence and Representations in the Americas, and Die Musik in Geschichte und Gegenwart
- B.A., Columbia University, history
- M.A., College of William and Mary, American studies
- M.Phil., Columbia University, musicology
In Their Own Words
"Though I'm a musicologist, I also have a background in American history and American studies. When I teach a course, I draw on all of those disciplines so that students can appreciate the music we're studying as a product of a particular place, time, and technology."
"Right now, for example, I'm teaching a Topics in History class called The American Music Industry. The course provides an overview of music business practices here in the United States, beginning with sheet music publishing and piano manufacturing in the 19th century. We then explore the birth of the recording industry in the 1880s and 1890s, the impact of film and radio on the music industry of the 1920s and 1930s, and the emergence of new recording techniques and new marketing practices in the post-World War II era. By focusing on these major paradigm shifts, students leave the class with a better sense of what's happening right now in the music industry, as digital distribution is changing the way we consume music. Students also develop a clearer sense of how popular music reflects the time period in which it's written, whether we're talking about pro-Union Civil War songs or early Delta blues recordings.
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The campus has now returned to normal with 13,000 happy, fresh faced students swarming all over it ! One third of them (at least), not really sure what they are doing and trying to make friends. The sound of overly loud laughing followed by flushed embarrassed silences bubbles up around the campus … and everyone is making a huge effort to wear all the outfits their parents would have heartily disapproved of, as many times as possible.
However, one thing the new students do know what they are doing with, is getting themselves connected to the wireless network. Thanks to the fantastic work done by the wireless guys in ISS and the support available to students, this process is painless !
And connecting they are !
Getting on for a quarter of the connections on a mobile phone …
The iPhone is the 2nd most popular OS. Who said they wouldn’t catch on ! And look … 4 people brought their DS and 3 brought a Wii. Probably engineers … 🙂
I say that as an engineer, so no complaints please. After all, I could have said social workers ! (Joke !)
The most interesting graph though (to me anyway) is this one:
More people had connected by the end of the first day this year than had connected in the whole week in 2007 and we were only 47 short of 2008 total !
Our students are connected. They are connecting fast, using a wide range of devices. We need to remember this and to be aware of it. We can’t just provide for students with top of the range laptops. We have to remember those connecting over their phones, through their gaming platform, with their slightly elderly PDA.
What can we make of the fact that getting on for half our students are connected to the wireless network ?
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NetWellness is a global, community service providing quality, unbiased health information from our partner university faculty. NetWellness is commercial-free and does not accept advertising.
Sunday, January 22, 2017
I am a hospice RN caring for a pt w/PAH, idiopathic, along w/CHF. The pt is being treated w/Sildenafil, he is now showing continuous moderate pedal edema, abdomen is distended, SOB @ rest on 6-8 L O2 via n/c, sats ~ 88-91% @ rest, dropping to low to mid 70`s w/exertion; he is facing end of life issues & asking "how will I die"... how do I answer this question? Will he most likely pass on via cardiac symptoms or pulmonary...my background is in critical care & emergency medicine...he recently started on liquid morphine which assists in his respirations, maintaining his O2 sats in the low 90`s...I am @ a loss to answer his question...thank you
Overall, the issues of hospice care and end of life conversations are critically dependent on the details of the patient as well as the relationship and communication with the caregivers.
I have neither details nor relationship to answer this question fairly.
I suggest that you discuss this question with the patient's physician. In this way, a detailed and personalized approach to the question can come from the care team to the patient.
Thank you for the question.
Robert Schilz, DO, PhD
Associate Professor of Medicine
School of Medicine
Case Western Reserve University
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Many fitness programs and fat-busting regimes promise to get you slim and trim. Most if not all of these sure-fire ways to get an A-list body involve a set of standard rules that cover correct diet and regular exercise. A common sense approach to building your dream physique will result in a lean and muscular body that can contribute to a long, healthy and happy life.
Lose any excess weight. Reduce your calorie intake and cut out salty snacks and food high in carbohydrates. Increase the amount of lean protein in your diet by adding fish, chicken, nuts and beans. Eat five portions of fresh fruit and vegetables every day to help control your appetite.
Increase your levels of aerobic exercise. Aerobic exercise burns fat, revealing the lean muscle under your skin. Spend at least 150 minutes being physically active every week.
Lift weights two to three times per week. Resistance training increases lean body mass by building muscle. The added benefits of building muscle are improved coordination and balance, along with a reduced risk of osteoporosis.
Add squat exercises into your fitness regime. The squat is a large-muscle exercise that will add lean muscle mass. It works the muscles in your legs and also strengthens your back.
Stay motivated while building your lean, muscular body by recording your results. Set goals and -- once you reach them -- set harder targets. Celebrate each achievement.
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What's mixed reality ?
Mixed reality includes both virtual reality and augmented reality. It is therefore a mix between VR and AR.
Augmented reality allows you to be in contact with your environment while having access to unlimited information. Virtual reality offers a totally immersive content without taking into account the real space. Mixed reality then takes the advantages of these two realities to offer the best to users.
Mixed reality merges the physical and digital worlds and offers a 3D vision and interaction. Indeed, mixed reality frees users from their screens by offering real interactions in the space where they are thanks to sensors integrated into the headset.
Mixed reality story
Mixed reality was democratized with Microsoft's Hololens headset released in 2015. Developed in collaboration with NASA, the Hololens mixed reality headset describes itself as an "autonomous holographic computer." Hololens was designed with multiple sensors to take into account users' movement, space and position. The headset displays a fixed 3D image that is tailored to the real environment.
A professional public
Mixed reality is useful for companies in the industrial, medical or retail sectors, because it guides users in operational actions. For example, a technician will be able to more easily identify the source of his problem. Mixed reality also allows users to work in collaboration by having access to the same information at the same time.
The futur of mixed reality
The Lynx R1 headset developed by Stan Larroque allows new uses of mixed reality. The headset can be used with hands or controllers. Indeed, the tracking of the hands goes up to 6 DoF and allows a total immersion in the virtual world.
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MISSION STATEMENT OF WALTER DURANTY’ S PULITZER PRIZE REVOCATION COMMITTEE
Walter Duranty was the recipient of the prestigious Pulitzer Prize in 1932, for his reporting of Joseph Stalin’s collectivization program, which was the instrument of the Holodomor and led to the killing of 7-10 million Ukrainians.
The Pulitzer Prize is a distinguished and highly coveted award given to deserving journalists who stake their reputation on the truth. In Duranty’s case, it was given to a man who did not live up to any standards of the award, but instead spread false news worldwide and promoted the legitimacy of the Soviet Union. He was responsible for the biggest cover-up of the century, the Holodomor, Ukraine’s Famine, a genocide that killed millions of starving Ukrainians.
As a subcommittee of the US Committee on Ukrainian Holodomor-Genocide Awareness, our focus is on the revocation of the Pulitzer Prize through information and engagement, questioning why the Pulitzer Committee, after over 20 years of evidence of falsifications of truth, shoddy journalism and precedence of revocation, still does not want to do the right thing.
Alexander J. Motyl (Ph.D., Columbia University, 1984) is professor of political science at Rutgers University-Newark. He served as associate director of the Harriman Institute at Columbia University in 1992-1998 and of the Division of Global Affairs at Rutgers University-Newark in 1999-2008. A specialist on Ukraine, Russia, and the USSR, he is the author of Ukraine vs. Russia: Revolution, Democracy, and War, 2017; Pidsumky imperii, 2009; Puti imperii, 2004; Imperial Ends: The Decay, Collapse, and Revival of Empires, 2001; Revolutions, Nations, Empires: Conceptual Limits and Theoretical Possibilities, 1999; Dilemmas of Independence: Ukraine after Totalitarianism, 1993; Sovietology, Rationality, Nationality: Coming to Grips with Nationalism in the USSR, 1990; Will the Non‑Russians Rebel? State, Ethnicity, and Stability in the USSR, 1987; The Turn to the Right: The Ideological Origins and Development of Ukrainian Nationalism, 1919‑1929, 1980, and the editor of over ten volumes, including The Encyclopedia of Nationalism, 2000. He is, together with Bohdan Klid, the editor of The Holodomor Reader: A Sourcebook on the Famine of 1932–1933 in Ukraine, and, together with Ksenya Kiebuzinski, the editor of The Great West Ukrainian Prison Massacre of 1941: A Sourcebook. According to Academic Influence, Motyl was ranked sixth among the “Top Ten Most Influential Political Scientists Today.
Victor Rud is the son of Holodomor survivors. He has been researching, speaking to various audiences, and writing about the subject for many decades. In the 1980’s, he consulted frequently with James Mace, researcher for Prof. Robert Conquest’s groundbreaking Harvest of Sorrow. Concurrently, Mr. Rud challenged the media’s silence, promoting the award-winning Canadian documentary, “Harvest of Despair.” It ultimately aired nationally in the U.S. on the late William F. Buckley’s television program, Firing Line. Mr. Rud practiced law for over forty years, and now additionally lectures and writes on issues pertaining to the U.S., Ukraine and Russia. His articles have been carried by various domestic and foreign publications. Mr. Rud is a graduate of Harvard College and Duke University Law School.
Dr. Ray Gamache is a retired professor of journalism. His most recent book, Gareth Jones: On Assignment in Nazi Germany 1933-1934, was published by the Welsh Academic Press in March 2021. Other publications include Gareth Jones: Eyewitness to the Holodomor (2013, Welsh Academic Press), Tell Them We Are Starving: The 1933 Soviet Diaries of Gareth Jones (2015, Kashtan Press), and A History of Sports Highlights: Replayed Plays from Edison to ESPN (2010, McFarland). Dr. Gamache has published journal articles in the Harvard Ukrainian Studies Journal, Journalism History, American Journalism, Sociology of Sport Journal, the Journal of Sports Media, Studies in Symbolic Interaction and West Virginia Philological Papers among others. He resides in Maine with his wife, Jane Margaret Benesch.
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People who work outdoors are at increased risk of skin cancer from sun exposure, making it essential they are trained to protect themselves.
Experts believe that 90 per cent of all skin cancer deaths could be prevented, if over-exposure to UV (ultraviolet) radiation from sunlight is controlled.
Summer has arrived in the UK and with it we could see a UV index of up to 8, which is classed as ‘very high’. It is vital to remember that additional protection against UV exposure is recommended for a UV index of 3 and above.
Additionally, the UV index can still be high even when the sun is not out as even when it is cloudy up to 80 per cent of the sun’s rays can pass through.
Those who work outdoors, such as construction workers and farmers, can be at particularly high risk of over-exposure to UV rays in sunlight, especially during the summer months. They spend the majority of their working day exposed to a silent threat to the health of their skin.
When it comes to employers’ responsibilities, the Health and Safety at Work Act states there is a legal duty to safeguard, as far as is reasonably practical, the health of employees. It also states that employers must provide “information, instruction, training and supervision” to ensure their workforce’s safety.
Also, the Management of Health and Work Regulations 1999 require employers to conduct a suitable assessment of the risks to the health of their workforce, including risks from UV radiation.
Finally, according to Health and Safety Executive guidelines, UV radiation should be considered an occupational hazard for those who work outdoors.
SC Johnson Professional recently surveyed health and safety practitioners at UK companies on attitudes to protecting workers from UV, with 114 participating. The four-year research project was designed to understand the gaps in awareness and any challenges employers face.
It found that safety professionals knew there was a gap in employees’ knowledge and training about the risks from UV and how to protect themselves, but were unsure of how to tackle this. In fact, one in two organisations surveyed did not provide any training to workers on when and how to use UV protection.
A skin care programme is essential when it comes to raising employee awareness around the risks and encouraging proper skin protection against UV rays. Informative training on best practice can be delivered via ‘Toolbox Talks’, and video case studies can help underline real world examples of how over-exposure can impact on health.
The training should also highlight the ‘5 S approach’ – slip, slop, slap, slide and shade. This approach – which involves precautions like applying sunscreen with a Sun Protection Factor of 30 or above and covering the skin with clothing and hats – can significantly prevent excessive UV exposure at work.
SC Johnson Professional offers free UV training materials and products to help workers stay protected: scjp.com/en-gb/uv-protection-best-practice
By David Sharp, International Workplace on 12 August 2022
AI is already being widely used to protect people’s health and safety at work, but there’s a danger the data being harvested could be used in negative ways, such as pervasive monitoring of employees’ work rates and performance.
By Guy Osmond, Osmond Ergonomics on 08 August 2022
Sit-stand desks are a useful way of reducing sedentary behaviour at work, but it’s essential workers are trained to use them properly.
By Chris Preston, The Culture Builders on 29 July 2022
With the explosion in home working and dispersed workforces operating without a fixed workplace, it is more important than ever to support the mental wellbeing, engagement and performance of staff.
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Maria Abdi arrived in Dhobley, Somalia, with her five children and nothing but the clothes on their backs. She fled her hometown of Afmadow because there was no work there and the children were hungry. A relative paid her way to travel to Dhobley after Maria pleaded with them, having heard there was assistance here. But there was a charge for luggage and she couldn’t afford it, so she came empty-handed.
“I need everything a human being needs—all the basic necessities,” she said.
Maria’s family is among a new influx of arrivals in Dhobley, a transit point near the border for those traveling from Somalia to the Dadaab refugee camps in Kenya.
World Concern has been responding to the crisis in Dhobley since August, but staff members are seeing a sudden sharp increase in new arrivals. Ongoing drought and conflict in other parts of Southern Somalia are to blame for the influx. However, some people are returning from the refugee camps in Dadaab, citing insecurity and lack of food and other support in the camps as the reason for leaving.
“We visited the areas where families are settling in Dhobley and conditions are bad,” said World Concern Africa Director Buck Deines. “Most live in very temporary shelters, inadequate to protect them from the harsh weather. In some cases the shelters are nothing more than sticks and mosquito nets. We saw the interiors of several shelters, and in most cases, the families have no supplies of any kind.”
Deines estimates there are approximately 12,000 people that have settled in makeshift camps and are in immediate need of help. World Concern is planning to distribute vouchers that will supply families with a two-week supply of food, as well as emergency supplies like tarps, blankets, cooking pots, water jugs and more. However, additional funding is needed to respond immediately.
World Concern has been supporting people affected by the famine and drought in the Horn of Africa for nine months, and the recent increase in displaced families presents an urgent need.
Khayro Yussuf sits inside her shelter made from faded garments and held together by rope. Two metal cups are the only possessions inside her tent, except for an orange flask, which a relative uses to bring her tea.
She fled her village after three of her brothers and her uncle were killed in front of her. Khayro and her children came to Dhobley, fearing for their lives.
She received some food rations, but when she put it on a donkey cart, the owner of the cart took off with her only food. “When he realized I was not a resident and that I didn’t know where to go, he ran away with it,” she said.
Shortly after arriving, Khayro sent her son to Dadaab. “I was afraid he would be absorbed by militia … I never wanted my son to carry a gun or to join such kinds of groups,” she said.
Her daughter is staying with her in Dhobley. “If she is to die, she will die here with me,” said Khayro.
To learn more about the current situation in the Horn of Africa or to donate, please visit www.worldconcern.org/crisis.
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Some empirical data are starting to accumulate. The following graphs are from AEIdeas. The first one shows the apparent impact of Seattle’s minimum wage law, which hiked the minimum to $15/hr, with the first increment to $11/hr taking effect last April. The graph shows restaurant employment in the Seattle Metropolitan Statistical Area and Washington other than the Seattle MSA from 2010 through Sept 2015.
There are a couple of things of interest here. One is the headline comparison: Restaurant jobs went up nearly 6% since January (5,800 jobs added to an original value of 87,000 jobs), while the city’s restaurant employment fell those 700 jobs (a drop a skosh under 1%). The other is the trend. Since January, restaurant jobs have risen at a high month-month rate, while Seattle’s restaurant job growth rate has been flat.
The shaded area are recessions. Only one other time since 1990 has Seattle’s restaurant employment fallen outside of a recession. That was in the year leading into the dot-com bust, with Seattle being nearly as techy as California’s Silicon Valley.
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Stowe Mountain Resort remains the only mountain resort in North America to be certified as a Sustainable Destination under Audubon International’s Sustainable Destination program. To achieve this recognition the resort has been required to undergo multiyear independent verification of all environmental programs and activities ongoing at the resort. “Stowe Mountain Resort’s Master Plan (which was awarded the National Ski Area Association’s highest environmental award, the Golden Eagle, in 2000) and its ongoing implementation including Spruce Peak at Stowe, is the result of many years of collaborative planning and coordination with many varied interests, including all of Vermont’s major environmental organizations,” said Robert Apple, the resort’s Planning Manager. “As the vision turns into reality we are proud to both have earned as well as maintained our certification from Audubon International and look forward to a continued focus on sustainable development principles throughout the resort.”
Stowe Mountain Resort’s environmental accomplishments include:
- Through conservation easements donated to the Vermont Land Trust and the Vermont Department of Fish and Wildlife, over 2,000 acres of wildlife habitat has been permanently protected. These protected lands include summit ski terrain on Spruce Peak that has been restored to its natural state, providing habitat for the Bicknell’s Thrush, and forest that protects nesting sites for Peregrine falcons, travel corridors for black bear as well as habitat for other important Vermont wildlife.
- With input from Efficiency Vermont, the state’s private energy utility, all of the resort’s new construction has been designed and built to achieve significant energy efficiencies. Since 2001 the resort has reduced its annual electrical consumption by over six million kilowatt hours.
- Two electrical vehicle re-charging stations have been installed at Spruce Peak.
- 55% of the resort’s electrical supply is purchased from renewable sources.
- Storm water runoff from all of the Spruce Peak base area and much of the Mansfield base area is now collected and re-used for both snow making water and golf course irrigation.
- A green street vegetated storm water treatment system and rain gardens have been installed along Hourglass Drive at Spruce Peak.
- The resorts’ main hotel, the Stowe Mountain Lodge has been designated as a Four Star Audubon Green leaf Hotel as well as a Vermont Green Hotel.
- The resort provides the largest private contribution for the operation of the Stowe Mountain Road Shuttle which offers free public transportation from Stowe Village to the resort during the winter months and reduces both traffic congestion as well as vehicle emissions. In addition, the resort has eliminated its use of all diesel fueled snow making air compressors resulting in an annual reduction of over 4,973,183 lbs of carbon emissions. The Over Easy Gondola between the Mansfield and Spruce base areas has eliminated the need for a fleet of diesel buses to shuttle skiers between the two locations.
- The resort has expanded its organic composting program to now include all of its food outlets which is reducing its annual waste stream by over 300,000 lbs. and still growing. The Resort also participates in the Vermont Food Fresh network as well as the State’s Farm to Table initiative. Stowe Mountain Club’s golf course has earned, and maintained, an Audubon Signature Sanctuary Certification which recognizes that the course was designed, constructed, and is managed with a comprehensive approach to environmental protection. Stowe Mountain Club continues to be the only golf course in Vermont to achieve this recognition. It has also been designated as a “Green Links” from the Vermont Business Environmental Partnership.
- The resort’s new Children’s Adventure Center, currently under construction at Spruce Peak and scheduled for completion in 2016, will be heated and cooled by the largest closed-loop geo-thermal system installed, to date, in Vermont.
About Audubon International:
Audubon International is a not-for-profit 501(c)3 environmental education organization dedicated to educating, assisting and inspiring millions of people from all walks of life to protect and sustain the land, water, wildlife and natural resources around them. Web site www.auduboninternational.org
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How to Use How To Setup Manychat Widgets Chatbots to Automate Customer Conversations
How To Setup Manychat Widgets use on Facebook Messenger, Instagram, and WhatsApp
A chatbot can be a practical tool to automate two-way discussions on Facebook Messenger. A chatbot can likewise be useful for Instagram, Facebook, and WhatsApp. These bots can automate customer conversations, and they are fantastic for organization. In this short article, we ‘ll take a look at some of the features of chatbots and how you can utilize them. The ManyChat Messenger URL Growth Tool is the simplest way to get a chatbot up and running.
Chatbots automate two-way conversations on Facebook Messenger
A cloud-based software, ManyChat establishes AI Chatbot streams for Facebook Messenger. If a user desires to send updates on flight status, manyChat has a chatbot that can send that information. How To Setup Manychat Widgets
After setting up ManyChat, you ‘ll need to connect your Facebook account. It will note any pages linked to your profile. After developing a page, enter business details and any pertinent page settings. ManyChat will ask for particular details about your company once these have actually been gotten in. You can likewise include your page ‘s URL and pick a default reply. In addition, manyChat has a default message that will appear on incoming messages.
Because Messenger and Facebook are so closely linked, messaging bots on Facebook are typically connected to marketing efforts on the latter platform. When an organization promotes on Facebook, the chatbot will immediately send out messages to its users, activating the marketing procedure. ManyChat uses a QR code that customers can scan to connect with the business ‘s messenger bot. ManyChat likewise supports in-Messenger purchases. How To Setup Manychat Widgets
Some training is required to set up ManyChat. ManyChat makes the setup process simple. Even much better, ManyChat is free to utilize.
ManyChat offers a new function on Instagram that enables brand names to automate messages in DMs. With this feature, brands can react to a user ‘s remark in an Instagram post or reply to a user ‘s Instagram Story Mention. Additionally, brand names can send a direct message to users, gather their contact info, and send out informative material. The brand-new feature is offered only to a choose group of beta testers.
One of ManyChat ‘s first customers was Gold ‘s Gym. The fitness center had a community manager who was having a hard time to stay up to date with the growing variety of more youthful clients requesting booking links. But with ManyChat ‘s Messenger API for Instagram, Gold ‘s Gym was able to send out a message within seconds. This enabled the neighborhood manager to scale giveaways and engage with customers in less time. And manyChat is likewise integrated with SMS and email, making it simple for brands to reach their target audience through numerous channels. How To Setup Manychat Widgets
For services who wish to take advantage of the power of chat marketing on Instagram, ManyChat has announced early access to the Instagram Messenger API. This implies they can use their chatbots on Instagram in a manner comparable to how they do it on Facebook. The business has been crushing the chat industry on Facebook given that 2015. With this latest relocation, the business hopes to make their service even more smooth. It is still unclear if the new feature will be contributed to Facebook Messenger, however it ‘s a great start for organizations who wish to leverage chat marketing on Instagram.
This is a significant action forward for Instagram users, and ManyChat ‘s API will make it even simpler to automate client experiences throughout all platforms. With Instagram Automation, brand names can supercharge their marketing activities by engaging with Instagram users using bots. How does ManyChat work on Instagram?
Facebook users can use ManyChat as a chatbot to reach possible consumers and construct lists of customers. The chatbot service is simple and complimentary to utilize. Users can create custom bots and list subscribers. The business follows Facebook ‘s regards to service, so users can produce chatbots without breaching them. ManyChat works with both Facebook and Messenger. ManyChat has a free trial version available for download.
With manyChat, you can send automatic follow-up messages and webinar invites. You can likewise set up appointments and call contact number to follow-up with prospective customers. ManyChat is ideal for companies that have a sales procedure. You can utilize the platform to follow up with the leads to make sales once you ‘ve constructed a list. In addition, the system can also integrate with Zapier to instantly send out follow-up messages to subscribers. How To Setup Manychat Widgets
After signing up for ManyChat, you ‘ll receive 50 points for finishing a sign-up type. After that, every dollar you spend will make you one point. When you reach 200 points, you can redeem your points for prizes. In addition to the 50 points, you ‘ll get a special discount rate coupon code. ManyChat will immediately choose the winner after 23 hours. No matter how many individuals enter the draw, you ‘ll make 11K in earnings over the holiday.
The ManyChat Free tier includes a couple of constraints. Among these restrictions are the number of tags and customized fields you can use. You ‘ll also be restricted to a couple of broadcast series. ManyChat also needs a type template. This suggests you ‘ll require to disable the Facebook design template, which many individuals choose. ManyChat likewise disputes with a Smart Menu. If you are intending on utilizing ManyChat, you need to check out the terms of service thoroughly.
They can be utilized on WhatsApp
How To Setup Manychat Widgets
A messenger marketing tool, ManyChat allows companies to integrate their Messenger and WhatsApp accounts with one platform. It supports both platforms and uses a drag and drop builder for easy integration. You can use a range of company tools to enhance sales and offer support. Integrately can assist you make the shift from messaging to business apps with no technical skills or discovering curve if you ‘re looking for a one-click integration solution. How To Setup Manychat Widgets
ManyChat offers three strategies: the free strategy permits you to engage up to 1,000 contacts through Facebook Messenger. You can also produce unrestricted custom-made chatbot flows and develop up to 10 different audience sections.
The platform can also help organizations automate client conversations. Abundant components such as images are utilized to accelerate conversation flow. Research studies reveal that individuals process images more quickly than words, so utilizing visual elements to change text can assist your conversation flow. Other options include buttons, carousel selectors, and yes/no questions. This can assist businesses reach the 2 billion WhatsApp users and automate sales projects. The new chatbot platform likewise provides brands the power to automate marketing campaigns for WhatsApp.
The ManyChat application has a visual drag-and-drop user interface for developing chatbots. If you ‘re looking for a chatbot that can communicate with multiple users, ManyChat will be your best option. The chatbot will send broadcasts to specific user segments.
Whether you ‘re looking for a new way to engage with your audience or just want to extend your Twitter reach, ManyChat is an useful tool. As soon as you ‘ve developed a workflow, you can include actions and activates to the process.
The ManyChat simulator assists you recognize errors and guarantee a leak-proof conversation experience. The manyChat tool also has tools to send out messages, popups, and broadcast material on Messenger. How To Setup Manychat Widgets
ManyChat can make the procedure much simpler if you ‘re new to developing chatbots. A bot can make things much easier, however it must never ever replace a human. Shopify, for instance, uses an automated message to contact a client before getting in touch with a human agent. Don ‘t concern – chatbots wear ‘t have to be AI or NLP! They ought to be built with instinctive rules-based conversational workflows.
By utilizing ManyChat ‘s keyword acknowledgment, you can set keywords and activate actions based on their actions. If you use ManyChat to automate your Twitter chat, you ‘ll be able to reply to your Twitter users on your website, send out e-mails based on the reactions, and even send e-mails based on the information they provide.
One of ManyChat ‘s first clients was Gold ‘s Gym. With ManyChat ‘s Messenger API for Instagram, Gold ‘s Gym was able to send out a message within seconds. If you ‘re looking for a chatbot that can interact with multiple users, ManyChat will be your finest option. By using ManyChat ‘s keyword recognition, you can set keywords and set off actions based on their actions. If you use ManyChat to automate your Twitter chat, you ‘ll be able to reply to your Twitter users on your website, send out emails based on the actions, and even send out emails based on the details they supply. How To Setup Manychat Widgets
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Item description for Let's Play!:: Group Games for Preschoolers by Group & Group Publishing...
Overview Preschoolers explore their world through play...and now you can help your little ones discover God's world the very same way! These easy-to-lead, fun-to-play games teach preschoolers about Bible characters and stories. And because directions are simple and clear, you'll see "I can do it!" smiles on your children's faces as they enjoy these games again and again!
Publishers Description Make playtime learning time with great games that work in any size class Here are more than 140 easy-to-lead, fun-to-play games that teach preschoolers about Bible characters and stories. You'll love the clear, simple directions, and your kids will love that they can actually do these games Pull them out for Sunday school, children's church, preschool, anywhere you want preschoolers to learn Bible truths as they play In this easy-to-use lesson book, you'll get: Games for ages two through five years, Welcome Games, Quiet Time Games, Medium-Energy Games, Active Games, andSongs and Finger Plays.
Promise Angels is dedicated to bringing you great books at great prices. Whether you read for entertainment, to learn, or for literacy - you will find what you want at promiseangels.com!
Studio: Group Publishing(CO)
Est. Packaging Dimensions: Length: 10.01" Width: 7.04" Height: 0.34" Weight: 0.61 lbs.
Release Date Feb 1, 1996
Publisher Group Publishing
Grade Level Pre School
ISBN 1559456132 ISBN13 9781559456135
Availability 0 units.
More About Group & Group Publishing
Group has published or released items in the following series...
Reviews - What do customers think about Let's Play!: Group Games for Preschoolers?
Enjoyable Fun for Preschoolers Dec 18, 2003
I received this book to use for our AWANA club. It's divided up into five sections. The first section has 30 "Welcome" games to help kids get to know one another. The next three sections are divided up between quiet time games, medium-energy games, and active games. There's a final section made up of songs. Some of the games are simple (ball games, balloon games, Bible character games, singing games). Others will take personal time at home to make before they can be played with (cut outs of animals, game boards, game pieces). So far we have played about 50 of these games and the kids have enjoyed them. There were only about 2 that didn't go over well, but we quickly moved on to the next game, and the kids didn't seem to mind. I had difficulty with the several of the songs - either the words didn't go with the rhythm or I'm just not very musical. :o) Overall, I think the kids enjoyed the majority of the games we've played and that's what counts. There are cute illustrations throughout the book that give you an idea how some of the games are done. The titles to the games are big and bold, and the parts you need to say out loud are in bold letters in the paragraphs (very nice feature).
I would have given it a higher rating if the book had been a little better organized. I would have liked it better if the games had been categorized under each section. For instance, under Quiet Time games, I would have like it better if the games would have been listed as Number Games, Bible Character games (some have the names in the title), Shape Games, Color Games, Music/rhythm Games, etc., and how much prep time some of them take, otherwise I had to read through each and every game to decide whether I had time to do them, or if it was the one that would fit the lesson we were teaching that night.
Overall, the games are creative, fun, and emphasize God, Jesus, Bible characters and events while helping children become familiar with them in a hands-on way.
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David Starr Jordan
|David Starr Jordan|
|President of Indiana University|
|Preceded by||Lemuel Moss|
|Succeeded by||John Merle Coulter|
|First President of Stanford University|
|Succeeded by||John C. Branner|
January 19, 1851|
Wyoming County, New York
|Died||September 19, 1931
|Spouse(s)||Susan Bowen Jordan, Jessie Knight Jordan|
|Children||Knight Starr Jordan, Eric Knight Jordan, Barbara Jordan|
|Alma mater||Cornell University|
|Profession||Ichthyologist, University President|
David Starr Jordan (January 19, 1851 – September 19, 1931) was an American ichthyologist, educator, eugenicist, and peace activist. He was president of Indiana University and was the founding president of Stanford University.
Early life and education
Jordan was born in Gainesville, New York, and grew up on a farm in upstate New York. His parents made the unorthodox decision to educate him at a local girls' high school. He was part of the pioneer class of undergraduates at Cornell University, graduating with a degree in botany. He obtained graduate education from Butler University and the Indiana University School of Medicine. While at Cornell, Jordan joined the Delta Upsilon fraternity.
He was inspired by Louis Agassiz to pursue his studies in ichthyology. He taught natural history courses at several small Midwestern colleges before joining the natural history faculty of Indiana University Bloomington in 1879. In 1885, he was named President of Indiana University, becoming the nation's youngest university president at age 34 and the first Indiana University president that was not an ordained minister. He improved the university's finances and public image, doubled its enrollment, and instituted an elective system which, like Cornell's, was an early application of the modern liberal arts curriculum.
In March 1891, he was approached by Leland and Jane Stanford, who offered him the presidency of their about-to-open California university, Leland Stanford Junior University. He had been recommended to the Stanfords by the president of Cornell, Andrew White. His educational philosophy was a good fit with the Stanfords' vision of a non-sectarian, co-educational school with a liberal arts curriculum, and after consulting his wife he accepted the offer on the spot. Jordan arrived at Stanford in June 1891 and immediately set about recruiting faculty for the university's planned September opening. With such a short time frame he drew heavily on his own acquaintance in academia; of the fifteen founding professors, most came either from Indiana University or his alma mater Cornell. During his first year at Stanford he was instrumental in establishing the university's Hopkins Marine Station. He served Stanford as president until 1913 and then chancellor until his retirement in 1916. While chancellor, he was also elected president of the National Education Association.
In addition to his work as Stanford president, Jordan was known for being a peace activist. He argued that war was detrimental to the human species because it removed the strongest organisms from the gene pool. Jordan was president of the World Peace Foundation from 1910 to 1914 and president of the World Peace Conference in 1915, and opposed U.S. involvement in World War I.
In 1925 Jordan was an expert witness for the defense in the Scopes Trial. That same year, he was a listed member in the Bohemian Club and the University Club in San Francisco. Jordan served as a Director of the Sierra Club from 1892 to 1903. He served as a member of the initial board of trustees of the Human Betterment Foundation, a eugenics organization established in Pasadena, California, in 1928 in order to compile and distribute information about compulsory sterilization legislation in the United States, for the purposes of eugenics.
Role in coverup of the murder of Jane Stanford
In 1905, Jordan launched an apparent coverup of the murder by poisoning of Jane Stanford. While vacationing in Oahu, Stanford had suddenly died of strychnine poisoning, according to the local coroner’s jury. Jordan then sailed to Hawaii, hired a physician to investigate the case, and declared she had in fact died of heart failure, a condition whose symptoms bear no relationship to those actually observed. His motive for doing this has been a subject of speculation. One possibility is that he was simply acting to protect the reputation of the university; its finances were precarious and a scandal might have damaged fundraising. He had written the president of Stanford's board of trustees offering several alternate explanations for Mrs. Stanford's death, suggesting they select whichever would be most suitable. Given that Mrs. Stanford had a difficult relationship with him and reportedly planned to remove him from his position at the university, he might have also had a personal motive to eliminate suspicions that might have swirled around an unsolved crime. Jordan's version of Mrs. Stanford's demise was largely accepted until the appearance of several publications in 2003 emphasizing the evidence that she was murdered.
His son, Eric Knight Jordan (1903–1926) followed his father's footsteps into the sciences. He had taken part in a successful paleontological expedition to the Revillagigedo Islands and was considered a rising star in the world of paleontology when he was involved in a traffic accident near Gilroy, California, suffering fatal injuries and dying at the age of 22. His death was a severe blow to his father.
His later work, The Higher Foolishness was one of the several papers whose opinions inspired philosopher Martin Gardner to write his treatise on scientific skepticism, Fads and Fallacies in the Name of Science.
The David Starr Jordan Prize was established in 1986 as a joint endowment by Cornell, Indiana University, and Stanford. It is awarded to a "young scientist (40 years of age or less) who is making novel innovative contributions in one or more areas of Jordan’s interest: evolution, ecology, population and organismal biology".
The fisheries research ship David Starr Jordan, commissioned in 1966 for service with the United States Fish and Wildlife Service's Bureau of Commercial Fisheres and which later served in the National Oceanic and Atmospheric Administration fleet as NOAAS David Starr Jordan (R 444) until 2010, was named in Jordan's honor.
Monuments and memorials
- David Starr Jordan High School in Los Angeles, California
- David Starr Jordan High School in Long Beach, California
- David Starr Jordan Middle School in Burbank, California
- Jordan Middle School in Palo Alto, California
- "Jordan River", a section of Clear Creek, flowing through the Indiana University campus
- David Starr Jordan "Namesake Tree" at the University of Hawai‘i at Mānoa Campus Arboretum, an Indian Rubber Tree (Ficus elastica) given to Jordan at the outset of a trip to Japan, and planted by him on December 11, 1922, now listed as an Exceptional Tree of Hawai‘i.
- Jordan Avenue in Bloomington
- Jordan Hall, home of the Indiana University Department of Biology, on Indiana University Bloomington campus.
- Jordan Hall, home of the Psychology Department at Stanford University
- The National Oceanic and Atmospheric Administration fisheries research ship NOAAS David Starr Jordan (R 444), in commission from 1966 to 2010
- Jordan Lake in Utah's Uinta Mountains
- (1876). Manual of the Vertebrates of the Northern United States.
- (1877). Contributions to North American Ichthyology.
- (1882). Synopsis of the Fishes of North America.
- (1885). A Catalogue of the Fishes Known to Inhabit the Waters of North America.
- (1887). Science Sketches.
- (1888). The Value of Higher Education.
- (1895). The Factors in Organic Evolution.
- (1895). The Fishes of Puget Sound.
- (1895). The Fishes of Sinaloa.
- (1895). The Story of the Innumerable Company.
- (1896). The Care and Culture of Men.
- (1896–1900). The Fishes of North and Middle America [four vols.]
- (1897). Matka and Kotik.
- (1898). The Fur Seals and Fur-Seal Islands of the North Pacific Ocean.
- (1898). Footnotes to Evolution.
- (1899). The Book of Knight and Barbara.
- (1899). California and the Californians.
- (1899). Imperial Democracy.
- (1899). The Question of the Philippines.
- (1899). The True Basis of Economics [with J.H. Stallard].
- (1900). Animal Life: A First Book of Zoology [with Vernon L. Kellog].
- (1900). The Strength of Being Morally Clean.
- (1902). American Food and Game Fishes [with B. W. Evermann]
- (1902). Animal Forms: A Text-Book of Zoology.
- (1902). The Blood of the Nation [1910, expanded].
- (1902). The Philosophy of Despair.
- (1903). Animal Studies [with Vernon L. Kellog and Harold Heath].
- (1903). The Training of a Physician.
- (1903). The Voice of the Scholar.
- (1904). The Wandering Host.
- (1905). The Aquatic Resources of the Hawaiian Islands.
- (1905). A Guide to the Study of Fishes.
- (1905). The Fish Fauna of the Tortugas Archipelago [with Dr. Joseph Cheesman Thompson, published for the US Bureau of Fisheries].
- (1906). The Fishes of Samoa.
- (1906). Life's Enthusiasms.
- (1907). The Alps of King-Kern Divide.
- (1907). The California Earthquake of 1906.
- (1907). College and the Man.
- (1907). Evolution and Animal Life [with Vernon L. Kellog].
- (1907). Fishes.
- (1907). Fishes of the Islands of Luzon and Panay.
- (1907). The Human Harvest.
- (1908). Description of Three New Species of Carangoid Fishes from Formosa.
- (1908). The Fate of Iciodorum.
- (1908). Fish Stories: Alleged and Experienced.
- (1908). The Higher Sacrifice.
- (1908). The Scientific Aspects of Luther Burbank's Work [with Vernon L. Kellog].
- (1909). A Catalog of the Fishes of Formosa.
- (1909). The Religion of a Sensible American.
- (1910). The Call of the Nation.
- (1910). Check-List of Species of Fishes Known from the Philippine Archipelago [with Robert Earl Richardson].
- (1910). Leading American Men of Science.
- (1910). The Woman and the University.
- (1910). Work of the International Fisheries Commission of Great Britain and the United States.
- (1911). The Heredity of Richard Roe.
- (1911). The Stability of Truth.
- (1912). The Practical Education.
- (1912). The Story of a Good Woman: Jane Lathrop Stanford.
- (1912). Syllabus of Lectures on International Conciliation.
- (1912). Unseen Empire.
- (1913). America's Conquest of Europe.
- (1913). A Catalog of the Fishes Known from the Waters of Korea.
- (1913). Naval Waste.
- (1913). War and Waste.
- (1913). What Shall We Say?
- (1914). Record of Fishes Obtained in Japan in 1911.
- (1914). War's Aftermath [with Harvey Ernest Jordan].
- (1915). The Foundation Ideals of Stanford University.
- (1915). War and the Breed.
- (1916). Ways to Lasting Peace.
- (1916). What of Mexico?
- (1916). World Peace and the College Man.
- (1917). The Genera of Fishes.
- (1918). Democracy and World Relations.
- (1919). Fossil Fishes of Southern California.
- (1919). Studies in Ichthyology [with Carl Leavitt Hubbs].
- (1920). Fossil Fishes of Diatom Beds of Lompoc, California.
- (1922). Days of a Man [autobiography].
- (1922). A List of the Fishes of Hawaii.
- (1927). A Higher Foolishness.
- (1929). Your Family Tree.
- (1893). "The Educational Ideas of Leland Stanford," Educational Review 6, pp. 136–143.
- (1902). "Certain Problems of Democracy in Hawaii," Out West 16, pp. 25, 239.
- (1906). "The Trout and Salmon of the Pacific Coast," The Pacific Monthly 15, pp. 379–389.
- (1906). "Pelagic Sealing and the Fur Seal Herd," The Pacific Monthly 15, No. 6, pp. 517–522 [with George A. Clark].
- (1906). "Stanford University and the Earthquake of April 18, 1906," The Pacific Monthly 15, No. 6, pp. 635–646.
- (1907). "The Present Status of Darwinism," The Dial, Vol XLIII, July/December, pp. 161–163.
- (1913). "The Interlocking Directorates of War," The World's Work 26, pp. 277–279.
- (1893). "Temperature and Vertebræ: A Study in Evolution," in The Wilder Quarter-Century Book. Ithaca, N.Y.: Comstock Publishing, Co.
- (1912). Foreword to Woman in the United States, by Baron d'Estournelles de Constant. San Francisco, Cal.: A.M. Robertson.
- (1912). "Relations of Japan and the United States," in Japan and Japanese-American Relations. New York: G.E. Stechert and Company.
Species named after him include:
- Agonomalus jordani Jordan & Starks, 1904.
- Agonomalus jordani Schmidt, 1904.
- Allocareproctus jordani (Burke, 1930).
- Astyanax jordani (Hubbs & Innes, 1936).
- Caelorinchus jordani Smith & Pope, 1906.
- Caulophryne jordani Goode & Bean, 1896.
- Chimaera jordani Tanaka, 1905.
- Charal, Chirostoma jordani Woolman, 1894.
- Jordan's tuskfish, Choerodon jordani (Snyder, 1908).
- Flame wrasse, Cirrhilabrus jordani Snyder, 1904.
- Smooth lumpfish, Cyclopteropsis jordani Soldatov, 1929.
- Diplacanthopoma jordani Garman, 1899.
- Dusisiren jordani (Kellogg, 1925).
- Mimic triplefin, Enneanectes jordani (Evermann & Marsh, 1899).
- Petrale sole, Eopsetta jordani (Lockington, 1879).
- Greenbreast darter, Etheostoma jordani Gilbert, 1891.
- Gadella jordani (Böhlke & Mead, 1951).
- Yellow Irish lord, Hemilepidotus jordani Bean, 1881.
- Brokenline lanternfish, Lampanyctus jordani Gilbert, 1913.
- Legionella jordanis
- Jordan's snapper, Lutjanus jordani (Gilbert, 1898).
- Shortjaw eelpout, Lycenchelys jordani (Evermann & Goldsborough, 1907).
- Malthopsis jordani Gilbert, 1905.
- Gulf grouper, Mycteroperca jordani (Jenkins & Evermann, 1889).
- Neosalanx jordani Wakiya & Takahashi, 1937.
- Patagonotothen jordani (Thompson, 1916).
- Ptychidio jordani Myers, 1930.
- Northern ronquil, Ronquilus jordani (Gilbert, 1889).
- Shortbelly rockfish, Sebastes jordani (Gilbert, 1896).
- Jordan's damsel, Teixeirichthys jordani (Rutter, 1897).
- Jordan's sculpin, Triglops jordani (Schmidt, 1903).
- Abrahamson, James L (1976). "David Starr Jordan and American Antimilitarism". The Pacific Northwest Quarterly. 67 (2): 76–87.
- "David Starr Jordan '72" (PDF). Cornell Alumni News. I (6): 39, 43. May 10, 1899.
- Johnston, Theresa (January–February 2010). "Meet President Jordan". Stanford Magazine.
- "David Starr Jordan Collected Papers (CDG-A), Swarthmore College Peace Collection". swarthmore.edu.
- "David Starr Jordan". Geni.com. Retrieved 21 June 2012.
- "David Starr Jordan". The Independent. Jul 13, 1914. Retrieved August 21, 2012.
- Dulfer & Hoag (1925). Our Society Blue Book. San Francisco: Dulfer & Hoag, pp. 177–178.
- "Roster of Sierra Club Directors" (PDF). Sierra Club. Retrieved 2010-02-02.
- "Human Sterilization Today," Human Betterment Foundation, 1938.
- Romney, Lee (2003-10-10). "The Alma Mater Mystery". Los Angeles Times. Retrieved 2012-12-19.
- Morris, A. D. (2004). "Review of The Mysterious Death of Jane Stanford" (PDF). Hawaiian Journal of History. Hawaiian Historical Society. 38: 195–197. Retrieved 2012-12-21.
- Cutler, Robert W. P. (1 August 2003). The Mysterious Death of Jane Stanford. Stanford University Press. ISBN 978-0-8047-4793-6. OCLC 52159960. Retrieved 2012-12-19.
- Carnochan, W. B. (Summer 2003). "The Case of Julius Goebel: Stanford, 1905". American Scholar. Phi Beta Kappa. 72 (3). JSTOR 41221161.
- Jordan (1922). The Days of a Man. Yonkers-on-Hudson, N.Y.: World Book Co., pp. 156-157.
- Wolfe, Susan (September–October 2003). "Who Killed Jane Stanford?". Stanford Magazine. Stanford University. Retrieved 2012-12-19.
- Guérard, Albert (1926). "Eric Knight Jordan, 1903–1926". Copeia. 152: S1. JSTOR 1437277.
- Guérard, Albert (1926). "Eric Knight Jordan". Sigma Xi Quarterly. 14 (2): 55–56.
- Hanna, G. Dallas (1926). "Expedition to the Revillagigedo Islands, Mexico, in 1925. General Report". Proceedings of the California Academy of Sciences. Series 4. 15 (1): 1–113.
- "Guide to the David Starr Jordan Papers". Stanford University archives. Retrieved 21 June 2012.
- "The David Starr Jordan Prize". Retrieved 21 June 2012.
- noaa.gov NOAA Ship David Starr Jordan
- Clark Kimberling, David Starr Jordan Landmarks on the campus of Indiana University, Bloomington. His source on "Jordan River" is Indiana Alumni Magazine [vol. 18 (June 1956) page 7].
- Frances Jackson et al. (1975) Papers of the Ad Hoc Committee on Preservation of Campus Plantings. University of Hawai‘i at Mānoa.
- "UH Mānoa · Campus Plant Collections". manoa.hawaii.edu. Retrieved 2016-05-02.
- "NOAA Ship DAVID STARR JORDAN". noaa.gov.
- John W. Van Cott (1990). Utah Place Names: A Comprehensive Guide to the Origins of Geographic Names : a Compilation. University of Utah Press. pp. 207–208. ISBN 978-0-87480-345-7.
- Cherry, W B; Gorman, G W; Orrison, L H; Moss, C W; Steigerwalt, A G; Wilkinson, H W; Johnson, S E; McKinney, R M; Brenner, D J (February 1982). "Legionella jordanis: a new species of Legionella isolated from water and sewage". J Clin Microbiol. 15 (2): 290–297. PMC . PMID 7040449.
- Burns, Edward McNall (1953). David Starr Jordan: Prophet of Freedom. Stanford, CA: Stanford University Press.
- Dickason, David H (1941). "David Starr Jordan as a Literary Man". Indiana Magazine of History. 37 (4): 345–358.
- Dickason, David H (1942). "A Note on Jack London and David Starr Jordan". Indiana Magazine of History. 38 (4): 407–410. JSTOR 27787335.
- Evermann, Barton Warren (1930). "David Starr Jordan, the Man," Copeia, No. 4, pp. 93–106.
- Hays, Alice N. (1953). David Starr Jordan: A Bibliography of His Writings 1871-1931. Stanford, CA: Stanford University Press.
- Hubbs, Carl L (1964). "David Starr Jordan". Systematic Zoology. 13 (4): 195–200. doi:10.2307/2411779.
- Ramsey, Paul J (2004). "Building A 'Real' University in the Woodlands of Indiana: The Jordan Administration, 1885-1891". American Educational History Journal. 31 (1): 20–28.
|Wikimedia Commons has media related to David Starr Jordan.|
|Wikisource has original works written by or about:
David Starr Jordan
- Works by David Starr Jordan at Project Gutenberg
- Works by or about David Starr Jordan at Internet Archive
- Works by David Starr Jordan at LibriVox (public domain audiobooks)
- Works by David Starr Jordan, at JSTOR
- Works by David Starr Jordan, at Hathi Trust
- Works by David Starr Jordan, at Unz.org
- History of Stanford motto, with Jordan bio info
- Biography, Smithsonian website
- Cover of Time Magazine, June 8, 1931
- David Starr Jordan papers, 1874-1929, Indiana University Archives
- Indiana University President's Office records, 1884-1891, Indiana University Archives
|President of Indiana University
John Merle Coulter
|President of Stanford University
John C. Branner
|
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A critical part of medical training is the "residency", when medical students literally reside in the hospital, not too long ago putting in hours that put BigLaw junior associates to shame.
In the famous Libby Zion medical malpractice case, plaintiffs' lawyers alleged that resident fatigue caused Zion's death; while a jury believed the hospital's argument that Zion was responsible for her own death because of cocaine usage and limited damages to $375,000, Libby's father Sidney Zion continued fighting for medical safety. In 1989, in response to lobbying from Zion and other patient-safety advocates, New York state passed laws limiting the number of hours medical residents could work, and started enforcing those laws in earnest in 1997; in 2003, the Accreditation Council on Graduate Medical Education followed suit, an event recently commemorated in a glowing WaPo profile. This may be an improvement in medical care and medical safety: a 2004 NEJM study found that eliminating extended work shifts improved the attention span of interns; a Journal of the American College of Surgeons survey found a large majority of residents complain that sleep deprivation affects their work. But the resulting shortages of medical staff during night shifts might have offsetting tradeoffs that make care even worse:
Once they reach the maximum number of hours, residents have to leave the hospital. No exceptions. And this means that hospitals are frequently left without enough medical staff to handle the caseload. On those nights, taking care of patients can get a little hairy. And at some New York hospitals, it�s a scramble just about every night.
With residents working fewer hours, hospitals have been forced to find ways to fill in the gaps. Most don�t have the money to hire more nurses or physician�s assistants. Even if they did, nurses and PAs willing to work the night shift are in extremely short supply. The well-intentioned 405 law, adopted to prevent exhausted residents from taking care of patients, has instead produced an often dangerous lack of supervision.
�We used to have two senior residents and three junior residents in the hospital at night to take care of surgical patients,� says one chief of surgery. �Now we have one and one. It�s really a very small number to take care of all the sick people in the building. And there may be no one in the hospital familiar with the nuances of particular patients. It�s really not so hot for continuity.�
The doorman�s surgeon is more direct: �From my perspective, it�s absolutely horrible patient care. We see at least one or two patients a month put at risk because of the work rules.�
New York Magazine tells a scary story of a patient almost killed by a resident's carelessness—and the resident wasn't allowed to learn about it for days because he wasn't allowed to have his beeper on:
�So in essence,� the surgeon says, clearly exasperated, �he doesn�t bear any responsibility for what he�s done, and he doesn�t learn anything from it, either.�
Though the hospital does have conferences several days a week to review cases and monitor the quality of care, residents cannot attend if they are compelled by law to leave the building. Attempts are made to have the meetings between seven and eight in the morning, during the changeover time, but this is not always possible.
�When I was a resident,� says the surgeon, �the whole team was together all the time except from 10 p.m. to 5 a.m. And even then, there were never more than one or two of us off. All of the issues were discussed in real time because the whole team was there and available. And if you were taking care of a patient, that was your patient. You were responsible for whatever happened, and if you made a mistake, you had to deal with it.�
We also might be ending up with less-trained doctors:
So when you do the math, the magnitude of the change becomes more obvious. The 405 regulations mean residents spend at least 25 percent less time in the hospital. As one doctor who just completed his training put it to me, a five-year surgical residency has suddenly become the equivalent of a three-year one.
No one knows at this point what impact the lost hospital time will have on the next generation of doctors, but there is no shortage of gut reactions. �You can�t replace patient contact,� says Tom Maldonado, who just completed a fellowship in vascular surgery and whose residency began in 1995, back far enough to straddle the old and new eras. �Medicine is about imprinting. You see something and you remember that patient. When confronted with a problem, a doctor looks back in his mind to find a reference point, and you�ll remember patient X had similar symptoms and this is what happened. You learn by experience.�
Since residents are hospital employees as well as students�employees who barely make minimum wage�the lost man-hours have had a noticeable impact on patient care. Take, for example, the tragic and widely publicized death last year at Mount Sinai in its transplant program. An apparently healthy 57-year-old man donated part of his liver to his brother and died three days after the surgery. He choked on his own blood. At the time, he was one of 34 patients in the transplant unit who were being taken care of by one first-year resident. Though the Health Department did not indicate in its report that the restrictions on hours played any role in the tragedy, several doctors not affiliated with Mount Sinai told me the junior resident was on duty alone because the more experienced senior resident had maxed out his hours and had to leave the hospital.
Doctors also complain that residents have a "shift mentality" that reduces their willingness to learn, and that the reduced hours are being used for social-life rather than for rest. As for the Dr. Bertrand Bell, who headed the Bell Commission?
Even Bell himself, who firmly believes that shorter hours have made things better for residents and patients, says that supervision was the real issue in the Libby Zion case, not the hours. It is ironic, then, that in practice so much of the focus has been on limiting residents� hours, and that this effort has often resulted in less supervision, not more.
The problem is one of scarcity; we could certainly have more medical safety, getting the best of both reduced hours and extensive supervision, by devoting more social resources to health care, but in a world without free lunches, we as a society might rationally prefer to spend our money elsewhere: we can't devote 100% of GDP to rooting out the last medical error. There are cheap ways to improve medical safety, and there are expensive ways to improve medical safety, and increasing staffing levels falls in the latter category. It's too soon to tell whether the new hour rules will be a net gain or a net loss. But the ambiguity does show that medical safety and quality are issues not well handled by the medical malpractice system—or by politicians. But at least the politicians have to answer to voters. (Craig Horowitz, "The Doctor Is Out", New York Magazine, Nov. 3, 2003 (h/t)).
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The longer I live, the more I feel the importance of adhering to the rules which I have laid down for myself in relation to such matters.
1st To hear as little as possible what is to the prejudice of others.
2nd To believe nothing of the kind till I am absolutely forced to it.
3rd Never to drink into the spirit of one who circulates an ill report.
4th Always to moderate, as far as I can, the unkindness which is expressed toward others.
5th Always to believe, that if the other side were heard, a very different account would be given of the matter....
The more prominent any person's character is, the more likely he is to suffer in this way; there being in the heart of every man, unless greatly subdued by grace, a pleasure in hearing anything which may sink others to his level, or lower them in the estimation of the world. We seem to ourselves elevated in proportion as others are depressed.
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Forgiveness expert explores religious dimension
For more than a quarter of a century, psychologist Robert D. Enright has been a pioneer in the scientific study of forgiveness—the kind of guy Time magazine once dubbed "the forgiveness trailblazer."
Enright has probed the mental and physical benefits that incest survivors, adult children of alcoholics, cardiac patients and others can enjoy if they choose to show mercy to those who have done them wrong.
His work has taken him to global hotspots—to a school program of "forgiveness education" for Catholic and Protestant children in Northern Ireland and to a project to promote e-mail dialogue among Jewish, Muslim and Christian children in Israel and Palestine.
But while forgiveness carries strong associations with religion, at one time Enright supported his claims with empirical data alone, insisting that his method is usable by "theists and nontheists" alike.
The study of forgiveness has nevertheless ended up nurturing Enright's own faith, ultimately bringing him back to the Roman Catholic Church of his youth. He is now preparing, for the first time, to make that faith explicit in his work.
Enright was not a churchgoer when he embarked on this line of research in 1985, but as he tells it, his discovery of the field that would define his career came in answer to a prayer.
Seeking to help a graduate student in search of a thesis topic, Enright decided while driving one day to ask God for a suggestion. He recalls that "one word came back: forgiveness."
Today, at least 1,000 academic researchers and "countless therapists" specialize in forgiveness studies, Enright said, but in 1985 a library search turned up not a single piece of scholarship on the subject in any of the social sciences.
Enright found himself drawn to the subject and began leading a seminar on forgiveness at the University of Wisconsin at Madison, where he was a tenured professor. Among the assigned readings for the seminar were selections from the scriptures of various religious traditions.
Those texts raised questions that led Enright back to Christianity—first to what he describes as a liberal Methodist church, then to an evangelical Protestant congregation and finally back to Catholicism.
A major turning point in both his spiritual development and his understanding of forgiveness, Enright said, was the death of his wife, Nancy, from kidney cancer in 2002. That ordeal, which left him a single father of two young boys, taught him the power of redemptive suffering.
"Forgiveness as Redemptive Suffering" is the working title of a book that Enright will be writing with his son Kevin, 23, a recent college graduate who plans to pursue graduate studies in philosophy. The book will be Enright's first major statement of how religious faith has informed and expanded his understanding of forgiveness.
"The Catholic Church and only the Catholic Church can tell us what forgiveness really is in the fullest sense: a uniting of your suffering with Christ's suffering, which we bear on behalf of those who have hurt us, for their salvation," he says.
The church has traditionally emphasized the sacramental aspect of forgiveness as something granted by God, Enright said. But over the last three decades, especially under Pope John Paul II and Pope Benedict XVI, he's seen a growing emphasis on "person-to-person forgiveness."
That emphasis has inspired a vision that Enright calls "The Church as Forgiving Community," which is also the title of a forthcoming book he is editing, with essays by psychologists, philosophers and theologians.
In making the case for forgiveness—including a February 28 lecture at Rome's Pontifical University of the Holy Cross—Enright recommends measures such as parish-based discussion groups on forgiveness and forgiveness-focused religious education for children.
Enright believes that forgiveness is also an essential part of the church's recovery from the clergy sexual abuse crisis, and he plans to raise that issue when he speaks next year at a eucharistic congress in Ireland, a country where the church has been hit especially hard by pedophilia scandals.
Anticipating passionate reactions from church critics, he stresses that forgiveness "does not mean letting bygones be bygones" or sparing abusive priests their just punishment. "But mercy tempers justice and makes it better," Enright said, even as it helps victims themselves to heal.
Along with its internal benefits to the church, Enright said, an emphasis on person-to-person forgiveness can bring new adherents into the fold. Just as many Westerners have adopted Eastern spiritual practices such as meditation and yoga, non-Catholics who are drawn to the church's methods of forgiveness could find themselves delving more deeply into the faith that spawned them.
"People start forgiving others and they say, 'Hey this is good stuff, it sets me free and helps my relationships. What's the next step?'" Enright said.
In a "pragmatic, show-me-what-works age," forgiveness has powerful evangelical appeal, Enright said. "But this goes way beyond relaxation. It's surgery for the heart." —RNS
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Shoppers face soaring grocery bills after official figures revealed a record jump in food prices last month.
The price of food and non-alcoholic drinks rose by one per cent last month alone, the biggest increase ever recorded for the month, according to the Office for National Statistics.
Fruit prices are now almost 10 per cent higher than a year ago, while fish is 7.8 per cent more expensive and vegetables are up by 4.7 per cent.
Further increases are expected in the autumn because of soaring prices of food commodities on the world markets.
The spike in food prices meant that the overall rate of inflation — as measured by the Consumer Prices Index — only dropped from 3.2 per cent to 3.1 per cent, still well above the Government's two per cent target.
The figures came as a survey suggested that shoppers are paying up to 58 per cent more for supermarket basics than they were three years ago.
According to mysupermarket.co.uk. the biggest rise has been in the cost of rice and pulses such as lentils. Tea has gone up by 30 per cent and bread by 18 per cent.
Many experts have warned that increases in commodity prices for staples such as wheat, coffee and cocoa following poor harvests around the world mean further painful price hikes are inevitable. Food prices last spiked in 2008 but rose only very gently during the recession.
Ann Robinson, director of consumer policy at price comparison website uswitch.com, said: "Today's figure of 3.1 per cent may represent a drop, but will provide no relief to the millions of households struggling to stay afloat.
"For those that spend a high proportion of their income on food, life is getting very tough. Luxuries have been the first to go, but the current climate is forcing 24 per cent of people to also cut back on food. This could get worse before it gets better."
There was more bad news for consumers in the broader measure of inflation, the Retail Prices Index, which is used as a peg for rail fare increases.
Last month's figure, the benchmark for rises in the new year, dropped only slightly from five per cent to 4.8 per cent, which means that tickets are set to go up by almost six per cent in January for most commuters.
However, passengers using Southeastern — the country's busiest commuter network — face rises of eight per cent.
Gerry Doherty, leader of the TSSA transport union, repeated demands for deputy prime minister Nick Clegg to stand by his manifesto pledge to reduce rail fares to one per cent below RPI. He said commuters would now be forced to pay hundreds of pounds more a year "for what is very often a second-class service".Reuse content
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Why is Thermal Protection Important?
“Thermal overload switch for motor” is a term referred to a device found within the motor to avoid overheating that might cause motor failure. Actually, Thermal protector is not only used in the protection of motor, but also in other applications such as power supply, fans, motor, transformer, battery pack and pump, etc.The Thermal protector is made up of one or more heat-sensing components integrated into the motor.When excessive heat is generated within the motor circuits, thermal protectors start to shut down the motor so as to prevent the temperature from rising to the point where it will burn out the engine. In addition to overload switch for motor, Saftty also supplies motor PTC thermistors to customers worldwide.
Not Sure What Types of Thermal Protectors are Suitable? Simply Contact us and We Will Do the Rest.
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German soccer team posts blackface photo to show 'solidarity,' fight racism
A German soccer team posted a blackface picture of the team in order to show solidarity with two of its Sudanese refugee teammates, who were attacked during an Easter celebration in a racial attack.
During the attack, Emad Babiker was physically assaulted, while Amar Alnoor was verbally assaulted. Both teammates were Sudanese refugees before joining the team.
“Emad was thrown to the ground. They struck and kicked him. When I saw him on Sunday, he had a big swelling under his eye,” coach Sönke Kreibich told Jezt.de.
In a show of solidarity, the team, Deinster SV, posted a digitally altered image of the team, in blackface, to its Facebook page. “Violence against refugees is pathetic,” the Facebook post reads. “Emad and Amar, you are one of us.”
The image has been well-received and has received thousands of shares, a fact that may surprise people living in the United States, where blackface is widely seen as offensive. However, German tradition, generally, does not hold the act of donning blackface in as much contempt, as it is even a popular part of the Karneval celebration.
“This has nothing to do with racism. We just wanted to show solidarity,” team spokesman Frank Sandmann told NBC News.
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Inquiry into mother and baby homes to be set up
Terms of reference likely to include mortality rates, burial practices, adoption and clinical trials
A shrine set up at the site of what is believed to be the location of a mass grave of up to 800 children in the grounds of the former Mother and Baby home in Tuam, Co Galwy. Photograph: EPA
A statutory commission of investigation is to be set up by the Government into issues in religious-run mother and baby homes across the State.
The decision was taken at a Cabinet meeting this morning.
The special commission of investigation will examine the high mortality rates at Mother and Baby homes across several decades of the 20th century, the burial practices at these sites and also secret and illegal adoptions and vaccine trials on children, Minister for Children Charlie Flanagan said.
“My determination is to ensure all of the issues are dealt with in a way which is comprehensive,” said Mr Flanagan.
He added that it was essential the facts were established and a “light was shone on this dark period”.
Mr Flanagan said it was too early to say who will lead the commission, but added he had some names in mind.
Mr Flanagan said an interdepartmental review into some of the issues at the homes, including mortality rates, burial practices, forced adoptions and other issues was currently under way.
Mr Flanagan provided the Cabinet with an update on this review this morning and said he hoped the review would be completed by June 30th and for the Commission to be established before the Summer recess towards the end of July.
He said it would look at all mother and baby homes, those operated by the State, by Catholic religious orders and also by Church of Ireland religious orders. While he said that a lot of material was already in the possession of the State he called on the Catholic Church to cooperate fully and to transfer all relevant material.
He said the terms of reference and the identity of the chair would be decided during that time and also hinted that the chair may be a non-legal and non-judicial person. He also said that the Commission would have recourse to the expertise of historians, social historians and archivists.
“Now is an opportunity that has not been grasped by government before to deal with this matter in a comprehensive way,” he said.
Mr Flanagan was not in a position to say how long the duration would be but said he hoped much of its work would be conducted in public. He also said that he hoped there would be widespread political consensus for the manner in which it proceed.
A Garda scoping exercise is also under way.
It is thought about 35,000 unmarried mothers spent time in one of 10 homes run by religious orders in Ireland.
The inquiry has been ordered after massive national and international focus on the story of one home, run by the Sisters of the Bon Secours in Tuam, Co Galway, where the remains of 796 infants are believed to be buried.
Some lie in the remnants of what was once a concrete septic tank on the grounds of the home.
Pressure had been mounting on the Government to announce an independent inquiry since records uncovered by historian Catherine Corless in relation to the home became publicised.
Outside of Tuam three other mother and baby homes have little angels plots believed to hold the remains of another 3,200 babies and infants. They are Sean Ross Abbey, Tipperary - where the story of Philomena Lee began - Bessborough, Co Cork, and Castlepollard, Co Westmeath. Infant mortality rates ranged from 30-50 per cent in some of the homes in the 1930s and 1940s.
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Texts made available by the Sixties Project, are generally copyrighted by the Author or by Viet Nam Generation, Inc., all rights reserved. These texts may be used, printed, and archived in accordance with the Fair Use provisions of U.S. Copyright law. These texts may not be archived, printed, or redistributed in any form for a fee, without the consent of the copyright holder. This notice must accompany any redistribution of the text. A few of the texts we publish are in the public domain. For information on a specific text, contact Kalí Tal. The Sixties Project, sponsored by Viet Nam Generation Inc. and the Institute of Advanced Technology in the Humanities at the University of Virginia at Charlottesville, is dedicated to using electronic resources to provide routes of collaboration and make available primary and secondary sources for researchers, students, teachers, writers and librarians interested in the 1960s.
Nguyen Huy Thiep's "Vang Lua" and the Nature of Intellectual Dissent in Contemporary Vietnam
Peter Zinoman, Cornell University
There is something unusual about the depth of emotion vented in debates over the work of Nguyen Huy Thiep. In a disapproving assessment of Thiep's quasi-historical fable "Vang Lua," the historian Ta Ngoc Lien remarks, "While I would not go so far as to consider this writer sick, his are not the ideas of a healthy and wholesome mind." [Ta Ngoc Lien, "Ve Truyen Ngan Vang cua Nguyen Huy Thiep," Bao Van Nghe, 26 June 1988: 3.] Summing up an equally unflattering analysis, the critic Do Van Khang concludes, "To consider the mind of Nguyen Huy Thiep is truly creepy." [Do Van Khang, "Co mot chac doc "Vang Lua," Bao Van Nghe, 3 September 1989: 10-11.] Hostility to Thiep's work even infects such typically uncritical assessments as the customarily sycophantic preface to his first published collection of short stories. Instead of polite homage, the editors of Nhung Ngon Gio Huatat offer their readers a cautionary reminder: "There are people who heatedly denounce Nguyen Huy Thiep, even condemning his literature as base." [Nguyen Huy Thiep, Nhung Ngon Gio Huatat (Nha xuat ban van hoa, Ha Noi, 1989); 214.] The ability to provoke such reactions has contributed to Thiep's emergence, since economic and political reforms launched by the communist party in 1987, as one of contemporary Vietnam's most influential writers and social critics.
Compounding the controversy shrouding Thiep's work has been the sacking of Nguyen Ngoc, the editor-in-chief of Bao Van Nghe, the weekly organ of the Vietnamese Writers Association. It was the outspoken reformist Ngoc who, by publishing Thiep's short stories in rapid succession beginning in 1987, gave the author a prestigious and high profile forum in which to present his work. In Hanoi, it is strongly rumored that Thiep's writing contributed decisively to Ngoc's deposition in 1988. [For more on the dismissal of Nguyen Ngoc see K.C. Nguyen, "Left to Write," Far Eastern Economic Review, 17 August 1989: 38; Murray Hiebert, "One Step Backward," Far Eastern Economic Review, 4 May 1989: 15; Barry Wain, "Pitiful Writer Jolts Vietnamese Minds," The Asian Wall Street Journal, August 13, 1990.] While Thiep's previously published stories and plays have yet to be officially banned, journals have declined to print his new work since the summer of 1990. [However, one of the more independent-minded Hue-based literary journals did print a short theoretical essay by Thiep in April 1991. See "Nha Van Va Bon Trum Mafia," Song Huong, 19 April 1991: 41-45.]
What accounts for the notoriety of Thiep and his work? An examination of "Vang Lua," one of Thiep's most controversial short stories, will suggest some answers. Published during 1987 in Bao Van Nghe, "Vang Lua" is the second tale in a trilogy covering well-known Vietnamese characters and events from the late eighteenth century. [The two other stories are: "Kiem Sac," (Sharp Sword) and "Pham Tiet" (Chastity). See Nhung Ngon Gio Huatat, op cited.] "Vang Lua"'s unorthodox reworking of Vietnamese history and implicit indictment of contemporary political culture represent the most subversive aspects of Thiep's work. After illuminating the dimensions of "Vang Lua"'s assault on the intellectual and political establishment, this essay will consider how Thiep has employed certain literary techniques to escape censorship and to get such unusually confrontational works into print.
Why have Thiep's version of history generated so much controversy? One reason is that the party has always found a tradition of "national heroism" instrumental in rallying patriotic support for its policies. Since 1954, historical accounts produced under Hanoi's auspices have concentrated on pigeon-holing the great men and women of Vietnamese history, classifying them according to the predominance of their alleged "revolutionary" of "reactionary" tendencies. Popular representations of "heroes" and "villains" in films, plays, novels, museums, monuments, and school textbooks have familiarized the public with the official standing of historical figures. Reinterpretations of historical figures usually follow loosely related shifts in contemporary politics. For example, historians followed the reformist policies (doi moi) initiated in 1986, with renewed research on famous pre-colonial "reformers" such as Ho Quy Ly and Nguyen Truong To. History, in other words, is an intensely politicized discourse.
A trademark of Thiep's historical fiction is the way his depictions of well-known figures violate official assessments. In the story "Chastity," Thiep takes aim at the pristine reputation of the 18th century peasant rebel leader and insurgent King Quang Trung, depicting this most sacred of party heroes as a brutal, sexually depraved despot. In the play Love Remains, Thiep dresses the non-communist nationalist patriot Nguyen Thai Hoc of the 1920s in the heroic rhetoric of a revolutionary martyr, a role usually reserved for deceased founding members of the communist party. [Nguyen Huy Thiep, "Con Lai Tinh Yeu," Song Huong, 28 April 1990: 30-56.] In "Nguyen Thi Lo," Thiep humanizes the 15th century strategist and super-patriot Nguyen Trai. [Nguyen Huy Thiep, "Nguyen Thi Lo," Bao Van Nghe, June 1990: 12-13.]
Likewise, much of "Vang Lua"'s notoriety stems from the contentious portraits it paints of the "villainous" founder of the "feudal" Nguyen dynasty, King Gia Long. In conventional accounts, Gia Long is vilified for allying with the Siamese and Chinese and relying too heavily on European troops and advisors. As the architect of the dynasty which suppressed hundreds of peasant rebellions [According to sources cited by A.B. Woodside, over 105 uprisings occurred during the Gia Long period alone and Minh Mang saw almost 200 peasant revolts during his twenty-year reign. A.B. Woodsie, Vietnam and the Chinese Model: A Comparative Study of Vietnamese and Chinese Government in the First Half of the Nineteenth Century (Cambridge: Harvard University Press) 1971: 135.] and presided over the loss of the country to the French, Gia Long has always been implicated in Vietnam's failed response to the 19th century colonial threat. According to a standardized eighth grade history textbook:
Gia Long brought Siamese troops to invade Gia Dinh (southern Vietnam). He set up a powerful military affairs office, opened wide the territory to occupying troops, provided assistance to French capitalists, and waited for an opportunity to recover the dominant position of his family. [Dinh Xuan Lam, Phan Dai Doan, Truong Huu Quynh, Lich Su 8, Tap Hai Phan Su Viet Nam (Nha xuat Ban Giao Duc, 1990): 48.]
While "Vang Lua" reserves its most scathing invective for the much maligned King, its overall picture of Gia Long is complex and nuanced. While scheming and self-interested, Thiep's Gia Long is keenly self-aware, attuned to the hypocrisy and immoral implications of political life. This awareness gives him a status more tragic than evil. Moreover, Thiep's wry aside that Gia Long "certainly makes history more exciting" and his allusion to the King as "a national treasure" suggests a degree of admiration for his admittedly roguish accomplishments.
Despite the fact that Thiep's portrait of Gia Long highlights numerous blemishes, critics nevertheless object to his characterization of the King as a charismatic and influential figure on the Vietnamese historical landscape. Reviewing the story in Bao Van Nghe, one historian writes:
Our conception up to now has been that Gia Long is a historical villain because he relied on the French to defeat the Tay Son Dynasty. He "invited the snake to guard his own hen house." It may be true that Gia Long needs to be more objectively and scientifically evaluated. However regardless of the reevaluation it is certain that no one could ever consider Gia Long as a "priceless entity" or "national treasure." [Ta Ngoc Lien, op. cited.]
Thiep's depiction of Nguyen Du, Vietnam's most acclaimed cultural "hero," as a pathetically underemployed, mournful, and impoverished petty bureaucrat who is neglected and scorned by the state has proved equally controversial. More unpopular still, is the story's metaphorical explanation of Nguyen Du's ancestry.
[Viet Nam] is like a virgin girl raped by Chinese civilization. The girl concurrently enjoys, despises and is humiliated by the rape...Nguyen Du is the child of this same virgin girl and the blood which flows through his veins contains allusions to the brutal man who raped his mother..."
Since at least the beginning of the twentieth century, intellectuals concerned with asserting and defining a unique Vietnamese identity have grappled with the meaning of their country's long and complicated relationship with China. For example, many Vietnamese scholars have felt compelled to defensively explain why Nguyen Du's greatest work and the generally recognized masterwork of Vietnamese literature, The Tale of Kieu, is based on a seventeenth century Chinese prose novel. After the outbreak of Sino-Vietnamese hostilities in 1979, the degree of Chinese influence in Vietnamese culture became even more politically sensitive. Scholars were encouraged to downplay the significance of Chinese factors and in cases where Chinese influence could not be ignored or denied, it was important to depict the process of cultural transmission as one in which the Vietnamese, rather than appearing as passive recipients, were actively and independently initiating the exchange. [For a striking example of scholarship along these lines see Vien Triet Hoc, Lich Su Phat Giao Vietnam (History of Vietnamese Buddhism), (Nha Xuat Ban Khoa Hoc Xa Hoi, Ha Noi, 1988). The book argues that the Chinese contribution to Vietnamese Buddhism was not nearly as significant as has been generally accepted and makes a case instead for the centrality of Indian influence. Ta Ngoc Lien, op. cited.]
Just as "Vang Lua" undermines the conventional understanding of Vietnam's relationship with China, it also offers what many consider a heretical perspective on the nature of Vietnamese national identity. Through decades of war against larger, richer, and more technologically advanced adversaries, the communist party has fostered a national identity which highlights qualities such as cunning, resourcefulness and spiritual strength. Consequently, critics have objected to "Vang Lua"'s emphasis on national poverty, misery and shame. Lines such as, "The Vietnamese community suffers from an inferiority complex. How small it is next to Chinese civilization..." have provoked knee-jerk reassertions of official definitions of what it means to be a Vietnamese.
We cannot agree with Nguyen Huy Thiep that the most prominent characteristics of Vietnam are its smallness and weakness and that Vietnamese suffer from an inferiority complex because of their proximity to the great Chinese civilization. Compared with China, our country is small. But it must be understood, that although small we are not weak. Are not our defeats of the Tang, Mongols, Ming, and Ch'ing in the 11th, 13th, 15th, and 18th centuries proof enough of our strength. That we escaped the dangers of assimilation during one thousand years of Chinese domination, is evidence of our fierce resolve, of the resilience of the Vietnamese national community, and of our proud and self-assertive civilization. [Ta Ngoc Lien, op. cited.]
But "Vang Lua"'s heresies concerning history and cultural identity seems mild compared to the story's thinly veiled attack on contemporary political culture. Observant critics have speculated that Thiep's "decision to write about Gia Long, Nguyen Du and the Nguyen does not necessarily reflect an intention to reevaluate that particular historical period." [Thuy Suong, "Ve Mot Cach Hieu Truyen Ngan Vang Lua," Bao Van Nghe, 30 July 1988: 6.] If this is true, why does Thiep choose this era? It is instructive that the two eras treated in Thiep's historical fiction, the mid 15th ("Nguyen Thi Lo") and late 18th ("Kiem Sac," "Vang Lua," "Pham Tiet") centuries, are both periods, like the contemporary one, which witnessed the erection and consolidation of new political regimes. Such a connection encourages readers to see Thiep's characters and their predicaments as metaphors for their contemporary equivalents. According to such a reading, Thiep's impoverished and ineffectual Nguyen Du suggests the general marginalization of artists and intellectuals by the modern political process. Based on the depiction of Gia Long, politicians come off as cruel, duplicitous, anti- intellectual, hypocritical, self-absorbed, and ego-maniacal. And their pathological fear of social change prevents them from undertaking the reforms necessary to improve society.
Thiep draws further connections between his creations and the contemporary political scene by using double-edged and anachronistic language. A single sentence from Conclusion 2 is exemplary: "It [Europe] begins to understand that the beauty and glory of a people are based neither on war or revolution nor on ideologists or emperors." Vietnamese who have lived under the Hanoi regime will immediately recognize that the phrase "beauty and glory of a people" (ve dep va vinh quang mot dan toc) comes directly from a familiar style of official rhetoric typically found in communist party speeches, campaigns or slogans. The insertion of the stylized language of the modern state into this early 19th century scene will have an effect on the reader analogous to that produced if a temperance advocate in a film on American prohibition, earnestly urged a bootlegger to "just say no." The focus, in other words, will be immediately reoriented to the present day. After redirecting our attention to the modern state, the sentence rejects revolution, war ideology and leadership as valid criteria for assessing "glory." Lacking real economic accomplishment, the party traditionally points to successes in these four areas to justify its exclusive monopoly over power. Thus while the form of the sentence openly mocks the state's sloganeering rhetoric, the content bluntly assails its grounds for political legitimacy.
The story's concluding passage uses the two meanings encoded in a single word to expand a critique of the 19th century Vietnamese political regime into an indictment of the present one. In its original Vietnamese, the passage reads:
Trieu Nguyen cua Vua Gia Long lap ra la mot trieu dai te hai. Chi xin luu y ban doc day la trieu dai de lai nhieu lang. (The Nguyen Dynasty set up by King Gia Long was a great depraved dynasty. Please pay attention dear readers, for this was the dynasty that left many mausoleums/ royal tombs...)
In Vietnamese, the word lang has two distinct meanings. It can denote a royal tomb such as the dozen odd royal tombs built by Nguyen monarchs which today dot the landscape surrounding Hue, the old royal capital. Or lang can mean mausoleum, in the specific sense of the somber architectural monuments which house the corpses of Lenin, Mao, and Ho Chi Minh. While the preceding sentence signifies that the lang being referred to is of the nineteenth century variety, the words' modern connotation, and thus the sentence's implicit attack on modern "depraved" lang builders cannot be avoided.
How has Thiep gotten away with such direct criticism? Although the level of intellectual freedom in Vietnam has improved since 1986, artistic works are still banned for political content, outspoken independent-minded newspapers are periodically closed and writers are frequently harassed and occasionally jailed for what they publish. What then accounts for the uncensored publication of a work as explicitly subversive as "Vang Lua"?
Part of the reason stems from the way Thiep uses shifting narrative voices to blur the origins of some of the story's more controversial themes. "Vang Lua" contains three distinct first person narrators, the French adventurer Phang, an anonymous Portuguese, and a writer. Many of the story's most contentious passages, including the descriptions of Gia Long and Nguyen Du, the rape metaphor of Sino-Vietnamese relations, and the discussion of Vietnam's inferiority complex are presented as quotes culled directly from Phang's diary. Critics attacking the objectionable content of some of these isolated passages have themselves been scolded for carelessly attributing ideas to Thiep which in his story are clearly presented as the opinions of a nineteenth century Frenchman. The writer's supporters contend that these critics must quarrel with Phang, not Thiep.
How seriously, on the other hand, should the reader take Phang and his observations? Part of the impact of the Portuguese account, in which Phang is depicted as a cruel and obsessive madman, is to actually subvert the authority of Phang's preceding narrative. What once appeared as a radical critique of Vietnamese history and politics can now be dismissed as the ravings of an unreliable lunatic. The opening passage, in which the putative author receives but then "amends" and "reorganizes" a Muong villager's "ancient documents" on which this story is eventually based, further compounds the confusion about who bears responsibility for ideas found in the text. Such confusion naturally makes it easier for the writer to deflect politically inspired criticism.
"Vang Lua"'s use of multiple endings, like its use of multiple narrative voices can also be considered a technique of authorial self-defense. The endings contain potentially objectionable critiques of Vietnamese xenophobia (Conclusion 1), some dubiously accurate musing on the significance of the 19th century in the development of the modern Vietnamese nation (Conclusion 2), and a quasi-existentialist assertioassertion of the misery and emptiness of life (Conclusion 3). According to the story, the writer provides three endings so that each reader can select the one which he or she feels is most suitable. Naturally one effect of this technique is to subtly implicate the reader with the content of the ending that they choose. Critics of one ending can be casually invited to select a different one.
On another level, Vang Luas multiple endings, shifting points of view and persistent attempts to ground its narrative in enigmatic diaries, memoirs and ancient documents suggests more than simply a shrewd manouver to elude the censors. Its signifcant that just as the Portuguese account discredits the validity of Phangs preceding observations, the opening of Conclusion 3 does like damage to the reliability of the Portuguese account. Does this attack on Phangs attacker restore Phangs credibility? The reader is left to ponder. Such calculated uncertainty, however, seems to reflect an almost postmodern attempt to subvert a mode of truth production in which a single source of authority determines both the terms and acceptable outcomes of public discourse.
Vang Luas form self-consciously questions the authority of its own content, and it is perhaps such irreverent questioning of authority which has made contemporary Viet Nams truth producers pay serious attention to the story and its author.
Back to Contents page
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"These things are good: ice cream and cake, a ride on a Harley, seeing monkeys in the trees, the rain on my tongue, and the sun shining on my face. These things are a drag: dust in my hair, holes in my shoes, no money in my pocket, and the sun shining on my face."Mask is a 1985 drama film directed by Peter Bogdanovich, starring Eric Stoltz, Cher, and Sam Elliott.The film is based on the true story of Rocky Dennis (Stoltz), a kid who was born with lionitis, and suffered a lot for this despite his mother Florence "Rusty" Dennis (Cher) always trying to give him a normal life.If you're looking for the animated series M.A.S.K. (which premiered the same year this movie came out), look here. If you're looking for the Jim Carrey movie The Mask, look here.
— Rocky Dennis
This film provides examples of:
- Berserk Button: Normally any jokes on Rocky's disfigurement don't bother him. Specifically ones where others who don't know him mistake his face for a mask, to which he responds by pretending he can't get it off jokingly. However after his Disabled Love Interest is forced to leave him, it gets played straight when he slams a rude teenager against the wall.
- Rocky: I'll take my mask off if you take yours off, you son of a bitch.
- Beast and Beauty: Rocky has a disorder which causes his skull to be very enlarged and twisted, looking like a mask. He falls in love with blind girl Diana Adams, who he met at a summer camp for disabled teenagers. He teaches her how to "see" colors by using various objects to represent them. She still stays with him even after she feels his face and sees how deformed he is.
- Biker Babe: Rusty.
- Blind and the Beast: The main character has a degenerative disease which has greatly disfigured his face, but this doesn't stop him from finding romance with a blind girl during a summer camp job.
- Disabled Love Interest: Diana, played by Laura Dern.
- Downer Ending: Rocky dies all of a sudden, leading Rusty to have a Heroic Breakdown.
- Foregone Conclusion: The real Rocky Dennis died at age 16, meaning that his film incarnation isn't going to fare much better.
- The Grotesque: Rocky, a gentle boy who unfortunately has a horribly disfigured skull.
- Parental Substitute: Rusty's biker boyfriend, Gar, isn't Rocky's biological father, but he still serves the role as a caring father figure for him.
- Parents as People: Rusty clearly loves her son and fights tooth and nail to provide him with a normal life, but she has her own personal issues to deal with, such as her history of drug abuse.
- Professional Sex Ed: Subverted.
- Yank the Dog's Chain: Every time something good happens with Rocky.
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The illegal trade in tiger claws, teeth, skins and other body parts continues to surge, driven mostly by the ready supply of big cats at Asia’s 200 tiger farms, a worrying new report finds.
The report, published this week by TRAFFIC, the wildlife trade monitoring network, found that at least 30 percent of the tiger-related customs seizures between 2012 and 2015 were reported to have come from captive breeding facilities. That’s up from just 2 percent between 2000 and 2003.
The numbers beyond that are equally staggering. Only about 3,800 tigers remain in the wild, but body parts or live animals totaling an estimated 1,755 tigers have been seized since the year 2000, according to the report. As with any crime, the seizures probably represent just a tiny fraction, perhaps just 5 percent, of the total level of activity. The sheer volume of tiger trafficking suggests that many of the seized animals come not from the wild but from legal and illegal breeding facilities, which the Environmental Investigation Agency estimates hold between 7,000 and 8,000 tigers in Asia.
Asia is not alone. Here in the United States, several thousand tigers live in backyard zoos and peoples’ homes. Many conservationists fear that these untracked animals also end up feeding into the illegal trade for tiger parts.
The nature of this trade has changed over the years. Although tiger skins were the most traded body part during the entire 2000-2015 period, that appears to have slowed down in the more recent years, to be replaced by tiger bones, which (like many other tiger body parts) are used in traditional medicines.
The trade in live tigers has also skyrocketed from just 17 animals seized between 2000 and 2003 to 179 between 2012 and 2015, another indication that the animals come from captive-breeding facilities. (Indeed, quite a few of these seizures were at breeding locations or tourist sites.)
Interestingly, the report pretty much puts to bed the myth that people are killing tigers for their penises, to be used as an aphrodisiac. According to TRAFFIC, no tiger genitalia have been found on the market in more than a decade.
None of this means that tigers in the wild are any safer just because so many cats exist in captivity. As I have written before, traditional Asian medicine and culture values wild products more than farm-raised. The steady market of captive-bred tiger products, therefore, actually stimulates consumer demand and puts more pressure on wild tigers. India alone has already lost at least 76 tigers to poachers so far this year, the highest number since 2010—and that just counts the deaths that have been reported.
TRAFFIC is calling for all existing tiger farms to immediately begin recording and managing their captive cats in a central database, complete with DNA profiles and photographs (each tiger’s stripes form unique markers). This, they argue, will help prevent any captive tigers from “leaking” into the illegal trade. The end-goal, they write, should be the complete ban on tiger farming throughout Asia, something that has already started in Laos and Thailand.
WWF, which manages TRAFFIC with the IUCN, is also calling for all of the world’s governments to “support an Indian government proposal to create a regional stripe pattern database that can compare images of seized tiger skins with camera trap photos of wild tigers and photos of captive tigers; compile sets of DNA markers from both wild and captive tiger populations within their country; and launch focused, evidence-based behavioral change programs to reduce demand for tiger parts and products.”
It’s this last part that remains the key. As long as people keep paying small fortunes for live tigers and the products made from their bodies, then the killing will continue.
Previously in Extinction Countdown:
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Probably the most visited place in Tak Province by farangs is Mae Sot, this is generally to do a Thai visa run by crossing over the border into Myanmar.
Other than that there are several Thai national parks, lots of mountains, the usual old Temples and that's about it.
The geographical features of the National Park consist of high mountains, extending northwards, and small plains along the rivers. The towering mountaintops within the area of the National Park include Doi Pah-tan, Doi Den-krating, Doi Luang, Doi Mhak-muen, Khao Lom-pudyen, which are parts of Thanon Thongchai Mountains.
The north of Mae Wa National Park consists of high mountains while the middle and south part consists of mountain range which has a vast plain area on the top. The area has huge pine trees growing everywhere which makes this area very beautiful. The west part of this area is Limestone Mountains height 300-400 meters above sea level.
Other parks in Tak include Lan Sang National Park and Mae Moei National Park.
Museum of Indigenous Arts and Culture
Situated inside the compound of the Educational Welfare School (Suksa Songkraw Tak School), just 12 kilometers from the city is the Museum of Indigenous Arts and Culture.This museum features a colorful collection of art representing the exquisite culture of six hill tribes including Karen, Lisu, Musoe (Lahu), Akha, Yao and Hmong. Silver ornaments crafted and produced by hill tribe residents are also displayed. To get reach the museum; take Highway No. 105 (Tak-Mae Sot).
Mae Ka Sa Thermal Bath
Located inside Mae Ka Sa village, the place offers several thermal baths with beautiful scenery. Facilities for tourists are available.
Ban Loe Tong Ku
Lae Tong Ku is a village where residents still wear traditional clothes and continue to live a simple life. The Karen living in this village differs from other Karens as they worship a Hermit. They have their own rites which are chanted by the head of Lae tong Ku village. They also worship an image of the Lord Buddha crafted out of a sacred 400-year old tusk. To enter the village, permission from the 347th Border Patrol Police must be obtained. Call 055 561 008 for more information. Visitors are not recommended to travel on their own.
Ban Pa La Tha
An ancient Karen village where villagers still dress in their original costumes, Pa La Tha is a place for visitors who appreciate Karens' traditional way of life.The village is located along the rafting route to Thi Lo su, Thi Lo Cho and Thi Lo Re. It usually is the stopover spot for visitors who want to stay overnight before rafting to the waterfalls and for those who love the challenge of trekking and elephant riding.
Ban Thi Po Chi
Another Karen village situated in the middle of a scenic forest. The houses in Thi Po Chi are made of natural materials such as logs and leaves within the serene natural environment. For more information, call the TAT Office in Tak Province at 05 551 4341-3.
Trok Ban Chin (Ban Chin Alley)
An old port area, Trok Ban Chin used to be the center for trade and business transactions and also a distribution center for goods to and from Pak Nam Pho in Nakon Sawan Province. Today, Trok Ban Chin is not only a distant memory of the past but is also an ideal place for antique lovers and visitors interested in seeing original Thai-style teak homes.
This shop is located along the Tak-Mae Sot Highway No. 105 approximately at the km. 29 marker. A wide range of local fruits and vegetables, silverware and clothes are on sale from early morning until late afternoon.
Talat Rim Moei
Situated on the bank of Maenam Moei, Talad Rim Moei is a place where local products and precious stones such as jade and garnet from Myanmar are available. Tourists interested in visiting Myawadi in Myanmar (just across Maenam Moei) can take boats from this market.
The Bhumibol Dam was constructed across the Ping River at Khao Kaew Sub-district, Sam Ngao District of Tak Province. Constructed in 1958 and completed in 1964 with the dam height of 154 m, crest length of 486 m and retention capacity of 13,462 million m3, the dam is the first and largest multipurpose concrete arch dam in Thailand. It has provided great benefits to the country including electrical generation, irrigation in collaboration with the Sirikit Dam for the areas under the Greater Chao Phraya Project of 1,200,000 ha in the wet season and 480,000 ha in the dry season, flood mitigation of the Central Plain, inland navigation as well as prevention of sea water intrusion in the lower Chao Phraya and Tha Chin river basin.
Another interesting attraction at Bhumibol Dam is Valentine Island where visitors can enjoy sandy beaches suitable for swimming. To get to the island, the Dams office provides rental boats for the trip that takes only 15-30 minutes.
Mani Banphot Swamp
This big swamp is located in the heart of the city on Phahonyothin Road, next to Wat Mani Banphot. Covering an area of 60 rai, the swamp, which has a pavilion situated in the center, provides both visitors and local residents with a beautiful view. Lately, the place has become an increasingly popular site for relaxation.
Located approximately 60 kilometers north of Tak city in Amphoe Sam Ngao is Bhumibol Dam, Thailand's largest dam. Formerly known as Yanhi Dam, this is Thailands first all-purpose dam, built from concrete designed as a huge curve cutting across Maenam Ping between Khao Kaew and Khao Yanhi. The dam produces most of Thailand's hydro-electric power and ranks 8th in the world of hydro-electricity producing dams. The Dam is operated by the Electricity Generating Authority of Thailand, which also provides on-site accommodations. Call 02 436 - 3179 or 02 424-0101 for further details.
Mae Ping Lake Cruise
Cruising the lake is a popular activity that tourist should not miss. The extensive reservoir extending to Chiang Mai's Hot District provides refreshing atmosphere and stunning backdrops along the lake. The regular route with a total distance of 140 kilometers starts from the Bhumibol Dam and ends at Doi Tao Self-Help Settlement in Chiang Mai.
Tham Mae Usu (Mae Usu Cave)
Located on the magnificent Mae Sot, Mae Sariang Highway No. 1085 at Km. 95-96, this cave boasts an underworld of natural wonders. Inside the cave are striking stalactites and stalagmites formations. It is not advised to visit the cave during the rainy season as the only entrance for visitors is through Mae Usa stream at the entrance of the cave.
A spacious cave naturally and beautifully decorated with stalagmites and stalactites is located in Ban Mae Klong Mai, approximately 3 kilometers from Umphang.
Doi Musur Hilltribe Development & Welfare Center
The Center is located on the Tak-Mae Sot Highway No. 105 at km. 29 marker. It is the area where Lahu, Lisu and Hmong hilltribes are located. Visitors find this place to be a living library as they can actually observe the lifestyles of hilltribe people. Staying overnight, or over a week with a hilltribe family is highly recommended visitors will be provided with the chance to learn about their culture. For more information, please call the Center at 0 5221 3614.
Tak Hotels & Guesthouses
A Couple of Reviews
The Rajaburi Boutique Hotel at 500baht per night and the Suan Sin Hotel at 370baht per night.
Nice hotel with good rooms from 750baht per night.
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Vortexx and the Death of Saturday Toons
Vortexx and the Death of Saturday Toons by Jerry Whitworth
News broke late May that Vortexx, the children’s programming block on the CW, would be coming to an end to make way for live action programming for a more family-orientated audience. Vortexx holds the distinction of being the last block of syndicated Saturday morning cartoons in the United States. Where channels like ABC, CBS, and NBC once dominated the market, cable channels like USA got into the act before local affiliates of Fox, Warner Bros, and more largely inherited the realm. Saturday morning cartoons came about in the 1960s when television stations wanted to sell advertising space that would appeal to children. So, animation studios that could cheaply produce series were hired and cartoons once only available in movie theaters were telecast on Saturday mornings. The experiment was a complete success. And the only place it could go was up.
When Star Wars hit theaters, not only did it change the film industry, its success in merchandising altered toy companies forever. Wanting to get in on the kind of money Star Wars pulled in but on a more regular basis at a reduced cost, toy companies created what many refer as glorified half hour commercials in licensed cartoons. The 1980s would be awash in Saturday morning cartoons as every major toy company peddled their wares. Toys were selling like mad, especially because of changing attitudes in the American consciousness. Where for decades people were taught to save their money for emergencies and to make large investments, the real threat of nuclear war had many people fear that there in fact was no future and spent their savings with this issue at mind. The ’80s was a time of decadence in this manner until people began to realize their fears were not as legitimate as it turned out to be. Cartoons evolved, while there was still a prevalent toy market, where popular series also now meant ratings (and money again earned from advertising).
By the 90s, blocks like Kids WB, Fox Kids, and Amazin’ Adventures emerged, at first as competition for the stalwarts ABC, CBS, and NBC before WB and Fox knocked down their competitors. Part of this came from a shift from relying on American animation to adapting Japanese shows, be it anime or live action programs like Power Rangers and Beetleborgs. These series provided a new style of animation/action and story, but more importantly were much cheaper to produce because it relied on content already made for another market that mostly just needed dubbing or little footage shot/edited. However, around the ’90s Saturday morning cartoons were beginning their decline. Cable networks like Nickelodeon and Cartoon Network premiered which either aired cartoons much or all of the time making programming blocks for syndication to appeal to advertisers obsolete. Further, the focus of children shifted as video games, which could be played any time and provided instant gratification, became the past time of choice (which also heralded a sharp decline in the toy market). Still, the Saturday morning cartoon limped on.
ABC, CBS, and NBC largely abandoned their animated programming blocks as Kids WB began shifting over to Cartoon Network. Fox largely had the last game in town as 4Kids Entertainment, who dubbed popular series like Pokemon and Yu-Gi-Oh!, won a bid to take over the network’s children’s programming. In 2002, Fox Kids became Fox Box which later became 4Kids TV. Again, dubbed and edited anime became the most likely source of content (edits historically drawing a great deal of criticism from preexisting fans of those series licensed). Power Rangers wouldn’t join along for the ride as while 2002’s Power Rangers Wild Force was being produced, the franchise was bought by Disney which was made the crown jewel of the rather weak ABC Kids Saturday block, accompanied mostly with reruns of Disney Channel shows (4Kids would dub Ultraman Tiga likely in an attempt to make-up for the loss).
The CW would put the final bullet in the head of Kids WB (which was a second fiddle to Cartoon Network) in 2007 leading to 4Kids to jump to CW with CW4Kids (and then to Toonzai, arguably to draw parallels to Toonami). 4Kids maintained its anime content and tried to renew interest in the Masked Rider franchise with Kamen Rider: Dragon Knight. In 2011, 4Kids would file for bankruptcy which led to Saban Brands (who bought back Power Rangers in 2010) acquiring all of the company’s properties save Yu-Gi-Oh! (which went to a subsidiary of Konami). Included in the deal was 4Kids’ slot on the CW on Saturday mornings which gave rise to Vortexx. From Toonzai, Vortexx would keep Sonic X, Dragon Ball Z Kai, Yu-Gi-Oh!, Yu-Gi-Oh! Zexal, and Cubix: Robots for Everyone as well as later bring back The Spectacular Spider-Man. Reruns of popular series like Justice League Unlimited and Power Rangers Lost Galaxy were aired, new series WWE Saturday Morning Slam and Digimon Fusion emerged, and Sendokai Champions was slated for the future. A future we now know will never come.
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French toilets aren’t as bad as people think they will be, but there are definitely a few quirks.
- Toilet paper is just like at home, either in rolls or individual pieces like tissues. But sometime there’s none at all, so keep a tissue packet handy.
- Public toilets (in some Métro stations, near tourist sights, in parks) are now free, including the snazzy Belle Epoch ones at the Place de la Madeleine. But many brasserie restrooms need a coin to unlock the door (if you don’t have one as the server for a jeton).
- There are some truly noteworthy restrooms in Paris (usually found in trendy bars and expensive hotels). But there are also — in some scruffy older cafés — Turkish Toilets, which consist of a ceramic base with a hole in the center (squat if you’re a female or have bad aim; keep your feet clear when you flush, there tends to be splashing).
- The toilets in bars, cafés and restaurants are almost always downstairs, and often unisex (when there’s a door to close, not just a stall). You may even have to walk past a urinal to get to the toilet.
- The lights are often on timers, or only work once the door is closed. If the light goes out just push or turn the button again.
- There’s more than one way to flush a French toilet: push a button, yank a chain, pull a lever, stand up (automatic sensor), etc.
A happy customer gives a thumbs up for the free public toilets (note the rolled-up pant legs).
Where to Find Them
What to do when nature calls and you’re nowhere near your hotel? There are a few options. If there’s a very large café or brasserie nearby, they may not notice if you head straight for the toilets (usually downstairs) and then leave. But since a lot of people try this, some bathrooms require a coin to get in.
Public toilets (free since February 2006) can be found at some Métro entrances (like Bastille at exit Rue St-Antoine, Pont Neuf, Palais Royal, and Cluny-La Sorbonne) and outside major monuments with an actual human being there to keep the place clean: look for the light blue sign and steps going down at the northeast pillar of the Eiffel Tower and the southwest corner of Notre Dame, and the restrooms at the Place E. Michelet to the southwest of the Pompidou Centre. All of the major department stores have free restrooms, but smaller shops never have public facilities.
As a last resort, there are always the automated public toilet cabins (shown in the photo) scattered around the city. They’re free and actually quite clean, since the entire interior is rinsed and disinfected after each use. “Occupé”means it’s occupied, “libre” means it’s avaiable, and “hors service” means it’s broken.
Vocab: When asking for the restroom, always say, “Les toilettes, s’il vous plaît?” The word we all learned in school, “salle de bain” is only used to refer to bathrooms in someone’s home. You’ll also see signs pointing to the “WC”.
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Over 36,000 patients of Austin Cancer Centers in Austin, Texas are being notified of a data breach that has compromised personal information. Suspicious activity was noticed on the 4th of August and after investigation was conducted, it was determined that the attackers managed to make their way into the systems on or around July 21st. All IT systems were taken offline when the attack was confirmed. At this time, it has not yet been determined whether the attack was related to ransomware or not, but if it is, that information will be released once confirmed. Information that was compromised included Social Security numbers, names, addresses, birthdates, credit card numbers, and health-related information.
By Akshay Rohatgi and Randy Pargman About this Student Research Project Binary Defense’s mission is
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Want to know how to defend yourself against a frontal attack?
There is always the possibility that a stick-wielding criminal can attack you. When used correctly, a forceful stick can be very effective self-defense weapon.
You can defend yourself by picking up a pipe or a stick anything that will be strong enough and won’t break. Coach Jeremy will explain how to defend against two stick attack angles: the overhand and flailing attacks.
Episode 15: Frontal Attack: Stick vs. Stick
Learn these vital self-defense and offense techniques by watching the latest episode of our new defense training series.
This is Coach Jeremy Pollack from Inner Warrior Coaching. Watch how he masterfully teaches you about proper stick vs. stick frontal attack defense techniques.
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The change toward inexperienced hydrogen-dependent direct minimized iron (DRI) processes is broadly considered a vital move in the world steel sector’s decarbonisation pathway.
Though provide of suited direct reduction-grade iron ore is a prospective headwind, developments in mining and processing blended with technologies options present a route to zero-emissions DRI.
The latest dominance of coal-consuming blast furnace operations provides iron ore miners an incentive to continue making blast furnace-grade iron ore, relatively than DR-grade ores with bigger iron material. Solutions include developing mines that can create substantial-quality ores and new know-how configurations that allow use of blast furnace-quality ore in DRI processes.
World curiosity has elevated in environmentally friendly hydrogen’s use as a zero-emissions gasoline, probably participating in a important part in decarbonisation. Environmentally friendly hydrogen can switch fossil gas-derived hydrogen and carbon monoxide in DRI steelmaking, removing carbon dioxide emissions.
It’s not just principle. European metal brands are setting up to prepare industrial-scale DRI initiatives that will finally use inexperienced hydrogen.
As green hydrogen is now costlier than fossil fuel-dependent hydrogen, much of the focus offered to the potential of zero-carbon DRI know-how is on the scaling up of eco-friendly hydrogen creation and the approaching date at which it gets expense-competitive.
But DRI, now accounting for only a little portion of crude metal manufacturing, also demands a better quality of iron ore than blast furnaces, the dominant world-wide course of action. DR-quality iron ore ideally has an iron (Fe) content material of 67% or much more. These deposits are scarce, having said that.
Lots of net-zero emissions pathways for the steel sector anticipate a great deal of the decarbonisation process happening right after 2030. Even so, about 71% of present international blast furnace capability will achieve the end of its operational life span prior to 2030.
To avoid locking in more coal-primarily based steelmaking potential for decades, some technology switching to DRI-electric arc furnace (EAF) processes will be expected in advance of then.
Potential new DR-grade iron ore capacity by 2030 ranges from 40 million tonnes per annum (Mtpa) to an optimistic superior of 100Mtpa. Except if technological innovation improvements let use of lessen-grade ore, on present-day projections for a web-zero metal sector by 2050, DR-quality offer may perhaps want to increase tenfold.
The pretty extensive guide occasions for new iron ore tasks and complex boundaries on the other hand limit the capability of miners to speedily transform their product high quality blend. Exterior of the significant four mining providers, iron ore assignments that could possibly raise provide of DR-quality ore are often in early stages.
BHP’s concentrate is on lower emissions from blast furnaces. The organization has stated that it believes blast furnace-based steelmaking will keep on being dominant even in 2050 based mostly on the shortage of deposits of superior-high-quality iron ore.
Equally, Rio Tinto’s 1st phase of metal industry decarbonisation is on cutting down emissions from blast furnaces that use its somewhat decreased grade but very successful Pilbara iron ores.
Fortescue Metals Group’s Iron Bridge challenge, owing to commence creation at the stop of 2022, could possibly add to the DR-quality iron ore provide. Nonetheless, the enterprise has observed that Iron Bridge output could be blended with lessen-grade ores to deliver an improved blast furnace ore.
Vale, the premier supplier of substantial-grade iron ore pellets for DRI plants and blast furnaces, cites the problems of beneficiation procedure (strengthening ore excellent by means of grinding, separation and dewatering) and depletion of higher-grade iron ore reserves that make it hard to boost provide of DR-quality ores. Vale forecasts a change to bigger excellent iron ore more than the rest of this decade but no alter in the small proportion of seaborne DR-grade.
Among the possibilities to address DR-quality availability is a considerable switch in iron ore mining concentrate from hematite to magnetite. Hematite currently dominates iron ore mining – the bulk of direct shipping and delivery ores (DSO) are hematite these as Australia’s Pilbara mid-quality iron ore.
Magnetite ores are likely to have a a great deal reduced Fe content material but are usually acceptable for important beneficiation — in component because magnetite is magnetic which can make separation easier — to DR-grade.
There is also renewed fascination in building Pilbara ores ideal for low-emissions steel — the Significant Business Low-carbon Changeover Cooperative Analysis Centre (HILT-CRC) has a method on the manufacturing of green iron merchandise from Pilbara iron ores.
A promising option to the iron ore top quality concern will involve new technology combinations.
Expanding DRI production with reduced-grade iron ore will necessitate melting the minimized iron right before being billed into a primary oxygen furnace – a technologies mixture becoming investigated by Rio Tinto in partnership with BlueScope Metal as very well as ArcelorMittal.
Far more highly developed than both of these is Thyssenkrupp which programs to commence replacing blast furnaces with DRI vegetation with built-in melting models from 2025. Thyssenkrupp will be ready to use blast furnace-grade ores in its DRI processes employing this engineering pairing.
In the lengthier expression, there are opportunity new procedures this kind of as iron ore electrolysis which is not confined to employing substantial-quality ore. BloombergNEF foresees this early-stage know-how reaching professional readiness by 2035.
Technology to cut steelmaking emissions is in the early phases but these types of transitions can speed up, as evidenced by the quickly maturation of wind and solar power. Costly a ten years back, these are now set to dominate electric power technology additions.
Steel has a standing as a “hard to abate” sector and the challenge imposed by confined DR-quality iron ore supply on programs for a large international scale-up of DRI generation is important. The concentrate on probable solutions will have to improve instantly.
Simon Nicholas and Soroush Basirat, IEEFA
Read IEEFA Asia Pacific’s new report: Iron Ore High quality a Potential Headwind to Environmentally friendly Steelmaking – Technological know-how and Mining Selections Are Accessible to Hit Web-Zero Metal Targets
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The first winter period of 2022 has proven a pretty samey affair, with a near-complete lack of cold snaps and relatively few storms either, meaning that there was no repeat of the dynamic local birding enjoyed in the early part of 2021.
A constant feature of the past two-and-a-half months has been the wintering Ring-necked Ducks, with both birds still around. The adult spent most of its time to the west of Langtoft, with the youngster to the east. The latter gave some great views at the recently established Penfield NR at times and is now looking largely adult-like, save for a few brown belly feathers. Early in the year it suffered an injury and spent a few weeks swimming lop-sided, although by the time March arrived it was looking much better, with the bare parts brightening up and the last of the brown flank feathers moulted.
Perhaps the highlight of this period, though, was the arrival of a trio of Smew at Langtoft West End on 1 March – a pair of adults and a 2cy female. This set of mature gravel pits is a traditional location for Smew, but with the rapid decline of the UK wintering population over the past 15 years, records here have dried up. So it was great to be able to watch these birds for a couple of weeks, with the immature lingering longer.
As I have said on this blog in the past, I always worry if this will be the last winter that I see Bewick's Swans on my local fen. There were fewer Whoopers around this year, but up to 11 Bewick's appeared for a while in late January, including a couple of families. It seems to have been a good winter for young Bewick's appearing so evidently 2021 was a good breeding season. My local group had gone by the start of February as mild conditions took hold, although a single bird spent 10-11 February at BLGP, allowing for unusually good views (I thought it was sick at first, but it left overnight on 11th).
Winter birding in the Peterborough area usually involves grilling the gulls at Tanholt landfill, but the tipping face and birds' habits meant it was a waste of time this year until February, when the birds suddenly started using the 'new' pit by the Green Wheel cycleway again, after months of loafing elsewhere. Paul Bolton and I put in several visits apiece and it was Paul that found the winter's first white-winger on 8 March – in fact, that day ended up producing two Iceland Gulls (3cy and 2cy) and a near-adult Kumlien's Gull, the last being the regular bird seen widely in Cambridgeshire. Also noted were a small number of Caspian Gulls during that period.
Paul also found perhaps the first winter period's most surprising bird – a male Ring Ouzel at Star Pit, Dogsthorpe, on 14 January. It lingered around 10 days or so before moving on following scrub clearance work in its favoured area. The first I have seen in winter anywhere in Britain.
Late winter and early spring is a good time to be out searching for the more elusive species of the local area, and it was nice to bump into this male Lesser Spotted Woodpecker at the first attempt in woods to the west of Peterborough. I watched it for about 10 minutes as it softly tapped away at a broken bough. There always seems to be a branch in the way! This species seems to just about cling on locally, and is almost certainly still under-recorded, but it wouldn't be a great surprise if it's lost in the coming decade.
New oddities were otherwise at a premium during this first winter period, although there were a few signs of movement in the mild conditions of early March. Highlight was a male Red-breasted Merganser at Etton-Maxey on 4 March. Found by Hugh Wright, this is the first adult male in the area for several years.
Also at Etton on 4 March I had my first Sand Martin of the year flying around, which was my earliest ever. Also a new early record for me was a Little Ringed Plover back at BLGP on 12 March.
The musings of a wildlife enthusiast, usually armed with his camera.
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The Great Recession: Over But Not Gone?
IPR researchers document ongoing effects
Foreclosure signs around the nation continue to illustrate to the lingering effects of the worst economic
downturn since the Great Depression.
While the U.S. economy is predicted to take off this year, it also still seems to lie in the shadow of the Great Recession, a period in which more than eight million Americans lost their jobs, nearly four million homes were foreclosed each year, and 2.5 million businesses were shuttered. Though it officially ended more than four years ago, how has the biggest U.S. downturn since the Great Depression affected—and continued to affect—Americans' lives? Several IPR faculty are mining data from this period (from roughly December 2007 to June 2009) in a variety of areas, detailing its short- and longer-term effects, with an eye towards policy prescriptions.
Food insecurity spiked dramatically during the Great Recession, and approximately 49 million Americans according to 2012 USDA figures, more than ever before, live in food insecure households. With funding from the Russell Sage Foundation, IPR economist Diane Whitmore Schanzenbach and her colleagues are determining if families from this period onward have had consistent access to healthy foods and whether family members have skipped meals, gone hungry, or not had enough money to buy food.
Their data show that from 2004 to 2007, just over 11 percent of U.S. households were classified as food insecure. This rate rose more than one-third to nearly 15 percent between 2008 and 2011. One out of five households with children under 18 is now considered food insecure, with those led by single mothers particularly at risk.
“We are still not exactly sure why so many more families are skipping meals or going for a day without eating even after we take income-to-poverty rates into account,” Schanzenbach said. “But these rates are revealing some of the deep hardships that families are experiencing even today, likely due to stubbornly high rates of unemployment.”
The researchers pointed to a series of “insults” brought on by dramatic job losses during the Great Recession: No income meant no subsidies from the Earned Income Tax Credit. Access to credit dried up, in particular from home equity. Food and energy cost more (though inflation has been low overall), soaking up a larger share of low-income household budgets. When taken together, the unfavorable conditions closed off avenues that the poor typically use to weather bad economic patches.
Safety net programs such as food stamps are designed to help navigate such economic downturns, Schanzenbach argues, and thus policymakers should seek to fund and strengthen them. “They are vital to the poor and their well-being, especially in times of great economic distress,” she said.
During the Great Recession, income inequality also grew to its widest point since the Great Depression, with 95 percent of the gains from economic recovery since 2009 going to the top 1 percent of earners. Although the conventional wisdom is that the public does not care about inequality, IPR sociologist Leslie McCall’s latest book, The Undeserving Rich, upends this view: She shows that, over the past 25 years, Americans have been most bothered by economic inequality when they feel it is restricting economic opportunity and social mobility. Their concerns about inequality peak not during recessions, but during recovery periods when expectations are high.
In post-Great Recession America, McCall has noticed that politicians are not only making this connection for the first time, but they are making it the defining message of their electoral campaigns. She cited examples such as Bill De Blasio’s winning New York City mayoral campaign and Governor Jerry Brown’s successful 2012 ballot initiative in California that raised taxes on those earning more than $250,000 a year.
Rather than proposing tax hikes as a way to reduce income inequality or to meet governmental revenue needs in general, the politicians’ “next, and more effective, argument has been ‘We’re going to raise taxes on the rich because economic inequality has reduced the chances of achieving economic security for low- and even middle-income Americans,’ ” McCall said. Her research suggests that the public would generally favor redistributive policies that expanded opportunity, by promoting greater equity in the workplace, capping CEO salaries, and raising taxes on the wealthy to improve education.
While McCall emphasizes that the relationship between rising economic inequality and diminished social mobility has not been conclusively proven, Americans do perceive a connection between the two. “Americans favor economic growth as part of the solution, but they also want to see that growth being shared and distributed among the population at large rather than concentrated only in the upper classes,” she said.
"As documented by the breadth of studies undertaken by IPR researchers, it will take researchers decades to understand the far-reaching effects of the Great Recession," Schanzenbach said. "Many of the challenges most Americans faced have not just disappeared even though the economy seems to be recovering—we still need to seek out and provide scalable and sustainable policy responses to crippling problems, such as long-term unemployment, increased poverty, lower wages, and a shredded safety net, among others."
Following the housing market meltdown during the Great Recession, the federal government launched subsidies for mortgage modifications and other housing programs to buoy the market and head off foreclosures. New research by economist and IPR associate Brian Melzer and his colleagues shows that dramatic expansions of unemployment benefits also acted as a housing stabilizer. Their preliminary findings suggest that unemployment insurance extensions between 2008 and 2012 perhaps averted one million foreclosures.
“Default is costly, and job joss is the primary cause of default,” Melzer said during a recent IPR colloquium about ongoing research with the Federal Reserve’s Joanne Hsu and Northwestern’s David Matsa. He notes that foreclosure is costly for borrowers but also entails social costs due to lapses in owners’ home maintenance and price declines for nearby homes. So can unemployment insurance help avoid such costs by providing support for unemployed homeowners?
To understand this issue, the researchers exploit variation in unemployment benefits across the 50 states and over time. For example, a worker laid off in 2011 could collect up to $28,000 in benefits in Massachusetts but only $6,000 in Mississippi. Maximum benefits also grew faster in some states, increasing by 20 percent in Florida but by 160 percent in New Mexico between 1992 and 2011.
Melzer and his colleagues compare these changes in maximum benefits to trends in loan delinquencies. Their preliminary findings show that for every $1,000 increase in maximum jobless benefits, delinquent mortgages drop by 2 percent, and evictions fall by 10 percent among unemployed homeowners. Focusing on recent differences due to unemployment insurance extensions in the Great Recession, they find similar effects.
“Where unemployment insurance is more generous, lenders see fewer defaults and better payoffs,” Melzer added. They also seem to pass on benefits to potential borrowers, who receive more credit offers, higher credit limits, and lower interest rates when unemployment insurance is more generous. In addition to enabling the unemployed to keep up with monthly food and other expenses while seeking work, he said that unemployment insurance also seems to have an “important safety net effect for borrowers with mortgages outstanding and others seeking credit.”
During the Great Recession and ensuing housing downturn, the number of families with homes “underwater,” where the house was worth less than their mortgage, surged. Florida ranked second in the nation for underwater mortgages with close to 30 percent of mortgages waterlogged in 2013, according to analysts. Using data on Florida school children, IPR Director and education economist David Figlio and his colleagues are investigating how such negative home equity can affect student test scores.
“On the one hand, we could expect to see that the increased stress and possible housing instability associated with foreclosure could negatively affect children,” Figlio said. “On the other, negative equity could have some positive effects like forestalling a move thereby ensuring school continuity or using money that might have gone to a mortgage to pay expenses that might help children instead.”
The researchers are following more than 60,000 children from the time they moved to the state between 2003 and 2005 through 2013. They observed how their test scores changed, matching them to likely changes in their families' home equity during Florida’s subsequent housing boom-and-bust cycle, which differed dramatically across the state. Their preliminary findings reflect this dramatic swing in home prices statewide. Depending on the date when the families moved to the state and the local housing market, some parents and their children experienced deep negative equity, while others none at all. A working paper is forthcoming.
They found that women in areas with high unemployment and mortgage foreclosure rates were less likely to become pregnant than women in areas with better economic conditions. Teenage girls in areas with high unemployment rates were actually more likely to become pregnant than those in areas with lower unemployment, though overall pregnancy rates for teens fell during the recessionary years.
As part of this research, Percheski and Kimbro are exploring how local economic conditions might affect how likely it is for married, co-habiting, or single women to get pregnant. Examining fertility rates for single women and those who have children with multiple partners is particularly important because U.S. rates are on the rise, and they are also associated with increased family complexity, lower child well-being, and higher risk for poverty.
“Overall, the recession will probably not have dramatic, long-term demographic effects,” Percheski said. Most couples will likely just postpone getting married or having a baby for a few years rather than foregoing marriage or parenthood altogether.
Percheski speculates that in some of the hardest-hit communities, especially where unemployment remains persistently high, fertility and marriage rates might be less likely to rebound in the next few years. She points out that health clinics in areas that still have high rates of unemployment and mortgage foreclosures might have increased demand for family planning services, which could place an additional strain on already stretched clinics and doctors who serve the poor.
Diane Whitmore Schanzenbach is associate professor of human development and social policy and an IPR fellow. Leslie McCall is professor of sociology and of political science and an IPR fellow. Brian Melzer is assistant professor of finance and an IPR associate. David Figlio is Orrington Lunt Professor of Education and Social Policy and of Economics and IPR director. Christine Percheski is assistant professor of sociology and an IPR fellow.
Photo credits: Top image by Jeffery Turner; all others by P. Reese and L. Kossoff
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How exactly to figure out how to compose essays really? My knowledge
The capability to compose all sorts of texts really and precisely show one’s ideas is essential both for the pupil and also for the company staff member, Much less a journalist or copywriter. And also to figure out how to try this is fairly not so difficult, even though it does take time: a 1 year or 10 years week – is determined by your degree of cleverness and innovative capabilities.
What you should do if you would like compose much much much much much better and much more essays that are interesting?
1. Read a whole lot. Focus on classic fiction. Functions of acknowledged writers vary in breathtaking design and way. Which will be mentioned on your own.
2. create a whole lot. Just practice that is constant show some thing. Set your self a program: 1 article a day.
3. Decide where you can publish your essays: internet site, weblog, LiveJournal, personal community. It is essential to get promotion and comments. If a lot is had by you of grammatical mistakes or there is absolutely no connection that is logical components of the written text, there may certainly be someone who will report about this. And it should be useful, if perhaps you’re not also susceptible heart to drop every little thing following the very first remark. It is crucial to tell apart useful critique from unsubstantiated accusations. And calmly take all-fair statements. It is advisable if you realize the shortcomings and proper all of all of all of all of all of them before giving your report to your instructor.
4. Proper mistakes instantly. Write the text that is following preventing currently understood shortcomings. Many times you are going to result in the mistakes that are same but your just isn’t a explanation to despair and then leave all of all of them.
5. Copy other individuals’s some ideas in the preliminary phase. Do you realy such as the model of a certain reporter? Make an effort to make use of the exact same terms, expressions, buildings. Whenever it begins write essay for me to work-out really, look closely at another professional, and today repeat after him. It is possible to experiment and go with writers which compose in variations. With time, you shall manage to work-out your specific design.
Supply the article “rest during intercourse” a few days. I try this: We compose the initial time a draft, I edit it the second early early early early morning – from ten minutes to 2 hours, i actually do perhaps maybe maybe perhaps perhaps not open up the written text in the day that is 3rd we result in the last edits regarding the Day 4th. However it occurs that we compose in only days that are 1-2. If you should be only beginning, i suggest using pauses between writing and modifying.
Find out a spanish. “Who doesn’t understand languages that are foreign doesn’t know any thing about his very own.” (Wolfgang Goethe) I adore this declaration really much, because individuals which understand a language that is foreign understand their indigenous language far better. Needless to say, it is shown when you look at the page.
Evolve and develop. Go to workshops for work or even for your pastime. View webinars online. Pay attention to sound recordings on interesting subjects. Vacation. Talk to each person. Head to strange activities. Enjoy recreations.
This number continues on as well as on. Write within the responses which practices you myself usage and which for the after aided.
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Sherbrooke's 2002 Bicentennial
Profession: Making of Outdoor Murals
Near 143, Frontenac Street
Wide: 60 feet
High: 35 feet
Realisation: MURIRS, 2002
This mural, painted with oil on fibreglass, is the first of its kind to be created in Sherbrooke by the MURIRS organization. It was produced for Sherbrooke’s bicentennial. This work represents daily life around 1902, mixing reality and fiction. It shows a fictitious rendering of historical and imagined events, on the corner of Commercial St. and Factory St. (now Dufferin street and Frontenac street).
Overall, 23 characters and a few animals are shown in their daily activities. The mural is a tribute to business people, politicians, and community members from another era. It seems as if time stood still on this second day of June 1902 in Sherbrooke.
To the left, Frank McCrea, pulp and paper baron and Daniel McManamy, Irish usinessman talk with Richard Heneker, Superintendent of the British American Land Company. At the door, we can see M. Carlos Skinner, Clockmaker.
In front of the Bulldog, we can see Robert Davidson, police officer and fire chief. At the right, Mme Alice E. Steward, Superintendent of the Sherbrooke Hospital, witnesses the scene.
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Книгу можно купить в интернет-магазинах:
· OZON.ru 12130р. [Проверить наличие]
ISBN: 0415288509Издательство: Routledge
This excellent new book contains contributions from a number of leading experts and is the result of the UNU/WIDER project on globalization and low-income countries. The discussion focuses in on how to harness globalization for the benefit of present daymarginalized countries and enhance their meaningful participation in the globalization process. Vital reading for students and academics interested in Development Economics, this collection will also prove an invaluable tool for policy-makers.
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Some brilliant recipes are invented out of necessity. For example, legend has it that Napoleon Bonaparte's chef invented Chicken Marengo from whatever he could find in the field after a battle. Now it's a popular dish in French cuisine.
Enter the ramen po' boy. Stuart J. Chartock, its inventor, has now guaranteed himself a place in culinary history. His recipe is simple but perfect: ramen, cheese and ham.
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Americans pay a percentage of their taxes to the Queen of England via the IRS. The IRS is not an agency of the Federal Government.
It is an agency of the International Monetary Fund which is an agency of the United Nations. No law has ever been passed legalizing the charging of income tax. The 1040 tax form is the payment of a foreign tax to the King/Queen of England.
American citizens have been in financial servitude to the British Monarch since the Treaty of 1783 and the War of Dependence.
All tax payers have an Individual Master File and are held liable for a tax via a treaty between the U.S. and the U.K. and payable to the U.K. Prior to 1991, the Business Master File in 6209 was U.S.-U.K.
Tax Claims, non-refile DLN. That means that everyone is considered a business and involved in commerce.
THE VIRGINIA COMPANY IS THE USA
In 1604, the Virginia Company was formed with the purpose of establishing settlements on the coast of North America.
Its main stockholder was British King James I.
The Virginia Company owned most of the land that is now called the USA.
The Virginia Company of the British Crown had rights to 50%, yes 50%, of all gold and silver mined on its lands, plus percentages of other minerals and raw materials, and 5% of all profits from other ventures.
Virginia company exporting overseas
The lands of the British owned Virginia Company were granted to the American colonies under a Deed of Trust (lease) and therefore – they could not claim ownership of the land.
They could pass on the perpetual use of the land to their heirs or sell the perpetual use of the land, but they could NEVER own it.
The Virginia Company formed two companies. The “Virginia Company of London” and the “Virginia Company of Plymouth” operating with identical charters but covering different territories.
The Plymouth Company never fulfilled its charter and its territory became New England.
A successor company to the Plymouth Company eventually established a permanent settlement in Plymouth, Massachusetts in 1620 in what is now New England.
In 1624, the King dissolved the London Company and made Virginia a “royal colony”.
Silver & Oil ~ Get Ready Folks: Without Paper Money We’d All Be Rich.
THE BRITISH FUNDED THE WAR OF
( IN ) DEPENDENCE
In 1773, the United States ratified a contract in which loans were owed to the British Crown.
The purpose of the loans were to fund both sides of the War of Independence.
“All bills of credit omitted, monies borrowed and debts contracted by or under the authority of congress before the assembling of the US in pursuance of the present confederation, shall be deemed and considered a charge against the US for payment and satisfaction where of the US and public and public faith are hereby solemnly pledged”.
After 1776, the Virginia royal colony became the Commonwealth of Virginia, one of the original thirteen states of the United States, adopting as its official slogan “The Old Dominion”.
After the United States was formed, the entire states of West Virginia, Kentucky, Indiana and Illinois, and portions of Ohio were all later created from the territory encompassed earlier by the Colony of Virginia.
Ownership was retained by the British Crown.
Hamilton The Traitor!
HUGE SNIP - MANY Internal Links
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It isn't often we hear celebrities thanking America for her work around the world, which is why rocker Bono's open and grateful attitude is a breathe of fresh air.
Late last year, Ireland native Bono told an audience during a conference in Dublin that foreign aid isn't the answer and that commerce and capitalism are the only true ways to change the economies of struggling countries around the world and in return, improve the lives of the people living there.
“Job creators and innovators are just the key, and aid is just a bridge,” he told an audience of 200 leading technology entrepreneurs and investors at the Founders tech conference in Dublin. “We see it as startup money, investment in new countries. A humbling thing was to learn the role of commerce.”
Bono is the co-founder of ONE, an organization dedication to fighting poverty in Africa and he's thanking America for saving lives and dedicating resources to AIDs research.
"It's amazing to be able to say this — we are actually at the tipping point if we keep up the pressure. We are within reach of declaring the first AIDS-free generation. What a thought. What a thought for this community," He said. "And it's down to the activism of this generation, actors, directors, producers, musicians, but also students, doctors, nurses, priests, NASCAR drivers, soccer moms, CEOs, NGOs, politicians, people who just don't normally hang out together not just hanging out together but working together. And that's what it takes."
"Our one simple belief is that where you live should not decide whether you live. Now our leader in this campaign lost a son to the disease. His name was Nelson Mandela, the greatest activist of them all... His cleverness was to put aside tribalism and partisanship, the kind of partisanship, I think you'll agree, that has betrayed this great nation and the great American idea at the heart of it, even in the last couple of years," he continued. "It's ironic that by following an African's example, American and European AIDS activists like ONE were successful in encouraging Democrats and Republicans here in the U.S. to put aside their differences and work together on what is turning out to be the largest health intervention in the history of medicine. Thank you, America."
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High CPU usage can be characterized by slow cursor speed and applications that lag or stop responding. The workstation may also overheat as it tries to complete tasks. These are signs that you should look at your processor when diagnosing a 0xc00000e9 Windows 7 error.
It’s easy to check the bottom of a Windows laptop or desktop and determine if the problem can be fixed or if the CPU needs to be replaced.
What does CPU Time Represent?
The Central Processing Unit (CPU) or processor is at the heart of every computing device. It is responsible for processing the user’s instructions. The CPU of a device can only handle so many tasks or processes at once. If the CPU is stressed, performance starts to suffer. CPU time, or processing time, is the time the CPU spends processing instructions received from the OS or application. If the count is high, it means that the system is overloaded or busy.
Too many apps can cause high physical memory usage. However, it can also be the result of a bug in a process that would otherwise be far less resource-intensive. There can be many reasons for slow processing, and some will be more difficult than others. However, in most cases, it is easy to reduce CPU usage by pressing Control+Shift+ESC.
How can I monitor CPU usage in Windows?
To find out how much CPU your computer uses, open Windows Task Manager (Control+Shift+ESC) and click on the Performance tab. The Processes tab takes an in-depth look at the problem and lists the processes that are using the most CPU and RAM. This is important for finding ways to reduce CPU usage. You can either eliminate unnecessary processes or fix the root cause if they are not.
How can I reduce high CPU usage?
If the problem is not being attributed to a particular app, then it could be due to a bug in a less obvious process. There are many reasons why your computer may have problems. Let’s look at some of the most common and show you how to fix them.
1- WMI Provider Host Process
The WMI Provider Host is an important part of Windows that runs in the background. It usually appears under Service Host Windows Management Instrumentation. This process monitors multiple systems in a network and detects whether their CPU usage exceeds a certain percentage point. If it does, your system may be suffering from a serious bug. This is the fastest way to solve the problem. Stop the process, and then start it again. Windows Search will search for Services.MSC. Once you find Windows Management Instrumentation, click on it and then select Restart.
This should restart the service. However, if you wish, you can also restart your computer. If that fails, it may be because the WMI provider host is dealing with another process. Open Windows Event Viewer. Select Application and Service Logs, then Microsoft and finally Windows, WMI Activity and Operational. You can search for errors and track down the Client Process ID of any errors you suspect are contributing. Click on the Services tab in Task Manager. Sort the list by process ID. To identify the cause of your malfunction, you can compare your suspicious procedures with this list.
2- Too Many Background Processes
Background processes are a part of every computer. They run automatically without opening the user. As more and more applications are downloaded to the computer, these background processes start accumulating and consuming significant amounts of CPU resources. You can stop these background processes by checking them in the Startup tab and then restarting your computer. This will prevent them from starting automatically every time you turn on your computer.
3- An Antivirus or a Virus
There are many reasons for high CPU usage. Some of them can be surprising. Processing speed may be slow due to your antivirus program or virus. If you have an older OS or device, constantly scanning your hard drive for potential threats can drain your CPU power. Your antivirus might be causing your device to lag at random times. You can prevent viruses from running on your device by using your antivirus scheduling feature to make sure it scans at times when you’re unlikely to use it.
Your computer may also contain malware. This could be a background process or an attempt to spread itself through email and social media. Identifying viruses on your computer can be difficult. Even scanning your device with antivirus software may not work. Many forms of malware contain something called “antiforensics,” which prevents them from running when security software is installed on your device. You can either scan with several antivirus programs or remove the virus manually.
The most common problem that can affect computer performance is high CPU usage. However, identifying the root cause can be difficult if you don’t know where. If you continue to experience high CPU usage even when using standard processes, you may need a faster computer. You can reduce the CPU load by increasing the RAM. This allows your computer’s ability to store more application data. This can reduce the number of internal data transfers as well as new memory allocations. It can also give your CPU some much-needed rest.
Even everyday users can learn to troubleshoot common CPU problems, saving IT time and restarting production as quickly as possible.
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Vichy is an unincorporated community in southern Maries County, Missouri, United States. It is located on U.S. Route 63 about ten miles north of Rolla. The community was founded in 1880 and is named after Vichy, France. The Rolla National Airport, a former U.S. Army airfield owned and operated by the City of Rolla, with two 5500 foot asphalt runways is located nearby.
Appellate Law Lawyers In Vichy Missouri
What is appellate law?
Practicing in the Appellate Courts is for the purpose of reviewing trial court judgments to correct of errors committed by the trial court, development of the law, achieve a uniform approach across courts, and the pursuit of justice, more generally. Appellate courts are not a forum to make a new case, but instead they determine if the rulings and judgment of the court below were made correctly.
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Shedding light on Nature’s nanoscale control of solar energyJuly 30, 2012
Across billions of years of evolution, nature has retained a common light-absorbing hexameric cofactor core for carrying out the very first chemical reaction of photosynthesis, the light-induced electron transfer across approximately 3 nanometers.
This process has direct analogies to light-driven charge separation in photovoltaic devices. A team of users from the Notre Dame Radiation Laboratory and Argonne’s Chemical Sciences and Engineering Division working with the Center for Nanoscale Materials’ Nanophotonics Group have carried out experiments that shed new light on how this process occurs.
The impact of this work is that it provides a clearer, more detailed picture of the first steps in photosynthetic energy conversion, identifies a role for delocalized excited-states, and provides new experimental and data analysis approaches for studying the unusual efficiency of light harvesting and charge separation processes in natural photosystems.
Reference: L. Huang (Radiation Laboratory, Notre Dame), N. Ponomarenko (CSE, ANL), G. P. Wiederrecht (CNM), D. Tiede (CSE, ANL), Proc. Nat. Acad. Sci., 2012, 109 (13), 4851.
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Presentation on theme: "Whats language knowledge Could be anything about the target language Grammar Vocabulary the characteristic features of particular."— Presentation transcript:
Whats language knowledge Could be anything about the target language Grammar Vocabulary the characteristic features of particular text types Culture understanding of how the language works in the context
Implicit and explicit Implicit knowledge acquire and use unconsciously Pick up on the way of exposing to the language Explicit knowledge requires conscious teaching and learning Implication Dont have to teach everything
Heavy heritage Renowned for the explicit teaching of language knowledge In class, we used to teach nothing but language knowledge Much is said, but little is done to translate language knowledge into the ability to use the language as a tool Cramming and rote learning are the most often used method to teach language knowledge
How language knowledge comes into being? Language in its natural form Flow of sounds System of written symbols
Language in linguists eyes phonemes Morphemes words sentences phrases paragraphs discourse Relationship Below included in above
Progressive process Acquaintance acquisition approximation accuracy
Effective way of obtaining knowledge scaffold students learning of specific language forms by setting well-constructed communicative tasks that naturally lead them to notice and reproduce those forms so that they gain implicit knowledge of them make this knowledge explicit, for example by discussing the language forms incidentally
Meaning-based v.s. form-based Research has shown that language learners benefit when their attention is drawn to the forms of words, grammatical structures, and texts incidentally, in the context of real messages with meaningful content. Teaching grammatical rules explicitly and expecting students to memorize them is less effective. An important part of a language teachers repertoire is knowing how to teach language forms in meaningful and effective ways.
Meaning, form and use Meaning---sugar coat Form---the medicine Use---the directions
A Wise Old Owl by Edward Hersey Richards A wise old owl sat on an oak. The more he saw the less he spoke; The less he spoke the more he heard. Why arent we like that wise old bird? Restrained teacher talk
Keep the explanations brief A simple comment that the past tense refers to events in the past serves as an adequate explanation. The same holds true of a few comments on the past perfect, or any other structure. A visual diagram and several examples also further highlight the target language.
Limit the explanation to the task/lesson at hand There may be several exceptions to the rule. There may be times when the language isn't used for some situation or with some medium. Yet this is all extraneous information. The teacher wants to provide just enough explanation for the students to practice the language correctly and purposefully.
Consider devoting several lessons to a specific grammar or language point This allows the teacher to address and practice the rules and exceptions, yet not overwhelm the class with too much information. The teacher can also practice different skills/mediums, yet return to the same language point.
Address grammar and vocabulary again and again. The teacher should provide several opportunities to acquire the target language during a course of study. Just because students have studied the target material once doesn't mean they can use it well. By revisiting the target structures, then students who grasped the form have a second chance to grasp the meaning and use of the target structure. Students who grasped the meaning have a second chance for the form and use.
Formulaic expressions expressions that can be used meaningfully in a consistent form in a specific context (without reference to how it might be adapted for other uses )
Vocabulary Where vocabulary is introduced and practised in communicative contexts (rather than in lists), students are likely to see the relevance of learning words and phrases and to be sufficiently interested and motivated to remember them From receptive to productive
A effective tool to help remember words Mind Maps!
Word or Phrase Related Category Related word
Mind Maps! FastFast Little preparation-timeLittle preparation-time Pictures as promptsPictures as prompts Different colorsDifferent colors Can be used for any topicCan be used for any topic Pre-teach vocabularyPre-teach vocabulary Features:
Is it easier to remember words in mind maps compared to lists? or
invite jeans kilometer match shower tennis Theater Thirsty woman active alive bicycle boat bread build call different foot Word Lists vs. Mind Maps Memorize these words in 60 seconds NO WRITING!!!
Write as many words as you can remember!
Look at the mind map for 60 seconds!
Music Sounds softloud Types Instruments People rock classical Singer guitar drums Guitarist pop piano Pianist sad happy
Write as many words as you can remember… use a mind map!
Historically, grammar has been considered to be (Hinkel & Fotos 2002): -nouns -verbs -participles -articles -pronouns -prepositions -adverbs -conjunctions
The advent of other approaches: -Direct approaches (audio-lingualism) -Functional approaches -Communicative approaches
The Audiolingual Method The audiolingual method focuses on the comprehension of language at a largely mechanical level (Davidson, 1978). Examples of mechanically structured activities might include repetition or substitution. The teacher is in control of the lesson, and students can often successfully participate without any understanding of meaning (Davidson, 1978).
Functional Approaches These are usually based on situational language needs (Hinkel & Fotos, 2002). According to Skehan, these activities often follow a presentation, practice, and production protocol (cited in Hinkel & Fotos, 2002).
Communicative/Humanistic Approaches These methods mimic a natural acquisition of language, for example, how a child acquires L1 (Hinkel & Fotos, 2002). Language is acquired using meaningful input, with no formal grammatical instruction. It is assumed that ELLs will naturally acquire the forms of language when this approach is used (Hinkel & Fotos, 2002).
Myth: Grammar structures are meaningless forms (Larsen-Freeman, 1995) - Learning a structure in grammar, is not complete unless its function is explored at the same time (Wagner-Gough, 1975). - There are 3 dimensions to grammar instruction: form, meaning and function/use (Larsen-Freeman, 1995). - Grammar instruction should include the answers to when and why to use any given structure (Larsen-Freeman, 1995).
Myth: Grammar acquisition consists of arbitrary rules (Larsen-Freeman, 1995) -Interlanguages (ILs) appear to follow rules, and are systematic (Larsen-Freeman, 1995). This does not mean that an ELL would be using a grammatical structure as a NS would from first exposure, but that they are still moving toward its proper use while forming rules in his/her IL. -Though systematic, this development through an IL may not be linear (Larsen- Freeman, 1995).
Myth: Grammar structures are learned one at a time (Larsen-Freeman, 1995) -The acquisition of some structures may depend on the acquisition of others. A simple accumulation of structures, one at time, can lead to a phenomenon known as backsliding. When backsliding occurs, it is because certain elements become omitted in order to make room for new elements (Larsen-Freeman, 1995).
Myth: Grammar is acquired naturally, and doesnt have to be taught (Larsen- Freeman, 1995) - In French immersion programs, where the focus is on meaning alone, students have demonstrated a less than expected understanding of grammar in the language (Harley & Swain, 1984). - Students may develop the ability to convey meaning, without developing proper grammar. Selective form-focused instruction may therefore be necessary to ensure that as language develops, so does grammar (Larsen-Freeman, 1995).
Lightbrown and Spada (1990)research (cited in Larsen-Freeman, 1995): - This study looked at 4 (primarily communicative) French immersion classes, each of which incorporated a varying level of form-based instruction in grammar. -Their results demonstrated that the class that never focused on grammatical form performed the worst according to the assessment used. - Part of the reason for this, according to Larsen- Freeman (1995), is that focusing student attention may facilitate learning.
Myth: Error correction and negative evidence might be unnecessary when instructing grammar (Larsen-Freeman, 1995) -If errors are not corrected, then overgeneralizations in language tend to occur (Larsen-Freeman, 1995). -Negative evidence might be part of the input that ELLs need, though they may not have needed it to the same extent for their L1 (Larsen-Freeman, 1995).
Myth: All grammatical structures are learned in the same way (Larsen-Freeman, 1995) Any claim to the effect that all acquisition is the product of habit formation or of rule formation, or today, of setting/resetting parameters or the strengthening of connections in complex neural networks, is an obvious oversimplification of a complex process (Larsen-Freeman, 1995, p. 141).
3 options in language teaching: Focus on Forms Focus on meaning Focus on form
Focus on Forms: Parts of the language are taught separately and step by step so that the acquisition is a process of gradual accumulation of parts until the whole structure of language has been built up…At any one time the learner is being exposed to a deliberate limited sample of language (Wilkins, 1976, p. 2).
Focus on Meaning: The essential claim is that people of all ages learn language best, inside or outside the classroom, not by treating the languages as the object of study, but by experiencing them as a medium of communication… language is organized in terms of the purpose for which people are learning language and the kinds of language performance that are necessary to meet those purposes (Wilkins, 1976, p. 13).
Focus on Form: Overtly draws students attention to linguistic elements as they arise incidentally in lessons whose overriding focus is on meaning or communication (Long, 1991, pp ). Often consists of an occasional shift of attention to linguistic code features– by the teacher and/or one or more of the students– triggered by perceived problems with comprehension or production (Long & Robinson, 1999, p. 23).
Advantage of Focus on Form: The learners attention is drawn precisely to a linguistic feature as necessitated by a communicative demand (Doughty & Williams, 1999, p. 3).
Arguments against Grammar Instruction: The study of grammar promotes knowledge about language not how to use the language (Krashen, 1983, p. 10). We acquire our first language without any explicit knowledge of grammar (Krashen, 1983, p. 10). The natural order (Krashen, 1983, pp ) in which languages are learned precludes the influence of instruction. If communicative competence is the goal, then classroom time is better spent engaging in language use (Krashen, 1983, p. 37).
Arguments for Grammar Instruction : Without explicit instruction learners interlanguage often fossilizes. Grammar instruction may act as an advanced organizer helping learners to notice features of language when they are ready. Learning finite rules can help to simplify an otherwise daunting and complex task by organizing it into neat categories. Older students expectation about language learning often includes grammar instruction. Learning grammar structures allows for more creative applications of language. (Lightbown & Spada, 1990, pp )
Teaching Grammar: Teachers need to consider how to present grammar to their students (approach), what options for dealing with the grammar should be used, and which area they will focus on during practice (accuracy, fluency, or restructuring).
Approaches Deductive– teaching through rules (the rule is provided followed by the provision of examples in which the rule is applied). Inductive– teaching through examples (students are provided with several examples from which a rule is inferred).
Sources of inductive instruction: Realia / Actions Worksheets (can often be structured to inductively lead students to a grammar rule) Authentic texts (after listening to a dialogue or reading a text, students can answer questions to highlight certain grammatical structures– these may then be used to derive rules) Dialogues Recorded Conversations
Options: Teaching through practice: Drills: activities that are structured to allow only one correct answer Exercises: Open-ended grammar activities Practice leads to the creation of a continuum ranging from text manipulation activities to text creation activities.
Practice: Text manipulation activities: Provide students with sentences that they will be required to operate on in some limited manner such as: fill-in-the blank, make a choice from items provided, substitute another item, or transform into another pattern.
Practice: Text creation activities: Require learners to produce language creatively using the target structure (these activities are not truly communicative because the students are aware that the purpose of the activity is to practice a specific structure).
Communicative grammar tasks: Provide students with genuine opportunities to communicate using language that is known. These tasks differ from text creation activities in that the students are not restricted in the language that is used. As a result, because students are not focused on the use of a particular structure, tasks must be designed to ensure that the desired structure is utilized. Refer to Penny Urs Grammar Practice Activities, 1988.(Lightbown & Spada, 1993)
Integrative Grammar Teaching Combines a form-based with a meaning-based focus. form focused instruction and corrective feedback provided within the context of communicative interaction can contribute positively to a second language development in both the short and long term (Lightbown & Spada, 1993, p. 205). Students should be able to learn explicit grammar rules as well as have a chance to practice them in communication in the authentic or simulated tasks (Musumeci, 1997).
PPP Presentation / Practice/ Production based on the Grammar-Translation Method in which grammar explanations are followed by exercises. follows the premise that knowledge becomes skill through successive practice and that language is learned in small chunks leading to the whole. views accuracy as a precursor to fluency.
PPP- Stage 1 In the first stage of the sequence the teacher introduces the language and forms to be studied.
PPP- Stage 2 In the second stage students practice using the language and grammar introduced by the teacher. This stage is often characterized by decontextualized drills. The focus of this stage is the accurate use of language.
PPP- Stage 3 After students have demonstrated that they can accurately use the language and forms introduced, fluency is developed by providing opportunities for students to use what they have learned in a less controlled environment.
Criticism of PPP: SLA research demonstrates that practice does not lead to perfection (Lightbown, 1985). Language learning does not occur in a linear fashion influenced directly by the instruction that takes place (Ellis 1993; Skehan, 1996). Relies heavily on the use of decontextualized and meaningless drills (Wong & Van Pattten, 2003).
Task Based Language Teaching Accuracy and fluency are addressed in TBLT with a linguistic focus supporting the task or emerging out of difficulties experienced during the task. This maintains the focus on communication rather than learning particular forms and promotes the relevancy of grammatical instruction.
Willis (1996) Model Pre-Task: lexicon is introduced and learners are engaged in brief activities to activate their schemata about a particular topic or to equip them to participate in the main task. Task: learners are actively engaged in completing a communicative task. Language Focus: learners errors are highlighted and specific activities are utilized to allow them to practice using the correct language forms.
Accuracy Addressed Through Focused Tasks Focused tasks are tasks that are likely to require the use of a particular form. For example, writing a recipe will require the use of the imperative and decorating a room will require the use of prepositions.
Willis TBLT Framework Willis (1996) advocated addressing accuracy through the structure of lessons: a) Pre-task b) Task c) Post-task (language focus)
Pre-task Phase In this phase the teacher will: 1)Introduce and define the topic 2)Use activities to help students recall or learn vocabulary and phrases 3)Provide examples of how the task may be completed 4)Provide instructions for completing the task
Task Phase During this stage the students complete the central task of the cycle individually (in pairs or groups). While the students work, the teacher ensures students understand the task and are being productive. The teacher monitors time closely and observes how groups are functioning. This information may be relayed to students to promote effective group functioning or may be used in formulating future groups.
Language focus phase In this phase students move from a focus on meaning to a focus on form. The purpose of this phase is to develop accuracy by directing students attention to particular language forms and usage.
Tasks to Promote Negotiation Negotiation contributes to language acquisition by making input more comprehensible (Long, 1985) and by providing opportunities to attend to form (Pica, 1994).
Types of Tasks – Willis (1996) 1)Listing – brainstorming, fact-finding 2)Ordering and Sorting – sequencing, ranking, categorizing, classifying 3)Comparing – matching, finding differences and similarities 4)Problem Solving 5)Sharing Personal Experiences 6)Creative Tasks
Types of Tasks – Pica, Kanagy, Falodun (1993) 1)Jigsaw – learners combine different pieces of information to create a whole 2)Information-Gap – learners have different information. They negotiate to find the other individuals information 3)Problem-Solving – students must find a solution for a problem (typically there is one resolution) 4)Decision-Making – students solve an open-ended problem by discussing multiple options and choosing the best 5)Opinion Exchange – learners exchange ideas without needing to come to a consensus
Some benefits of TBLT Current educational research outlines that learners engage in the learning process using a variety of styles and intelligences. TBLT provides an inductive approach to instruction and addresses different learning styles than PPP. TBLT encourages more meaningful learning experiences that are relevant to students.
Some benefits of TBLT (Willis, 1996) PPP is a form of the banking model of education whereas TBLT is a student- centered approach that provides a voice to students (content and language usage). Principles of democracy are more reflective of a TBLT classroom.
Comparison PPP Textbook language Official content valuable Views students as unknowing Learning content not problematic Power difference inherent TBLT Communicative language Process valuable Students are valuable contributors Learning opportunities Students are given a voice
Social Rationale TBLT empowers learners by giving them agency and recognizing the value of their language (non-standard forms of English).
A sample lesson--- Party time Work in pairs or small groups and discuss the questions below. Today's article is about a man who spent $17.5 million on a party. What kind of party do you think it was? What do you think he bought for the party? The man in today's article is Britain's second richest man and has about $6.5 billion. What kind of car do you think he drives? What kind of watch do you think he wears? Now share your ideas with your classmates.
Matching use a dictionary, or through peer cooperation fortune concert luxury liner generosity
Prediction According to the information we get from the previous activities and the four words we discussed just now, what do you think today's article is about? Tell your partner.
Read for gist(skimming) Find the answers to the following questions in the article as quickly as you can. Do NOT use your dictionary. What did Hans Rausing spend $17.5 million on? What kind of car does Rausing drive? What kind of watch does Rausing wear? 600 guests on a luxury liner for a week and exclusive entertainment including a concert by Elton John. A modest Morris Minor car. A cheap Timex watch.
Scanning---Vocabulary Find words in today's article that match the meanings below. the packages that are used to contain food (Paragraph 2) a person who receives money or goods when someone dies (Paragraph 2) something happened or came before (Paragraph 3) not expensive (Paragraph 3) food packaging heir previously cheap / modest
Read for detail Read the following statements. Write T if you think a statement is true or F if you think it is false, according to the article. Hans Rausing is the richest man in Britain. Hans Rausing is usually very careful with his money. Hans Rausing works for his brother. Hans Rausing is 76 years old. Hans Rausing had 700 guests at his party. Elton John gave a concert at his party. Hans Rausing had a party because it was his birthday. F T F F T T F
Language focus "Hans Rausing spent $17.5 million on a party for 600 guests on a luxury liner..." spent on who How much money what
Decoding Gabrielle's parents spent $10,000 on her wedding. What was the money spent on? Her wedding Who spent the money? Gabrielle's parents How much was spent? $10,000
Language focus "Rausing sold his stake in Sweden-based Tetra-Pak to his brother..." soldto Who What
Decoding Shay sold his toys to his brother. What was sold? Toys Who sold them? Shay Who bought them? Shay's brother
Exercises Christine spent $20 on a new Elton John CD. What was the money spent on? Who spent the money? How much money was spent? a new Elton John CD Christine $20
Exercises 1. Mark spent $50,000 on a new car. What was the money spent on? Who spent the money? How much money did he spend? a new car Mark $50,000
Exercises Karen sold her car to Pete. What was sold? Who sold it? Who bought it? her car Karen Pete
Exercises Douglas sold his television to his friends Kate and Pete. What was sold? Who sold it? Who bought it? television Douglas Kate and Pete
Encoding Look at the prompts below and write sentences on a sheet of paper using the two patterns Ron / desk / Troy Bob / $3,000 / painting Harry / television / Andrea Joan / $200 / tennis racket
Post-reading activities Crossword A writing task Go to the internet to find more about old age pension in UK and be ready to report your findings to the class next time
Work in pairs on the crossword puzzle Clues Across 2. when somebody spends more money than is necessary 3. great comfort in beautiful and expensive surroundings 7. things that give people pleasure such as music, dance, and theater 8. a musical performance 9. a large ship Clues Down 1. when somebody gives others gifts, time, or kindness freely 4. a very large amount of money 5. the different types of shares and investments an investor has 6. somebody who inherits something from his or her family
Writing task You are having a party soon. Write a party invitation that you can send to your friends. You can spend as much as you like! In your party invitation be sure to include the following information: When the party is. Where the party is. The kind of entertainment that will be at the party. You can include more information too. Use your imagination and have fun!
Prompts for reflection How is it different from a routine reading class in our classroom, and the pros and cons of each? Is it practical in my own class? How vocabulary and language points were coped with in the class? Can this way of teaching ensure students good performance in the TEST?
Teacher v.s. student
Confidence in students Have the God-given potential to learn a foreign language well With your support But not your swapping your role with your students DIY advocated vocab. Dictionaries Gram. induction
Learn by doing There is really only one way to learn how to do something and that is to do it. If you want to learn to throw a football, drive a car, build a mousetrap, design a building, cook a stir-fry, or be a management consultant, you must have a go at doing it. Throughout history, youths have been apprenticed to masters in order to learn a trade. We understand that learning a skill means eventually trying your hand at the skill. When there is no real harm in simply trying we allow novices to "give it a shot." Parents usually teach children in this way. They don't give a series of lectures to their children to prepare them to walk, talk, climb, run, play a game, or learn how to behave. They just let their children do these things. We hand a child a ball to teach him to throw. If he throws poorly, he simply tries again. Parents tolerate sitting in the passenger seat while their teenager tries out the driver's seat for the first time. It's nerve-wracking, but parents put up with it, because they know there's no better way.
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Exhibit on Dr. Hilleman and vaccines opens at Carter County Museum
May 28, 2021
The Carter County Museum is excited to announce the debut of "Shots Felt 'Round the World: Maurice Hilleman and the Montana Origins of the Fight Against Pandemics" exhibition in the Central Schoolhouse Gallery on Main Street.
Considered by many to be the father of modern vaccines, Dr. Maurice Hilleman made it his life's mission to eradicate childhood diseases. During his career, he created over 40 vaccines, including eight of the twelve commonly given to children today. He is credited with saving more than a billion lives around the globe. From his birth in Miles City to his time studying...
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1200 Oakwood Street, Ypsilanti, MI 48197
Hate crimes and bias incidents are very serious crimes and are not tolerated by Eastern Michigan University or the Eastern Michigan University Police Department.
The EMU Police Department is committed to unbiased policing and our promise to you is that you will be treated with dignity, respect, and confidentiality at all times.
If you are a victim of, or a witness to a hate-motivated incident call the EMU Police Department at 734.487.1222, if the crime is occurring dial 911 from a land-line, call 734.487.1222 from your cell phone or locate an emergency blue-light phone on campus; visit the Police Station at 1200 Oakwood St., located near the Market Place; or call the EMU Police Department anonymous tip line at 734.487.4847.
A hate crime or bias crime is a criminal offense committed against a person based on their race, religion, ethnicity/national origin, sexual orientation, or gender.
A bias incident or hate incident involves behaviors, though motivated by bias against a victim’s race, religion, ethnicity/national origin, sexual orientation, gender, age, or disability, are not criminal offenses. Hateful speech or other disrespectful/discriminatory behavior may be motivated by bias, but are not illegal. They become crimes only when they directly incite perpetrators to commit violence against persons or property, or if they place a potential victim in reasonable fear of injury, or intimidate or harass a person with specific intent motivated solely by a person’s race, religion, ethnicity/national origin, sexual orientation, or gender.
Michigan has an Ethnic Intimidation law making it a crime for a person to maliciously, and with specific intent to intimidate or harass another person because of that person’s race, color, religion, gender, or national origin (Michigan Compiled Law 750.147b). Michigan law does not currently have a statute against hate crimes based on a victim’s sexual orientation. For example, a person who assaults another person based upon a bias against their sexual orientation would be charged with assault and battery, but not ethnic intimidation or a hate crime. However, it will be recorded and reported as a bias incident to the State of Michigan, FBI, and reported as a Clery Act crime.
Federal law criminalizes willfully causing bodily injury (or attempting to do so with fire, a firearm, or other dangerous weapon) when: (1) the crime was committed because of the actual or perceived race, color, religion, national origin, of any person, or; (2) the crime was committed because of the actual or perceived religion, national origin, gender, sexual orientation, gender identity, or disability of any person, and the crime affected interstate or foreign commerce, or occurred on federal property (Matthew Shepard/James Byrd, Jr., Hate Crimes Prevention Act of 2009).
Center for Multicultural Affairs, 358 Student Center, 734.487.2377
Lesbian, Gay, Bisexual, and Transgender Resource Center, 354 Student Center, 734.487.4149
Women’s Resource Center, 356 Student Center, 734.487.4282
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Here we go...
Have you ever bin told that water conducts electricity? Problem with most people is that they think it does.
And who is stupid enough to fill their water-cooled case water tank with water out of their house or apartment? This is the problem with you people!
Pure water does not conduct electricity! H2O! What does is salt (chlorine) that is inside our water and other little particles like iron and other minerals.
Oh yes, and always use distilled water in your liquid cooled case!
Disclaimer: I’m not responsible for any damage or possible death caused to you, your equipment or someone else from reading this thread and experimenting therefore.
Also this does not mean that you can fill your tub with distilled water and make toast while in the tub!
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More than just a book about bedwetting, Dr. Bennett’s comprehensive guide is written in a child-friendly, conversational tone and includes activities for children, practical tips and Q&A sections for parents, and a detailed program for overcoming bedwetting. Topics covered include waking-up practice, bedwetting alarms, and handling sleepovers. Humorous cartoon characters and simple activities keep school-aged children engaged, and real-life examples of children with the same problem show young readers that bedwetting is a common problem that they can overcome with a little bit of time and effort. Intended for school aged children and their parents.
"Every year, 15% of children who wet the bed become dry without any intervention. This fact has led many doctors to simply reassure patients that the condition is not serious and that it will go away on its own. The problem with this approach is that bedwetting can affect a child's self-esteem. Therefore, it's short-sighted to ask a child to wait years to become dry if treatment can expedite the process."
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Stem Cell Bank
The Northway Stem Cell Bank has been established to store stem cells from babies’ umbilical cord. You can store the stem cells collected from your newborn baby’s umbilical cord only immediately after the child is born. It contains billions of powerful cells that can be used to treat different diseases in your child or any other family member. You cannot protect your children from certain types of disease, but you can take care of this extremely valuable source of treatment.
For more information visit www.kamieniniubank.lt
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Why Detox ?
by Holly E. Mullin
"Why do we need to Detox? Aren't our bodies designed to do this process naturally?"
This is probably the question I hear far above and beyond any other. Why detox? When our bodies are designed to rid itself of waste products, what is the purpose of cleansing?
Our bodies were designed many 1000's of years ago. When 'toxins', as we know them today, didn't even exist.
These days our lifestyles are full of chemical additives and preservatives which, in all honesty, our bodies do not recognise and do not know how to process.
There are primarily two different types of toxins: Exogenous Toxins, which come from outside the body and Endogenous Toxins, which are produced inside the body.
The first are refined chemicals which are used, generally, to prolong the shelf-life of many of the products we use today.
The second are by-products from different internal body processes which give off substances such as: yeasts, fungus, bacteria, parasites, lactic acids, uric acids, fermentation and lymph.
The bodies' incredible processes of elimination are indeed designed to rid the host of these "naturally occurring" toxic waste materials.
However, if we look at the list of exogens we ingest on a daily basis, it becomes clear "why we need to detox".
Exogenous Toxins come from a number of different sources:
- Air: pollution
- Water: drink/bathe (tap and bottle: chlorine, heavy metals, leaching plastics etc)
- Food: fast/refined foods, additives/preservatives, herbicides/pesticides, sugar, dairy, meat
- Drink: caffeine, alcohol, soda-pop, high sugar/sugar free drinks
- Toiletries: toothpaste, shampoo, soap, deodorant, cleansers, make-up etc.
- Cleaning Products: washing-up liquid, washing powder, bleach, oven cleaner etc.
- Medication/Drugs: both legal and illegal
- Technology: computers, mobile phones, wireless etc.
- Stress & Tension: Negative emotions/thoughts, bad posture, over thinking, over working etc.
- Poor eating habits: eating on the run, comfort eating, lack of chewing etc.
The list can go on and it's really quite alarming when
we look at it! All of these substances are things in which most of us use on a daily basis. There is no getting away from it; we are full of toxins coming from outside sources, many of which are derived from the same original source: oil.
Parabens and petro-based chemicals come in all sorts of shapes and sizes, names, descriptions and numbers, but the general outcome is the same: cancer. These carcinogens are tricky little beggars. Not always obvious to the naked eye, one really needs to look at all the ingredients on the packaging in order to know exactly what you are putting IN or ON your body or environment. A general rule of thumb should be: if you can't pronounce it, DON'T eat it!
Our bodies are not designed to flush out this level of toxicity. It IS toxic overload. This is why we must come to the aid of our amazing organism and help to allow this natural creature to let go.
All is not lost. There are many, many ways in which we can help our beautiful selves to be radiant again and glow with an iridescent and divine light.
Detoxification is the key and here are a few examples:
- Rest and Recuperate at a Detox Retreat
- Daily Yoga (even 15 mins)
- Daily Meditation (even 5 mins)
- Daily Breathing Exercises
- Holistic Spa Treatments
- Go Organic!
- Use Eco-friendly products
- Drink purified water
- Weightloss spa retreat
- Etc. etc. etc.
The list can go on and on. Thankfully there are so many ways in which we can help ourselves to be happy and healthy. YOU are the only one who can give yourself the gift of health and happiness. No one else can do that for you. This is the way and NOW is the time. Give yourself the gift of longevity and love yourself to LIFE!
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Early Teachings of Muhammad
In this essay I'm going to talk about the early teachings of Muhammad and expansion of it into Islam and why it had such a big success. I'm also going to talk about achievements and accomplishments
by the Muslims in science, mathematics, astronomy and philosophy.
Muhammad took great interest in religion and often spent time alone in prayer and meditation. At about the age 40 Muhammad's life was changed overnight when a voice called to him while he meditated in a cave outside of Mecca. According to him belief, the voice was that of the angel Gabriel. Who told Muhammad that he was a messeng…
E-pasta adrese, uz kuru nosūtīt darba saiti:
Saite uz darbu:
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Salt from the Dead Sea has long been famed for its many healing and therapeutic properties on the human skin. Whereas other sea salts only makes up a little percentage of the total salt in the body, salt from the Dead Sea consists of almost 80% salt. This makes it very ideal for use on the skin as a natural cleanser, moisturizer and exfoliator. Apart from these properties, salt from the Dead Sea also has a number of benefits to the users that make it so popular today. These include the fact that there are no side effects associated with its use and the natural elements found in it have a tremendous healing effect on both the body and the skin as well. In fact, many who use these types of salt on a regular basis to claim that they feel much better and more energized than they ever did before.
Apart from this fact, the regularity with which you need to apply the Dead Sea salt on your skin will also be a deciding factor when it comes to its effectiveness. As such, it is important that you know how to go about applying it on your skin regularly and properly in order to get maximum benefits from it. The first thing that you need to keep in mind is that you must never apply the salt directly onto your skin since doing so can lead to a burning sensation and can also cause severe dryness. Instead, you should wash the area with warm water or a mild soap and then pat it dry. You will then need to rub the salt onto your hair, your skin as well as your nails until it covers every part of your body.
Apart from these, magnesium and potassium are two other minerals that you need to make sure you have an adequate supply of while using the salt from the Dead Sea as a moisturizer. These two minerals are known to help in the production of collagen that keeps your skin looking youthful. At the same time, they are also known to help reduce wrinkles in your skin that otherwise tend to get worse as you grow older. This is because they make your skin cells healthier.
Calcium as well as phosphorus are two other essential minerals that are found in Dead Sea salt. It is these minerals that are responsible for increasing the thickness and elasticity of your skin as well as making your hair and nails grow faster. In fact, research has shown that the magnesium content in the sea is up to 29 percent more than what you find in ordinary table salt. Another mineral that is commonly found in Dead Sea salt is sodium chloride. This chemical compound is commonly known as salt-clovate.
The mineral content of the Dead Sea can be traced back to more than a million years ago. It has been proven that this mineral content had a very significant impact on human evolution. For instance, about seven hundred thousand years ago, early man managed to survive thanks to the sea's salty water. Today, this water remains the saltiest body of water on earth. This fact proves that the effects of the mineralization process took place over a million years ago.
Scientists believe that the reason why early man survived is due to the fact that he was able to obtain enough minerals through eating fish. In addition to this, his diet consisted mainly of plant food that has a high mineral content. In fact, his diet even contained enough salt to enable him to survive for about six months without any food apart from what he would get from fish. In fact, the saltiest body of water on earth is found in the Dead Sea. As you might have guessed by now, a massive amount of dead sea salt is used in the manufacturing of cosmetics, shampoos and soaps as well as in several other products.
One thing that you must know about Dead Sea salts, as well as all mineral salts, is that not all salts are equal. There are two kinds salt table salt and marine table salt. Salt table salts are much cheaper than marine grade salts. The reason for this is that these salts consist of more minerals that are good for your health than salt created for consumption by people.
Salts found in the Dead Sea contain potassium, magnesium, bromine as well as iodine. These minerals are extremely beneficial for your health. Many people even believe that they can cure certain illnesses, including arthritis pain. There are also reports of cures for various mental conditions such as depression and schizophrenia. So it seems that salt from the dead sea has much to offer for those who are seeking a unique type of healing treatment.
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The Catholic Education Office Melbourne (CEOM)'s Secondary Services Unit provides educational support and leadership for secondary schools and their communities, parish priests and canonical administrators. The Unit works in collaboration, partnership and subsidiarity with schools. Strategic advice is a key component of secondary support to parish priests, principals, teachers and parents.
Vocational Education and Training in Schools (VETiS) and the Victorian Certificate of Applied Learning (VCAL) delivery in Victorian Catholic schools is characterised by:
In 2013, 55 students with accompanying teachers attended World Youth Day (WYD) in Rio de Janeiro, Brazil. The whole group appreciated being part of a celebration of the Faith with 3.7 million people from around the world and were delighted to be in the presence of Pope Francis, whose ability to connect with all members of the Church was a highlight of the celebrations.
Catholic students from the Archdiocese of Melbourne celebrate World Youth Day in Rio de Janeiro
The Masters in Education Policy (International) at the University of Melbourne focuses on Post Compulsory courses for schools. Eight secondary teachers were sponsored in 2013.
The 2013 Visual Arts Exhibition was held at the Catholic Leadership Centre for the first time. The new venue proved to be an excellent forum as 79 schools, both primary and secondary, were represented in the more than 300 works of art that were exhibited. More than 600 visitors attended the exhibition in the week it was open to the public.
Daniel ButtacavoliCurriculum CoordinatorEmmanuel College, Point Cook
The work of the teachers at Emmanuel College is driven by the College motto, taken from John’s Gospel, to live ‘life to the full’. We use it to guide us in our mission to develop our students as a whole individual – academically, socially and spiritually. We are continuously challenged to create and deliver learning opportunities that connect students to their experiences of the world.
To achieve this goal in 2013, the College began transforming its junior school curriculum. We did this through a staged roll-out of Project Based Learning (PBL) as the key mode of teaching and learning across Years 7, 8 and 9. Using PBL, we can challenge our students with real world issues and problems that really engage them because the topic matter is relevant and meaningful to their lives.
I represented the College at PBL conferences in New Orleans, Detroit and Dallas to learn more about PBL best practice and innovation – and observed how other schools in Sydney, California and Texas were delivering the program.
These opportunities provided fantastic learning experiences that I could share with the College staff to benefit our learning and teaching approaches, and at a personal level I was very excited about the potential for PBL to benefit the students in my classroom.
Login to CEVN
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How to Open a Company For a Furniture Store in the USA for USA Resident or Non Residents!
Knowing how to open and register a furniture company is essential for both a furniture designer and furniture manufacturer. If you have a skill to attract customers and able to tailor their expectations, you must know the basic rules of setting up a furniture business. Being an expert furniture manufacturer or designer, you need to know the art of managing a company and the initial legal requirements for registering the furniture business.
Write a business plan
A business plan is a skill that every entrepreneur should learn. Not only for just an activity but to give a shape to your ideas and strategies, a road map to success. You need to follow these points for a solid start of furniture company:
Define your market strategies
- Market strategies include your business analysis.
- What is trending in furniture market?
- How the famous brands induce the customers?
- What skills they infuse to bring the positive results?
Organize and manage your business
Organizing your business helps you to improve your products and services standards that indirectly helps you in building your consumer report.
Develop financial projections
Set your cash flow. It means your whole business revolves around what is in your hand. Set a saving too to meet sudden challenges and daily expenses.
Write a company description
Explain the nature of your furniture- It should describe the following points:
- How you manufactured it?
- How your products are different from the other brands in the market?
- Who is your target customer?
Research what other furniture manufacturers are producing and how you will fill the needs of the market. A market analysis gives you an overview of:
- Research what your competitors don’t offer
- Is there any gap in the furniture market?
- Note down the average prices of various products
Define your proposed business structure
Get cover of tax ramifications through multiple business structures as:
- S Corporation
- Limited Liability Company (LLC)
- Sole Proprietorship
- Limited Partnership (LP)
- Limited Liability Partnership (LLP)
- Limited Liability Limited Partnership (LLLP)
Highlight the product line
Describe the type of furniture you manufacture/provide. Explain the product material and how it will benefit your target customers.
Explain your marketing strategies
Plan to advertise your furniture business. it includes:
- Social media marketing
- Print-media Marketing
Find your Niche
Specify the kind of furniture you are offering or manufacturing? You can choose from the following list:
- Office furniture
- Home furnishing
Type of material you use in the furniture
Decide your Audience
- Residential customers
- Commercial customers
- Also, think either you are going to contact local customers or deal with a broader market.
Developing a Business name, Slogan and Logo
Business name, slogan, and logo differentiate you from the other brands. This is what make you visible in the furniture industry.
Choose a Location
Opening a furniture company needs a physical appearance where you set custom cabinets. For the purpose, you need a place easily accessible and can accommodate fair visitors.
Create an online presence
Ensure your online presence even you don’t sell the products online. Consider following elements in developing a furniture website:
- A professional look
- Update the website including latest offers and products
- Add blog page
- Add true high-resolution photographs
Setting up a furniture company requires a business license that allows you to operate your company. It also qualifies that you are a professional carpenter.
Conditional permits are given to the people running a business in the location not allowed for such activities. In such case, you need to get a conditional-use permit from the city planning commission.
Seller’s permit can be obtained from state agencies building with an intention of selling at retail or wholesale requires state sales tax identification which is known as seller’s permit too.
Legal needs to set up a furniture company
- Decide the name to register your furniture company
- File business name registration documents in your state or county.
- Get a federal tax identification number that can be obtained from the IRS to hire employees, opening bank account and filing taxes.
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Chancellor Gordon Brown is facing an increasingly difficult task in paying for the cost of the war on international terrorism without increasing taxes or borrowing.
This week he pledged not to increase income tax or public sector borrowing.
But financial experts and senior MPs believe he may have no choice.
Treasury officials now admit in private that following the September 11 atrocities in America, the British economy will grow at only 1.5% this year compared to the chancellor’s prediction of 2.25%.
David Hinchliffe, chairman of the health select committee, and his counterparts on the Treasury and education committees, Barry Sheerman and John McFall, have all warned tax rises may be unavoidable.
But Brown has stood firm, saying: ‘I will rule out a rise in the basic or top rate of income tax. We must pay the bills necessary. There is no question of me borrowing more now.’
He promised financial discipline and that he would go head with his public spending plans.
Brown and his chief Treasury secretary Andrew Smith have a number of options. Initially they can use money in Ministry of Defence reserves – boosted by an #150m underspend in the last financial year.
The next option is #2bn plus in the ‘contingency reserve fund’ although Smith admitted this had been hit by the foot-and-mouth epidemic. Money could also be moved from year to year of the MoD’s spending programme.
Cash can be moved from other departments to help the MoD, initially from underspend, but cutting services is probably inevitable.
It is thought that three months of military action in Kosovo cost more than #200m. The Gulf war initially cost #2.5bn for six weeks, but contributions from nations like Japan, who supported the campaign but provided no troops, reduced the end cost to under #600m. The final resort in both world wars one and two was to issue war bonds.
While this is unlikely, the chancellor has boxed himself in and has a tough task in finding the money without breaking his promises on income tax public spending or borrowing. He may yet have to do so, but don’t be surprised if a lot of indirect taxes go up first as he tries to square the military cost circle.
Chartered accountant Maurice Fitzpatrick, head of economics at Tenon, said: ‘The chancellor is having to face up to some pretty tough facts.
There is going to be a black hole in his finances and unless he wants to turn the tap off, he will have to find more from taxation.’
Carolyn Brown appointed as the first head of client legal services practice RSM Legal
The established building and heritage restoration company has ceased trading following the loss of major tenders
UK senior partner Phil Verity has been elected for a second term at Mazars
Tallat Mahmood appointed to corporate finance team of Top 20 firm
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Collyer Brothers Park
The reclusive Collyer brothers—Langley (1886-1947), a concert pianist, and Homer (1883-1947), a former admiralty lawyer who had been blinded and paralyzed by a stroke—made headlines after their deaths for their eccentric, junk-collecting lifestyle. The brothers spent their retirement secluded in the brownstone they owned at West 128th Street and Fifth Avenue, now the site of this park. Langley, Homer’s caretaker, saved old newspapers for his brother in the hope that he would regain his sight. The younger brother also booby-trapped their house to ward away thieves and curiosity seekers. On March 21st, 1947, the police, responding to an anonymous call reporting Homer’s death, broke into the brownstone through a top-story window. They found Homer’s body, but no trace of Langley. After several weeks of clearing out the house with much attention from the press, the police discovered his body under a pile of suitcases, breadboxes, and newspapers. Presumably, Langley was felled by one of his own traps, leaving his brother to die of neglect several days afterward. The housecleaning unearthed, among much other bric-à-brac, fourteen grand pianos and the chassis of an automobile. Later that year the house was demolished and the site became a vacant lot.
The urban unrest of the early 1960s led federal, state, and local officials to focus their attention on living conditions in America’s inner cities. In New York City, the Harlem riots of 1964 gave special urgency to the need for alleviating the congestion and blight plaguing low-income neighborhoods. This urgency was reflected in the 1965 mayoral campaign of Congressman John Lindsay. His campaign’s “White Paper” on reforming park and recreational facilities, drafted by Thomas P. F. Hoving, Lindsay’s soon-to-be Parks Commissioner, fired the imagination of urban planners across the country.
In the “White Paper,” Hoving called for a radical departure from the traditional concept of large, centrally-located urban parks. He argued for the creation of open-space and green areas as small as one building lot (typically 100 feet by 20 feet). At that time, Parks restricted the development of new parks to properties of 3 or more acres. Hoving proposed an expansion of the city’s parks resources into the very heart of inner-city neighborhoods, most of which were in need of open spaces. The term “vest-pocket park” soon came into vogue to describe these lot-size parks.
The “White Paper” influenced public policy even before Lindsay took office; late in 1964, the Parks Association of New York City (now the Parks Council), a nonprofit parks advocacy group, began to assemble private support to purchase property on which to construct the very first vest-pocket parks. Three lots on 128th Street were selected to inaugurate the project under the sponsorship of the Christ Community Church of Harlem and philanthropist Jacob Kaplan. Each lot was earmarked for a different constituency of parkgoers: a tot lot for children under 10; a playground, with space for basketball and ping-pong, for older children; finally—the former site of the Collyer brothers’ brownstone—a sitting area for adults.
The creation of the first three vest-pocket parks received extensive local and national media attention which resulted in a boom in the planning and construction of similar parks throughout the city. Thanks to national publicity, the West 128th Street vest-pocket parks and their progeny in New York City spurred a movement in park design across the country. No lot, it seemed, was too small to build a recreational area or patch of green in America’s inner cities. The vest-pocket movement became one of several critical approaches adopted by government and the private sector to combat the urban crisis of the 1960s and beyond.
By the mid-1990s, the site, still privately owned but no longer in the hands of the Parks Council, had fallen into neglect. The city purchased the property and on May 11th, 1998, the Department of Housing Preservation and Development transferred ownership to Parks. With the help of Operation GreenThumb, a Parks initiative that facilitates the transformation of vacant city lots into community gardens, the neighborhood groups that now maintain the site received landscaping advice and planting materials to refashion the lot into a park. More than a public space, Collyer Brothers Park is an emblem of Harlem’s rich history.
Wednesday, Oct 25, 2000
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Inspiring pope: Francis often speaks of Paul VI’s influence on him
By Cindy Wooden
CATHOLIC NEWS SERVICE
February 23, 2018
While Pope Francis thinks Blessed Paul VI wrote “the greatest pastoral document that has ever been written,” great writing does not make a pope a saint.
A saint is a person who has lived a holy life to an extraordinary degree. The Catholic Church officially has recognized thousands of women and men as saints, and it honors millions more, unnamed and unnoticed, on All Saints Day each November.
Pope Francis said in mid-February that he would add Blessed Paul VI to the host of formally proclaimed saints this year.
Particularly after the death of St. John Paul II, the pastoral wisdom of canonizing popes has been the object of debate. After all, one reason for so publicly and formally recognizing a person as a saint is to provide modern Catholics with models to imitate in their own striving for holy living, and the life of a pope is not exactly that of an average Catholic.
But the Catholic Church also canonizes certain women and men to highlight specific Christian virtues at a specific time.
For example, while it obviously was not the only reason, the canonization of St. John Paul II in 2014 — just nine years after his death — could be seen as affirming before the world the dignity and value of human life even when it is obviously fragile. And the canonization of St. Teresa of Kolkata in 2016, during the Year of Mercy, highlighted how receiving God’s mercy should lead to sharing it with others, particularly in concrete works of mercy.
That Pope Francis has a similar point to make about Pope Paul VI, who led the church from 1963 to 1978, can be seen in comments he has made about his predecessor throughout the five years of his own papacy.
The remarks go well beyond his repeated praise for “the greatest pastoral document that has ever been written,” a reference to “Evangelii Nuntiandi,” the 1975 apostolic exhortation on evangelization in the modern world. Pope Francis’ own “Evangelii Gaudium” (“The Joy of the Gospel”) pays tribute to it, not just in its title, but in its whole focus on the obligation of every Christian to “go out,” joyfully sharing the faith with others.
Asked by Catholic News Service about the commonalities between Pope Francis and Blessed Paul, Father Carlos Maria Galli, dean of the faculty of theology at the Catholic University of Argentina, sent a 29-page essay he wrote on the topic. The central point of contact, he said, is “the communion of both with the Good Shepherd and on the mission of communicating the joy of Christ.”
Father Galli identified a long list of commonalities, including: their devotion to the Scriptures and the Eucharist; sensitivity to modern cultures; commitment to the reforms of the Second Vatican Council; “a great ecumenical heart” and commitment to interreligious dialogue; and, “above all, a life shaped by pastoral charity.”
For both, he said, a bishop or priest must be “a shepherd who goes before, beside and behind the flock entrusted to them.”
Members of the flock, however, can and do disagree with their shepherd. The very public criticism of both popes is another thing the two share. For Pope Paul VI, the criticism honed in on the Second Vatican Council and, especially, on “Humanae Vitae,” his 1968 encyclical on married love that included a reaffirmation of church teaching against artificial contraception. For Pope Francis, it’s a pastoral style that seems to downplay rules and regulations; that is particularly true with the question of Communion for divorced and civilly remarried Catholics.
“After ‘Humanae Vitae,’ many difficulties and misunderstandings emerged that were the result of all of the tension accumulated in the first years after the council,” said Msgr. Gilfredo Marengo, a professor of theological anthropology at Rome’s Pontifical John Paul II Institute for Studies on Marriage and Family and leader of a group of scholars researching how and why Pope Paul wrote the encyclical.
Paul VI was well aware of the upheaval and “suffered greatly because of it,” Msgr. Marengo told CNS. “‘Evangelii Nuntiandi’ was his attempt to close a problematic season in the life of the church — a season in which opposition to ‘Humanae Vitae’ was just the most noticeable sign — and set the church again on the path of mission and evangelization.”
In “Amoris Laetitia,” his document on the family, Pope Francis cites “Humanae Vitae” as Pope Paul VI’s contribution to church teaching on marriage and family life. The fact that Pope Francis quotes the document “excludes any formal distancing by Francis from this part of the magisterium of Paul VI,” Msgr. Marengo said, apparently responding to persistent rumors among a small group of Catholics that Pope Francis, with Msgr. Marengo’s help, was preparing to “lift the ban” on artificial birth control.
Speaking to a group of pilgrims from Brescia, Italy, Pope Paul’s home diocese, Pope Francis said his predecessor had “experienced to the full the church’s travail after the Second Vatican Council: the lights, the hopes, the tensions. He loved the church and expended himself for her, holding nothing back.”
And, beatifying Pope Paul in 2014, Pope Francis noted that even in the face of “a secularized and hostile society,” Pope Paul “could hold fast, with farsightedness and wisdom — and at times alone — to the helm of the barque of Peter while never losing his joy and his trust in the Lord.”
Pope Francis referred to him as “this great pope, this courageous Christian, this tireless apostle,” who demonstrated a “humble and prophetic witness of love for Christ and his church.”
Those are qualities that make a saint.
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Parent Leadership Cohort (Douglas County)
Parents in Douglas County — scholarships are available for education and certifications. This program provides scholarships to parents in Douglas county to pursue education and certification in several areas related to parenting, including infant CPR, lactation counseling, play group facilitation and more. Gain valuable job skills, while also uplifting other parents in your community.
University of Oregon Parenting Young Children Project
Parenting Young Children invites parents of children between the ages of 18 months and 5 years old to participate in a telehealth parenting program. This is a paid opportunity, and parents can earn up to $325! Participation involves completing a brief smartphone-based parenting program and four surveys over the course of one year.
Perinatal Task Force
Parents! Use your voice to impact the direction of the Task Force and discuss resources for families. Healthy Start convenes the Perinatal Task Force (PNTF), which is a collective impact group focused on improving health outcomes in Douglas and Josephine counties. This group meets monthly and focuses on the perinatal period — before, during, and after pregnancy. If you would like to join the PNTF and lend your personal input, visit our Perinatal Task Force page.
Check out our calendar for upcoming PNTF community meetings.
Up Together (Josephine County)
HCCSO is looking for 10 parents with children under the age of 5. Parents in Josephine County can earn up to $100 by completing five simple online surveys over the year. You can help our policy-makers understand how to best support southern Oregon families in 2022 and beyond. We’re looking for ten parents to complete five surveys throughout the year, and earn $20 each time.
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Many Web sites have an ‘About
page that has basic information such as the author, date
of creation, and purpose of the site.
The trick is locating the About information,
assuming it is present. Most commonly a link is provided at the homepage
level of the site. A link may also appear in the footer at the bottom of
individual Web pages or in some part of the navigation structure. About
information may be a part of the help section of the site. And, of
course, it may not be named ‘About’ so look for likely names such as ‘overview,’ ‘summary,’ ‘purpose,’ etc.
Can you find the 'About' page on this site?
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Last Activity:11-17-2013 7:07 PM
Age:27 years old
1 Likes on 1 Posts
Posted in thread: Too Much Head Space? on 11-17-2013 at 03:18 PM
Potassium metabisulfite is a great addition at that point- but it is NOT a stabilizer! It's an
antioxidant/preservative.In order to stabilize, the mead must be clear, no longer dropping any
lees at al...
Posted in thread: Too Much Head Space? on 11-06-2013 at 11:44 PM
Quick update: I made a honey/water mixture that ended up being about 200ml of honey, just under
actually, and 600ml of water. Not all of the mixture went in. Probably about 200ml was left
behind. The ...
Posted in thread: Too Much Head Space? on 11-06-2013 at 01:34 AM
K1-1116 can go higher than it has so far. This mead should finish at .990. That's fine, and you
can backsweeten later on. Or, you can do incremental feeding. How that works is that you keep
Posted in thread: Too Much Head Space? on 11-06-2013 at 12:01 AM
...if you don't want to sweeten your mead, make a 1.005 honey/water solution and top up with
that. since the sugar concentration is the same as the mead, you'll have no effect on
sweetness. but like ...
Posted in thread: Too Much Head Space? on 11-05-2013 at 04:59 PM
...the problem arises in secondary, where there is little to (eventually) no CO2 being
released. so you want to minimize how much O2 is in there, and how much surface area is exposed
to that O2.That h...
Posted in thread: Too Much Head Space? on 11-05-2013 at 06:05 AM
Evening! I'm a first time mead maker, and am about half through my first 5 gallon batch.
Fermentation started in April, and finished by the beginning of May. It was racked off into a
carboy, and has c...
Posted in thread: Show us your Mead in a photo!!! on 04-20-2013 at 09:42 PM
Just added Dragon fruit to secondary. Hopefully me trying to get enough flavour wont mean its
to dark.The rewarewa mead I put in seems strong. never tried mead before but I assumed honey
Posted in thread: Mead Yeasts on 04-10-2013 at 02:05 AM
To specify, this is after I've done my first racking and am ready to rack that off into another
new carboy. I just want to be sure I don't allow the lees to sit for too long.
Posted in thread: Mead Yeasts on 04-09-2013 at 10:44 PM
Righteous, thanks! If you consider an average of 13-20 bubbles a minute, active fermentation.
Then, I will leave it. But if that's laggin' I'll add in some extra yeast. Is there a specific
time when I...
Posted in thread: Mead Yeasts on 04-09-2013 at 05:01 AM
...Sweet or dry ? Is about honey/sugar levels, fermentation techniques and finishing
processes.The last one you mention is good for traditionals and cysers. Its known to produce
early drinking brews a...
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1 Answer | Add Yours
If you are talking about aggregate demand for all products, the most important determinant is consumer income. If you are talking about the demand for a specific product, both income and consumer preferences are important.
If we are talking about the demand for one particular product (let's say a certain brand of clothing) income and tastes are important. Consumers will only buy the clothes if they have enough money. But they will also only buy the clothes if they like them. This means both tastes and income are important.
If we are talking about aggregate demand, consumer income is most important. If people have money, they will presumably buy more goods and services in general regardless of their individual tastes.
We’ve answered 319,195 questions. We can answer yours, too.Ask a question
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WHY BECOME A GRAND JUROR?
Those who are asked to serve on the Grand Jury feel privileged to be selected. They enter this service with interest and curiosity in learning more about the administration and operation of the government in the county in which they live.
Although serving as a Grand Juror consumes many hours, those who serve are willing to give their time for the betterment of the government which, in truth, belongs to them.
If and when you are asked to serve as a Grand Juror, step up to your responsibility, accept the appointment and represent the community in which you live.
Santa Clara County residents are urged to apply for service on the Grand Jury.
For additional information, including how to contact the Grand Jury, click to see the Court's Civil Grand Jury brochure .
Now Accepting Applications: The Superior Court of California, County of Santa Clara is now accepting applications for service on the 2017-2018 Santa Clara County Civil Grand Jury.The application period is 1/3/17 – 3/30/17.
Click here for the Civil Grand Jury application , or email the Office of the Grand Jury at: firstname.lastname@example.org. Please see the Instructions for Submitting the Civil Grand Jury Application for assistance with submitting the application electronically.
Current Members: Current list of 2016-17 Civil Grand Jury members eff. 1/3/17
2015-2016 Final Reports: see below
2001-2015 Final Reports & Agency Responses: see Archive page
Note: the Grand Jury does not investigate all complaints received.
- Citizen Complaint Form [English]
- Citizen Complaint Form [Spanish]
- Citizen Complaint Form [Vietnamese]
- Addressing Mental Illness In Santa Clara County Jails
- The City of Santa Clara, The Santa Clara Stadium Authority, Levi’s Stadium, and Measure J
- Department of Revenue: The County’s Collection Agency
- 100-Year Flood Protection for Permanente Creek
Information about the Civil Grand Jury:
The concept of juries dates back to Norman times in the eleventh century. By 1215 the jury concept had evolved into a guarantee expressed in the Magna Carta that no freeman would be “imprisoned or [dispossessed] or exiled or in any way destroyed...except by the lawful judgment of his peers….”
In the United States, the Massachusetts Bay Colony impaneled the first grand jury in 1635 to consider cases of murder, robbery, and wife beating. The U.S. Constitution's Fifth Amendment and the California Constitution call for grand juries.
Grand juries were established throughout California during the early years of statehood. As constituted today, the grand jury is a part of the judicial branch of government, an arm of the court.
The Civil Grand Jury is an investigatory body created for the protection of society and the enforcement of the law. Although the responsibilities of a juror are many and diverse, the three predominant functions include:
CIVIL WATCHDOG RESPONSIBILITIES
This is the major function of present day grand jurors, and considerable effort is devoted to these responsibilities. The Grand Jury may examine all aspects of county and city government and special districts to ensure that the best interests of Santa Clara county citizens are being served. The Grand Jury reviews and evaluates procedures, methods and systems utilized by county/city government to determine whether more efficient and economical programs may be employed. The Grand Jury is also authorized to:
- Inspect and audit books, records and financial expenditures to ensure that public funds are properly accounted for and legally spent.
- Inspect financial records of over 25 special districts in Santa Clara County.
- Inquire into the conditions of jails and detention centers.
- Inquire into charges of willful misconduct in office by public officials or employees.
Most Grand Jury “watchdog” findings are contained in reports describing problems encountered and making recommendations for solutions. During its term, the Grand Jury may issue final reports on the operations of Santa Clara County government. The County Board of Supervisors must comment upon the Grand Jury’s recommendations.
As part of the civil function, the Grand Jury receives letters from citizens alleging mistreatment by officials, suspicions of misconduct, or governmental inefficiencies. Complaints received from citizens are acknowledged and investigated for their validity. Such complaints are kept confidential. If the situation warrants, and corrective action is under the jurisdiction of the Grand Jury, appropriate action is taken.
Occasionally and under certain circumstances, the Grand Jury holds hearings to determine whether evidence presented by the district attorney is of sufficient nature to warrant persons having to stand trial in court. A minimum of 12 jurors must vote for an indictment in any criminal proceeding. The types of cases presented to the grand jury by the district attorney usually include:
- Cases involving public officials, employees or police officers.
- Other cases the district attorney deems appropriate.
Prospective grand jurors must possess the following qualifications (Penal Code Section 893): Be a citizen of the United States of the age of 18 years or older who shall have been a resident of the county for one year immediately before being sworn. Be in possession of his or her natural faculties, or ordinary intelligence, of sound judgment and of fair character. Possess sufficient knowledge of the English language. A Person is NOT competent to act as a grand juror if any of the following apply: The person is serving as a trial juror in any court of this state. The person has been discharged as a grand juror in any court of this state within one year. The person has been convicted of malfeasance in office or any felony or other high crime. The person is serving as an elected public official. Desirable qualifications for a grand juror include the following: Open-mindedness, with concern for the views of others. Ability to work with others. Genuine interest in community affairs. Investigative skills and an ability to write reports.
In the spring of each year Superior Court Judges seek volunteers to apply for service on the Grand Jury. The Superior Court Judges nominate thirty prospective grand jurors from the pool of applicants, divided among the county’s supervisorial districts. These people are invited to appear before the Presiding Judge of the Superior Court. At this time, with the outgoing Grand Jury in attendance, nineteen names are drawn randomly. All nineteen members are sworn in and given a description of their duties and responsibilities by the Presiding Judge. These citizens serve a one-year term.
Persons selected for Grand Jury service must make a time commitment of a minimum of three days per week (20-25 hours) for a period of one fiscal year. It is not uncommon for Grand Jury members to devote four and sometimes five days per week to their duties.
Grand Jurors receive per diem of $20 for meetings and Grand Jury activities, and mileage reimbursement.
An orientation program about county and city government and other county entities is provided to those selected for Grand Jury service.
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The Supply Chain Shaman, Lora Cecere, always has something interesting to say and valuable to think about.
Her numbers show that supply-chain related firms are right now simply making incremental improvements on existing systems, and are ignoring the need to go out there and find new ways of gathering and making use of supply chain data.
Systems people for years have known that you have to re-engineer the processes, the ways of doing business, and the software must support that. While it may turn out that the software is already right to support new processes, it’s much more likely that entirely new forms of software are required for the processes to work properly and fluidly.
That means analysts and business process participants together must spend the time needed to truly understand what they need to accomplish, and put in the up-front research and planning to get the system designed well. Few companies are willing to tolerate the time required. But that’s where the true value is realized.
I was just reading an article that tried to set forth a design strategy for a Port Communication System for ports in South Africa. Currently they don’t have them. But the article was at such a high-level that there was no insight into the new procedures and methods that would be needed to really bring these ports into the 21st Century. I’m afraid that much development of supply chain systems is done in that way. We look at existing processes instead of imagining how the processes and the whole scenario could be different. And once we’ve imagined the new world, we can see that the systems have to be different.
So the message to supply chain firms is to put on your imagining cap and plan systems that actually make quantum improvements; done just band-aid the old processes.
WRITTEN BY LORA CECERE• NOVEMBER 3, 2021• 3:04 PM• ANALYTICS, BIG DATA SUPPLY CHAINSThe Big Supply Chain Analytics Failure – Supply Chain Shaman
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Detailed structure and explanatory notes
CPC Ver.2 code 434Structure Notes
- Section: 4 - Metal products, machinery and equipment
- Division: 43 - General-purpose machinery
- Group: 434 - Ovens and furnace burners and parts thereof
This Group is divided into the following Classes:
- 4341 - Furnace burners for liquid fuel, for pulverized solid fuel or for gas; mechanical stokers, mechanical grates, mechanical ash dischargers and similar appliances
- 4342 - Industrial or laboratory furnaces and ovens, except non-electric bakery ovens; other industrial or laboratory induction or dielectric heating equipment
- 4343 - Parts for the goods of subclasses 43410 and 43420; parts of non-electric bakery ovens
No explanatory note available for this code.
Would you like to leave some feedback?
(on this code, this classification, the site in general or any other issue)
Then drop us a line at CHL@un.org.
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Fishes exhibit a wide variety of shapes and sizes that allow them to perform an impressive range of behaviours, from swimming to gliding and even rock climbing. While a rock-climbing fish may sound odd, numerous fishes do so using climbing gear built into their bodies. Climbing can be beneficial – to avoid predators – but can be risky too, because one slip could be fatal. Consequently, climbers must attach themselves securely to the climbing surface. Some fishes climb with little more than their fins and a dab of mucus, but what makes some species stickier than others? Adhityo Wicaksono, from Abo Akademi University, Finland, and colleagues from several international institutions compared climbing and non-climbing species of mudskipper fishes to evaluate which features might help them ascend trees and rocks in their natural habitats.
Mudskippers are highly terrestrial fish and have numerous adaptations for moving on land, including pelvic fins, which can differ significantly between climbing and non-climbing species. For example, Boleophthalmus boddarti does not climb, yet it has pelvic fins that are fused into a suction disk, whereas Periophthalmus variabilis can climb and has unfused pelvic fins. Pelvic fins can be particularly important climbing structures because mudskippers and other gobies use them to attach to surfaces in between movements. To test the hypothesis that unfused pelvic fins may aid climbing in mudskippers, Wicaksono and colleagues integrated experimental techniques with computer simulations to compare how pelvic fin structure or the mucous secreted by the fins related to the fishes’ climbing abilities. The team measured how well the pelvic fins resisted being dislodged from a surface in different directions, evaluated whether the chemical composition of the mucous surrounding the pelvic fins improved adhesion, and then estimated how much weight the fins could bear.
The authors found that the climbing mudskipper had more flexible pelvic fins than the non-climbing species, which could increase contact and adhesion during an ascent. The chemical composition of the mucous secreted by the pelvic fins was relatively similar across the mudskippers and particularly good at sticking to surfaces that the fish climb in nature, such as rocks. Wicaksono and his team also found that the unfused fins of the climbing species better resisted disturbances parallel to the line of movement, which might help reduce slippage while climbing. In contrast, they found that the non-climbing species was better at resisting disturbances perpendicular to its line of movement, potentially improving its ability to hold on tight to rock surfaces in the surf. Although the climbing species was smaller, it had larger pelvic fins relative to its body size. Smaller bodies can make climbing easier by reducing the weight that the pelvic fins have to support, and may provide additional benefits on land, such as making it easier to maintain their body temperature and prevent dehydration from excessive water loss through the skin.
Together, these results broaden our perspective of how interactions between organisms and their environment can relate to the form and function of physical characteristics. The study also shows that integrating various approaches provides a finer lens for studying the mechanistic causes of biodiversity. And when it comes to climbing with mudskipper fins, it may pay to be more flexible.
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The national average paid out by employers for employee benefits is 39% of total payroll costs.
This figure comes from the U.S. Chamber of Commerce, based on a survey of nearly 400 U.S. companies of various sizes, industries and geographic locations.
Here are some of the specific figures from the survey:
The average payroll dollar is broken down like this: 61 cents in wages, 11 cents in medical benefits, 10.9 cents for holidays and vacation, 8.2 cents for legally required payments such as payroll taxes and Workers' Comp, 8 cents in retirement and savings contributions and 1 cent for other costs.
Here's what the benefit dollars go for:
However, "average" percentages can be misleading. Comparing your own company's benefits costs to a national average is not very helpful.
Smart strategy: Do a breakdown of your payroll costs. Calculate how much each item in the employee's payroll costs. Then share this information with your employees once a year in a report. The more employees know exactly what they receive — and what it costs the more likely they'll appreciate the full value of their job.
Get in touch today and find out how we can help you meet your objectives.
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Los Angeles International Airport (IATA: LAX, ICAO: KLAX), is the primary airport serving Los Angeles, California. It is
generally referred to by Californians simply as "LAX", with the letters pronounced individually.
LAX is the busiest airport in the Greater Los Angeles Area, but other airports including Bob Hope Airport, John Wayne Airport, Long Beach Airport, LA/Ontario
International Airport, and Palm Springs International Airport also serve the region. LAX is also the busiest airport in California and the West Coast of the
United States in terms of flight operations, passenger traffic and air cargo activity, leading it to be referred to as the "Gateway to the Pacific Rim".
Today, LAX is in the midst of a $4.11 billion dollar renovation and improvement program to expand and rehabilitate the Tom Bradley International Terminal to
accommodate the next generation of larger aircraft, as well as handle the growing number of flights to and from the Southern California region, and to develop the
Central Terminal Area of the airport to include streamlined passenger processing, public transportation and updated central utility plants. The multi-year projects
are expected to be completed by 2014 and is the largest public works project in Los Angeles history.
The airport is also a major hub for United Airlines, Alaska Airlines, American Airlines, and a focus city for Southwest Airlines, Allegiant Air, Air New Zealand,
Qantas, Virgin America and Volaris. It also serves as an international gateway for Delta Air Lines.
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A personal statement essay for college is meant to provide a ‘mental picture’ of who you are. The colleges want to know what your dreams and aspiration are. They want to know how your life’s experiences have shaped you into the person you are today. They want to know how well you can contribute to their college… In another word, what do you bring to the table?
As such, an outstanding personal statement essay is NOT a list of your accomplishments because you should have already listed them in your college application. This essay is NOT a list of your life’s events either. It is NOT your biography. Your essay is NOT a resume. It is NOT a sales pitch. It is NOT a brag sheet about yourself or the college of your choice… Rather, it is about ‘YOU’ and the real person behind the GPA/SAT/ACT scores.
There are numerous individuals or firms who provide college coaching to help students get into competitive colleges and universities for a hefty fee. As such, they offer guidance or assistance with their student’s essays.
But… Do not panic! Most high schools (public or private) have a designated teacher, usually an English language teacher, who has assumed the responsibility of helping the seniors with their college essays.
Find out who that kind teacher is. He / She is often the best resource to help you with your essays. Thank them in advance because they do not get paid for taking up this extra responsibility, and let them know early on that you want them to critique your writing.
While there is no specific formula for success, following are some strategies to help you get started writing a personal essay:
· Writing a successful college application essay is a lengthy process. It requires much writing, re-writing, and frequent editing. Start this process in August or September of your senior year.
· Start a Word document and do as much pre-writing as possible. Write about moments of your life, or instances when you have been very proud, very frightened, very sad, very happy, etc. You can later use these moments to construct your personal essay.
· Your pre-writing should also include anything that is happening with you or around you at the time. This will be a collection of random writings that can serve you as a foundation reflecting ‘who you are’ or ‘how you see and perceive’ the world around you.
· Choose 3-5 people who know you well such as friends, family, neighbors, etc. and ask them to provide you with a notable moment, a story or an experience that they feel describes you or your character. You can use this feed back to construct your personal essay as well.
· After you write your personal statement essay, give it to someone who doesn’t know you and ask that person to read it and give you his/ her opinion using only three adjectives. If the adjectives are like- arrogant, self-absorbed, and ignorant, then it is time to go back and write another essay!
· Do not use ‘fancy’ vocabulary words. Instead, use the vocabulary that you are most comfortable with.
· Take out the ‘fluff’. That means do not make a statement about your character such as “I am driven, intelligent, and hard-working”. Instead, your essay must reflect or convey these qualities such that the reader would come up to this conclusion without you saying so directly in your personal statement essay.
sentence should have a ‘hook’. Something ‘catchy’ to get the reader hooked and
compelled to read the rest of your personal essay. We have some great college essay examples at the bottom of the page.
· Be honest with yourself. Do not create a façade behind which you have to hide. Do not create a false image of yourself to just please a particular school because you will most likely find that that school is not the right match for you anyhow.
· Do not use ‘Drama’ to make your reader feel sorry for you. It doesn’t work!
to your spelling, grammar, and punctuation. No one wants to read a personal statement essay with mistakes.
· Make sure that your essay correctly addresses the right school. There is nothing worse than submitting your essay for college X to college Y. Make sure you edit and correct all specific college references accordingly.
Finally, writing an outstanding personal essay takes time and perseverance. As tempting as it might be, no one can write your personal statement essay for you better than you can. It is your story afterall.
Furthermore, the admission committee members are highly trained and knowledgeable professionals who read thousands upon thousands of applications and essays. As such, they are able to detect even the slightest differences between your writing style and vocabulary in one section of your application verses another. Once they suspect the authenticity or originality of your essay, they will almost always disqualify you.
See more examples of good personal essays at Good Personal Essays
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Introduction to Esther's Children: A Portrait of Iranian Jews, by Houman Sarshar.
This magnificent volume brings together for the first time ever a comprehensive representation of the Jews of Iran from their earliest documented settlement in that land in 722 B.C.E. (2 Kings 18:9–19) until the end of the twentieth century.
Eloquently illustrated with more than five hundred collected from international private and public archives, the 468 full-color pages of this unique book comprise twenty-five articles from distinguished authors and scholars in the field of Judeo-Iranian studies.
Sarshar, editor and contributor, has a Ph.D. in comparative literature from Columbia University and is the director of publications at The Center for Iranian Jewish Oral History. He is the co-editor of three volumes of The History of Contemporary Iranian Jews. He is also a psychotherapist in private practice in New York City.
Esther did not reveal her people or her kindred, for Mordecai had told her not to reveal it. (Esther 2:10)
It was the first day of school. I had just turned six and after what seemed an endless summer, I was finally starting first grade. My family lived in a modest three-bedroom apartment on the third floor of a building near Jordan Boulevard in the northern part of Tehran. On that Fall morning of Mehr 1 (September 21) the warm narrow kitchen of my parents' home was filled with excitement.
Sitting at the kitchen table with my father and older brother, I watched my mother smile with pride in her hurried frenzy to send us off to school. “You're a big boy today. It's your first day in school. You're going to learn so much. You'll learn to read, to write. You'll make so many friends.” And so she carried on as she ran back and forth, smiling, laughing, preparing my lunch like I had watched her do for my brother for the last two years.
Dressed in my new school clothes, I was wearing the gold Star of David pendant that my grandmother had brought back for me from Israel earlier that summer. Sitting across from me, calm, somewhat distant, with a sternness that at that particular moment so sharply set him apart from my mother, my father was drinking his morning tea. As my mother went on about my first day in school, my dad leaned over and gently slipped the gold pendant under my shirt collar. “That's not something for everyone to see. And if anyone in school asks you about your religion, lie. Tell them you're Muslim.”
A strange quite filled the kitchen as my nervousness about the day ahead turned into confusion. My father was telling me to lie. “Stop filling the boy's head with nonsense,” my mother protested. “Nobody cares about that sort of stuff anymore. Jewish, Muslim–what does it matter nowadays? We're all Iranian and that's that. That's all that's important. Just tell them you're Iranian–Iranian like them–that's all. Muslim! Stop filling the child's head with nonsense.”
And she carried on packing my lunch. My father turned back toward me and with the same seriousness and calm I would hear in his voice again some five years later the night when he came into my room to tell me that we were leaving for America the next day, he said: “If anybody asks you your religion, you're allowed to lie.”
I was too young that day to understand fully all the implications of what my father was telling me. My world in Iran at that age had been largely a secular one in which my Jewishness had never been a matter of contention. My nanny who had raised both my mother and my brother was Muslim, as were all of our neighbors and virtually every one of my parents' friends and colleagues. Everyone knew we were Jewish and no one had ever made an issue of it. To them, as to us, my family's Jewish heritage was simply a matter of identity and cultural difference–a matter of benign otherness.
In that secular world being Jewish meant to me eating different foods every once in a while, and hearing my father speak to his parents in the Judeo-Persian dialect of Isfahan, a language I understood but could not speak. It meant watching my uncle break a glass before he kissed my aunt the night they got married. It meant that I was not allowed to sit in my grandmother's lap and laugh with her for seven days after they called from Israel to say that her mother had died.
These were the things that made me Jewish, I thought. And none of them seemed anything worth lying about. Nevertheless, later that day when in the schoolyard my pendant slipped out from under my collar and a classmate asked me what it was, I tucked it back under my shirt and lied as my father had said.
It took nearly twenty-seven years and the making of this book for me to understand what had happened that first day of school in my mother's kitchen back in Tehran and to recognize that my father's permission to lie was not a lesson in treachery or deceit but rather a right of passage, an initiation into a twenty-seven-hundred-year-old legacy of what it means to be an Iranian Jew, a legacy as old as the Bible itself, one that started with Esther when her uncle Mordecai told her to keep her Jewish faith a secret from King Ahasuerus in hopes of becoming queen.
Esther lied–a lie that with time would prove vital to the survival of Iranian Jews throughout the one hundred and twenty-seven provinces of the realm of Ahasuerus. And in that lie, in her dissimulation of her true faith to save her people, Esther provided her children and their children after them with a sanction for religious dissimulation to which they would instinctively revert for centuries to come at times of perceived threat or heightened religious persecution.
On that first day of school my father gave me permission to tell the same lie. And in so doing he was handing down to me what by then was a millennially long tradition of dissimulation in the face of harm or anticipated injury, a tradition of keeping hidden a heritage carried out by our foreparents into diaspora so that I might survive and safeguard this ancient heritage and do my part in passing it on to the next generation of Esther's children.
Esther's dissimulation was not without precedent in the history of Iranian Jews. Maimonides, the great Jewish philosopher of the twelfth century, reminds us that when enslaved by Nebuchadnezzar in Babylon, the Jews were compelled to bow to idols under threat of persecution. It was not until they were liberated by Cyrus the Great in 539 B.C.E. that they were finally allowed to return to Jerusalem, rebuild the Temple, and freely worship the Lord, God of Heaven.
While some did in fact return to Jerusalem, others–among them the ancestors of Esther and Mordecai–migrated eastward and eventually settled in various provinces of ancient Iran. Over the course of the next twenty-five hundred years descendents of these freed slaves grew stronger and deeper roots in the land of Iran, at times enjoying the favor of rulers while at others living out the darker side of Esther's legacy and reverting to dissimulation and requisite duplicity to escape persecution or even death.
From what we know of Judeo-Persian history, after their settlement on the Iranian plateau the Jews faired no differently than other religious minorities up until the end of the fifteenth century C.E. Under Achæmenid rule, some like Esther and Nehemiah, cup-bearer to King Artaxerxes, enjoyed places of privilege in the courts of kings, while others rose to important positions in government, law, and the military.
Historians tell us that Jews enjoyed a favorable status during the Parthian Empire. The Sasanian Empire, a period in which Jews are reported to have achieved some of the higher-ranking positions in Iranian society and government, saw what is perhaps the largest Jewish population in Iran's history. It was in this same period that the Jews of Iran wrote the Babylonian Talmud, a text often regarded as the most important document of Jewish theology, law, and thought from the time of its inception until now.
Even after the arrival of Islam in the middle of the seventh century the status of Jews did not change much, as they continued to be treated like other religious minorities and were free to attain important positions in government and finance.
In 1501 Shah Esmail (r. 1501-1524) founded the Safavid Dynasty and declared the Shiite creed as the dominant form of Islam in Iran. Pursuant to the political, social, and religious modifications that took effect, the status of all religious minorities–especially Jews–changed for the worst. This transition marks the beginning of a nearly four hundred and fifty year period of marginalization, hardship, and alienation for the Jews of Iran.
With very few–if any–social privileges and virtually no legal protection from the ever-looming menace of extremist Shiite clergymen and compatriots, the history of Iranian Jews during these dark years is a long litany of pogroms and countless episodes of forced conversions, all of which stand as an ominous reminder of the lot cast for them by Haman in the Book of Esther–a reminder of what could have been had Esther not lied and Haman gotten his way.
It is at the beginning of this period that the concept of nejasat (religious impurity) was introduced in Iran. Though in essence aimed at all non-Shiites, for reasons still debated the notion of nejasat was most vehemently associated with Jews. Perpetuating this discriminatory practice, religious authorities issued random decrees prohibiting Jews especially from coming into contact with Muslims, touching foods in Muslim shops, or selling edibles to Muslims. These decrees further prohibited Jews from using Muslim public baths, drinking from public wells, or walking in the streets on rainy days lest they transmit their alleged nejasat to Shiite citizens through water.
With the arrival of the Alliance Israélite Universelle in 1897 and the Constitutional Revolution in 1906, the tide gradually started to turn for the better. On a social level, the Jews' Western education started to influence their status in society among the Muslim majority, consequently allowing them to begin a gradual process of reintegration into the community at large.
With respect to the law, the Constitution officially changed the status of Jews as second class citizens and abolished the jezieh, the obligatory poll tax imposed on all non-Muslims. In spite of these significant changes, however, it would take nearly another four decades for Jews once again to be able to live as fully integrated members of society and rise to important positions in government, commerce, finance, education, and the arts.
In 1941 the Allied armies occupied Iran, dethroned Reza Shah Pahlavi and brought his son Mohammad Reza to power. Western-educated by the Alliance schools and no longer restrained by a lack of civil liberties and overt anti-Semitism , the Jewish community was now finally able to flourish. (Under the influence of Reza Shah and in part due to his Nazi sympathies, anti-Semitism had reached new heights in Iran in the 1930s.)
During the thirty-eight years of Mohammad Reza Shah Pahlavi's rule (1941-1979)–a period the historian Habib Levy has referred to as the golden age of Iranian Jewry–Jews became some of the leading contributors to the country's full-blown industrialization and Westernization campaign. Banking, insurance, textiles, plastics, paper, pharmaceuticals, aluminum production, liquor distillery and distribution, shipping, imports, industrial machinery, and tile manufacturing were all segments of Iran's then new and booming national industry that were either established by Jews or financed and directed under their leadership.
This was the Iran into which I had been born a world where the issue of nejasat and overt discrimination and marginalization were no longer prominent features of Jewish life. By this point, Jews had in effect been integrated into almost every segment of society, from the media and popular culture to university professorships and high-ranking government positions. Yet, as my father's reaction on my first day of school had shown, the practice of dissimulation and the looming fear of persecution had become too integral a part of the Judeo-Persian psyche to be erased from the collective instinct by less than four decades of enfranchisement.
This was all the more the case as the tradition of dissimulation, equivocation, and false conformity had infiltrated virtually every aspect of Jewish Iranian life over the years. Of all the religious minorities in Iran, for instance, Jews were the ones whose outward appearance and clothing conformed the most to that of the Muslim majority. In fact, this conformity was to such an extent that at various times since the arrival of Islam, Jews were forced by decree to sew patches (yahudaneh/yahudianeh) on their clothes or to dress overtly against the norm so as to be clearly distinguishable from their Muslim compatriots.
Nevertheless, Jews consistently continued to conform to dominant dress codes over the years. The doctrine of dissimulation had infiltrated aspects of religious ritual as well. One of the most revealing examples of this can be seen in the Jewish Iranian practice of hanging the mezuzah on the inside frame of the home's front door, rather than the outside frame where it traditionally belongs, thus insuring that passers-by not be able to distinguish a Jewish home from a Gentile one.
The practice of equivocation by these two means of maintaining an outward appearance of conformity were not the only devices of dissimulation among the Jews of Iran, however. Giving children Islamic names (Nejatollah [savior from Allah]), Arabic names (Mansur [sovereign]), or neutral Persian ones (Parvaneh [butterfly]) was an equally characteristic practice. Hiding a child's Jewish identity in this manner as a preemptive measure against prejudice, injury, or persecution had additional economic motivations in the case of male children especially, given that the child's Jewish identity could prove a disadvantage or even a hindrence with respect to finding employment or starting any kind of trade later on in life.
The practice of giving children non-Jewish names was not only licit, but in the case of Muslim names in particular it had even taken on superstitious value with respect to matters of childbirth and infant mortality. Given that the role of women was so closely tied to motherhood in traditional Iranian society, not having a child had a potentially drastic impact on women, both emotionally and socially in terms of their position in the family structure. Under such pressure, up until the early part of the twentieth century many young women who were having difficulty conceiving or carrying a pregnancy to term–or those who had lost newborns to disease–would convince themselves that they were being persecuted by God as Jews and that they were not able to have a baby because God did not want another Jewish child brought into the world. As a result, some women would vow to give their child to Allah and upon birth give the child a Muslim name in hopes that, thus disavowed and dissassociate from the people of Israel, the unborn soul or newborn baby would be spared from his or her otherwise fated death as a Jew.
Recent scholarship on Iran's cultural history is gradually revealing, however, that the legacy of Esther's children is not limited to dissimulation and the various doctrines that furnished this ancient community with a rationale and justification for conformity, duplicity, and equivocation at times of persecution or anticipated threat. It is now becoming increasingly apparent that many of the same circumstances that compelled Iranian Jews to dissimulate in order to safeguard their cultural heritage from the assault of religious enemies has inadvertently played a central part in further making them the safe-keepers of some of the important elements of Iranian culture in general, particularly with respect to its music and its centuries-old tradition of wine-making.
As previously mentioned, the increasing dominance of Shiism under Safavid rule instigated many political, social, and legal changes that impacted virtually every aspect of day-to-day life. The state of music was one of the areas most effected by these changes. While Islam generally discouraged music-making by Muslims because it was often accompanied by wine drinking and moral laxities, under the influence of Shiite clergymen all non-liturgical music came to be deemed haram (religiously prohibited) and was thus strictly forbidden.
Under these conditions, the only music tolerated was the music approved by the clergy and intended for religious events alone. This religious prohibition and moral condemnation of recreational music had potentially far reaching effects on the heritage of Persian music, the development and very survival of which was now under threat. Yet traditional, recreational, and folk music neither died nor ceased to develop, as non-Muslims were not bound by Shiite prohibitions. For the next three to four centuries, therefore, much of the music in Iran was performed, preserved, and developed by dhimmis–Armenians, Zoroastrians and, most of all, Jews.
The predominance of Jews in music-making can in part be explained by the fact that they were one of the largest and most widely dispersed minority populations in Iran. Moreover, the issue of nejasat and existing restrictions on contact between Jews and Muslims invariably imposed many debilitating limitations on the Jewish population with respect to employment and income-making opportunities. Music-making in particular–and professional entertainment in general–thus provided an advantageous and potentially lucrative means of income, as neither involved direct contact or the trade of eatable goods. As a result of their marginalization from Muslim society and the multitude of oppressive restrictions that were imposed upon them, many Jews thus became professional musicians and inadvertently emerged as the guardians of traditional Persian music.
The artistic achievements of Morteza Khan Neydavud in the course of the twentieth century stand as the most telling testimony in recent history to the crucial role of Iranian Jews in the preservation and development of traditional Persian music. In addition to his various contributions to classical Persian music as a master tar player, Morteza Khan, son of Bala Khan (himself a master zarb player in the court of Naser al-Din Shah Qajar), is credited with discovering and schooling two of twentieth-century Iran's greatest vocalists.
The first, Gholamhoseyn Banan, became one of the most renowned master vocalists of his time. The second, Qamar al-Moluk Vaziri, was the first female vocalist in Iran's recorded history to perform unveiled on stage for a public audience at a concert organized by Morteza Khan himself. More importantly still, in the early 1970s Morteza Khan recorded the first and only existing complete repertoire of classical Persian music's extensive radif (order, chain) system. This monumental and unprecedented undertaking yielded nearly three hundred hours of recorded music, one full copy of which is stored at the Ministry of Education in Teheran and another in Jerusalem University's music library.
The involvement of Jews in safeguarding the ancient tradition of wine-making follows a similar paradigm. Starting with the Safavid Dynasty, strict enforcement of Shiite laws made the consumption and production of wine or any other alcoholic beverage unconditionally prohibited to all Muslim citizens. But once again, Jews and other religious minorities were exempt from this prohibition and were thus free to produce and consume wine in the privacy of their home. More importantly, wine-making–like all other professions and trades at the time–was subject to its own particular tax. Since the ban on wine production thus had tangible fiscal ramifications for the court, allowing religious minorities to take over the industry secured a sizable portion of that tax for the state.
It should be added that the ritual function of wine in religious ceremonies for Jews, Christians, and Armenians was an additional factor in their official exemption from the ban on wine production and consumption. Jews and other marginalized religious minorities were thus able to keep alive the centuries old tradition of wine-making in Iran throughout the ebbs and flows of orthodox Shiism over the course of the past five centuries. Today, the impact of this effect can be felt in the international wine industry as a whole. The famous Shiraz wine produced in Australia is made from the grapes of vines transplanted to Australian vineyards from Shiraz. It is reasonable to expect that a notable portion of those transplanted vines were taken from vineyards cared for over the centuries by Jewish Iranian wine makers.
Though far from comprehensive, this introductory examination of dissimulation with respect to the legacy of Esther's children provides a valuable window from which to continue contemporary scholarship's still nascent demystification of the place of Jews in Iranian history and culture. It would seem from what we have seen thus far, that the doctrine of dissimulation, the very practice of keeping hidden an ancestral heritage in order to live and ultimately to pass the inherited tradition on to following generations engendered in the Judeo-Persian psyche a basic binary principle of survival and guardianship. The fact that this ancient Jewish community today still remains by far the largest and one of the only Jewish communities in the Middle East reveals much about the shear efficacy and power of this principle.
The crucial role of Jews in the safeguarding of wine-making and traditional Persian music in Iran further demonstrates that the said binary principle was ultimately applied not only to the ancient heritage of Iranian Jewry itself but also to the valued traditions of the land of their liberator Cyrus the Great. It is thus no less than a testimony to the inseverable bond between this ancient community and the land of Cyrus that, in the face of increasing persecution by orthodox Shiite clergymen under Safavid rule, the Jews became the guardians of the two most threatened elements of ancient Persian culture ultimately to emerge today as one of the heilbringers, one of the culture heroes of Iran.
What follows is the story of these culture heroes whose legacy goes back almost twenty-six hundred years to that day “in the tenth month, which is the month of Tebeth, in the seventh year of [Ahasuerus's] reign” (Esther 2:16) to become queen. I told the same lie on the first day of school back in Tehran.
Yet in retrospect it seems that the lie I told served not so much as a preemptive measure against rejection or even a protective device against harm, but rather as an emblem of my partaking in the ancient legacy of the Jews of Iran. Telling it was tantemount to breaking a glass under the huppah. It was an act of remembrance, a reminder of what had happened, of whence I came, and of what it means to be an Iranian Jew, a descendent of Esther's children.
Purchase Esther's Children: A Portrait of Iranian Jews from amazon.com. Also from the book. More images .
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Decades-old trees have been cut in your backyard for some construction. What do you want to do with these logs? You wish to lumbar saw them into some useful pieces. This should not be experimented with by some newbie in carpentry. To lumbar saw with a band sawmill, you should have some basic know-how of operating the band saw and some basic knowledge of measurements and cuttings.
A band saw is a modern carpentry tool used for cutting and slicing. Its cuts are sharp, smooth, and can be tailored to suit your needs.
Benefits of lumbar saw with a bandsaw.
The main benefit of using a band saw is a decreased amount of waste. The amount of sawdust produced is far less than other wood cutting tools. It is convenient for cutting irregular shapes. Its energy consumption is also very budget-friendly.
What are the different techniques for cutting a lumbar saw with a band saw?
You can choose several different techniques for cutting the lumbers. Every method has its advantages and disadvantages. You have to choose which fits your requirements and skills. We will name them here. They are:
1. Live sawing (the one described below)
2. Cant sawing
3. Plain sawing
4. Grade sawing
5. Quarter sawing
Knowing the limitations of your machine is very important. You should know that your band sawmill will not operate beyond 18 inches (45.72 cm) mostly. They work well with logs of length around 2 feet (0.61 m). This is an ideal estimation for your log options.
You require safety tools and gear, measurement tools, sled for holding, meter gauge, moisture meter, drill machine for screwing, etc.
Step guide: How to Saw a Lumber?
Before we proceed on to the practical steps and implementation of our expertise into your skill, you have to have and learn about the safety measures are:
Safety comes first. So, you have to wear full safety gear. You should wear gloves for hand safety from cutting, scratches, and abrasions. They also help you get a firm grip. Thus, no chip pricking and no object slipping.
The other important thing is wearing safety glasses. Since you are dealing with cutting wood logs, any splinter or sawdust can get into your eyes. You were resulting in either severe eye infection, foreign body in the eye. Or, if the damage is severe enough, you may lose eyesight.
So, to break this sequel, you need to wear your safety goggles. For further precautions, you may put in some earplugs to mask the noise effects of the band sawmill machine, and of course, it keeps the sawdust away from your ears.
The physical safety attire is followed by some safety measures like unplugging the band saw when it is not in use.
Now you will work on getting an ideal size lumbar piece.
Step one — Make a sled.
The first step is making a simple sled. This is done by taking a middle-density fireboard (MDF). Its dimensions should be measured in width and length as 10 inches (25.4 cm) into two, respectively. The next thing is measuring the distance between the blade and the miter gauge.
Step two — Join the miter bar.
Now your next target is to put flat-headed machine screws on the miter sled. For this, make some countersunk holes. Your primary concern is to avoid slipping away or falling the back of the log once you start the process. Sometimes lumber is irregular with no flat surface for getting fixed in-band sawmill. So, fixing them for supporting each other is pivotal.
Step three — Peel off the few inches from the side and above
This step is very important and depending upon the shape of your log. You have to decide the number of peels your lumbar needs before it is finally ready to slide easily through the band sawmill for slicing. Usually, a flat surface at the bottom and side adjacent to the band saw is good enough to keep things going smoothly.
Step four — Cut the lumbar slices
Yes, this is the most exciting, interesting, and productive step. Now mark the width of your boards. You depend upon the shape you may have to mark after each cutting to get the maximum out of it. Start cutting the planks, usually an inch in width. Each plank is carefully taken off the band sawmill, and the remaining lumbar saw is prepared for further cutting. At all times, save your hands from getting too close to the board. Secondly, each time you are done with the cutting, switch it off or unplug it to avoid accidents.
Step five — Let the moisture go.
It would help if you dried your boards before utilizing them. The moisture should all dry up. As moisture in the final products can hamper its quality, it may expose it to various termites, fungus, or less shelf life. It would be best to let the moisture flow away by simply stacking them and exposing them to natural air. Beware of not drying them in direct sunlight or heat as it can result in cracks. These cracks can compromise the quality of your product.
Step six — Produce a finished product
Once you have tested your planks on the moisture meter, your planks or boards are ready to undergo further processing. This includes smoothing the edges, rubbing the surfaces, and treating them with different chemicals. There can be anti-termite sprays too. It can be further cut or joined into pieces as per your product requirements.
You want to lumber saw using a band sawmill. Besides knowing the basics of cutting and measuring, you should be skillful enough to handle the log with vigilance. Your half job is done once you can fix the log on the sled. Cut the boards of your choice and enjoy transforming them into new creations.
But in all cases, stay safe by using safety gear. You can avoid ruining your wood piece if you follow each step systematically. Enjoy making benches, chairs, or desks. It’s all in your hands!
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The safety gear you need when riding a motorcycle is the most important equipment you need. Motorcycling is a wonderful experience, it is one of the most interesting means of transportation.
To minimize the risk of serious injury, you should choose the proper and best personal protective equipment to wear while riding a motorcycle. You can visit www.sharkleathers.com.au/ for buying motorcycle protective gear.
A motorcycle helmet is the most important protective equipment needed, it protects your skull from damage. There are many types of helmets in various shapes, sizes, and colors. The most important thing when choosing a helmet is the fit, the helmet must fit snugly and not easily move.
Pants protect your feet from damage if they fall or slip. Again, the variations can be very large and depend on personal needs. Leather pants are very popular but may not be very comfortable for longer walks in hot weather.
Gloves protect your hands, hands and fingers are the ones involved in an accident and need proper protection. Another important use of gloves is to keep your hands warm.
The type of jacket you choose depends on the type of rider you are. The jacket protects the upper body and is an essential piece of clothing for all riders. Sports cyclists can get colored leather jackets to match their bikes. More classic drivers can opt for the classic leather look.
If you choose a leather jacket, make sure it fits well and is of sufficient quality and thickness to protect you if you fall off the bike.
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FORT LAUDERDALE (CBS4) – South Florida is certainly not known for its mountains, but now we have a new one, sort of. It’s a man-made mound that will top out at six stories high and there’s enough dirt packed in here that you could fill Marlins Stadium two and a half times.
“It’s crazy but it’s interesting, very very interesting,” said Broward Resident Stephanie Newkirk, “(It’s) an engineer’s ‘wow!’”
It’s a huge engineering feat and part of the elevated new south runway at Fort Lauderdale Hollywood International Airport.
“That 63-feet-high is, it’s a gentle slope to that elevation over about 4,000 feet,” said airport spokesman Allan Siegel. “So it’s not a ski slope, it’s a very gentle slope.”
Two trains a day along with hundreds of trucks bring in fill from West Miami-Dade. This goes on 20 hours a day, 6 days a week. Each week, the mound gets half a foot higher. When it’s done, planes will take off and land up and down hill, right over Federal Highway.
“I think it’s unique,” said driver April Gabriel. “I don’t know of any other city that’s doing it or has it. “
There are a few places that have a similar set up, but not many.
Crews have been pounding thousands of concrete pillars into the ground, they’re the foundation for these huge walls. These walls will create tunnels on Federal highway, planes will go over and cars under.
“You’ll go underneath a small tunnel for the taxiway,” explained Siegel, “then there will be some open sky, then you will go underneath a tunnel for the runway.”
Another big change is at Terminal 4, it’s being re-built, to look something like this, going from 10 to 14 gates and will connect to Terminal 3. That will mean two international terminals.
“By providing the more international gates the airlines will fly to more international cities,” said Siegel, “because right now we’re restricted on the number of international gates.”
Construction of Terminal 4 will be divided into several projects. Construction will begin first on the western end of the terminal, then move east. That whole project will be complete in four years. The runway should be complete by last 2014.
The runway project alone is creating nearly 11,000 new jobs and costs about a million dollars a day. No tax money is being used for the project. Instead, it’s paid for by grants, bonds and airport fees. So far, it is running on time and within the budget.
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|Home >> Cityscapes|
Regardless of skill level, most photographers have tried shooting landscape photos while on road trips or family vacations. But what about capturing a cityscape? Is it difficult to do? How hard is it to capture a brightly lit night skyline? Learn how to conquer cityscapes with these great tips.
Cities in Sunlight
Shooting cityscapes in broad daylight might seem easy, but to get the best results, you might want to experiment by tweaking exposure compensation.
Accentuate Features Using Exposure Compensation
When taking pictures of historic buildings, famous landmarks or interesting cityscapes, it is important to choose a time when there is good light. Additionally, you should try adjusting the exposure compensation towards the [-] to improve your results. If the building is illuminated by front light or side light, compensating the exposure towards [-] will darken the shaded parts of the building and bring out the bright parts, giving your picture more sense of depth.
Compare the effects of different values of exposure compensation.
Use the [SCENE] Mode's [SUNSET] Mode for Twilight Cityscapes
The [SCENE] modes in Olympus cameras change several settings automatically to match the subject. The [SUNSET] mode can be very effective for capturing city scenes illuminated by the warm glow of sunset. Using [SUNSET] mode can result in beautiful pictures, slightly tinged with red tones that reproduce the lifelike appearance of twilight scenes.
Try combining the use of SCENE modes with exposure compensation to further enhance the atmosphere of the scene.
The Night Time is the Right Time for Dramatic Cityscape Shots
An excellent way to remember a city vacation is to capture a night shot of the illuminated skyline. It's easy to take pictures of night scenes using the [SCENE] mode’s (Night Scene) setting, but the camera automatically sets slow shutter speeds in this setting, so blur is likely to occur if you don’t stabilize your camera.
To Reduce Blur, Try Any of These Tips:
- Use a tripod.
- Stabilize your camera using a ledge, railing or other nearby object and then set the self-timer to take the shot.
- Increase the ISO sensitivity or turn on the (Image Stabilization mode) if your camera has these features.
When selecting a higher ISO setting you can get faster shutter speeds and reduce the probability of camera blur. However, a higher ISO sensitivity can introduce noise to the picture, so unless it is absolutely necessary, a lower setting is preferable.
Bonus Photo Tip
If you are in a city with a harbor or waterfront, take a harbor tour cruise to get skyline and waterfront activity photos. Try not to shoot toward the rear of the boat, or you will end up with a distracting wake in your pictures. Shoot from the bow or the side.
In cooperation with: Huis Ten Bosch.
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Wireless Soil pH Meter HALO® - HI12922
The HI12922 HALO is an innovative, application specific pH electrode with Bluetooth® Smart technology that allows the use of a compatible Apple or Android smart device to be used as a pH meter. This electrode is designed for agricultural, hydroponics and greenhouse growers that need to monitor the pH of soil and soiless media in order to optimize plant growth.
• Conic bulb Easy penetration into soft solids and semi-solids
• Triple ceramic junction High flow rate for fast and stable response in slightly hydrated media
• Refillable Allows the filling of the reference cell with electrolyte fill solution
• Built-in temperature sensor High accuracy temperature compensated measurements
The conical shaped tip design allows for the easy penetration of the sensor into soft solids and semi-solids such as soil and soiless media. Soiless media includes hydroponics growing media including rockwool, coconut coir, and perlite.
Triple Ceramic Junction
The refillable HI12922 has three ceramic junctions in the reference cell. All pH electrodes have a reference junction that provides continuity between the internal reference wire and the sample. Utilizing a triple ceramic junction design allows for a higher flow rate of fill solution which helps provide for a fast and stable response in damp soil and soiless media.
HI12922 is a refillable pH electrode. Fill solution from the inside will diffuse through the ceramic junctions as it is used and while stored in storage solution. Electrolyte fill solution should be added to the probe when the level drops more than 1 cm (1/2”) from the fill hole in order to maintain a good flow rate sustained by having adequate head pressure (optional).
Built-in Temperature Sensor
The HI12922 has a thermistor temperature sensor built into the tip of the pH electrode. A thermistor based temperature sensor provides for a high accuracy temperature while being in the tip of the electrode allows for a rapid temperature compensated measurement.
|Reference Cell Type||double, Ag/AgCl|
|Junction Type/Flow Rate||ceramic, triple|
|Type of Electrolyte||3.5M KCl|
|Glass Type||Low Temperature (LT)|
|Tip / Shape||conic (12 x 12 mm)|
|Optimum pH Range||0 to 12 pH|
|Temperature Operating Range||-5 to 70°C (23 to 158°F)|
|Body Length/Overall Length||120 mm / 195 mm|
|Connector Type||Bluetooth Smart (Bluetooth 4.0), 10 m (33') range|
|Battery Type/Life||CR2032 3V lithium ion / approximately 500 hours|
|Range||-2.000 to 16.000 pH ±800 mV -20.0 to 120.0 ºC *(will be reduced to actual probe/sensor limits)|
|Resolution||0.1, 0.01, 0.001 pH 1, 0.1 mV 0.1 ºC|
|Accuracy (@25ºC/77ºF)||±0.005 pH ±0.3 mV|
|Calibration Points||up to five points with seven standard buffers|
|Calibration Buffers||1.68, 4.01, 6.86, 7.01, 9.18, 10.01, 12.45 pH|
|Temperature Compensation||automatic from -5.0 to 100.0 ºC / 23.0 to 212.0 ºF *(will be reduced to actual probe/sensor limits)|
|Compatibility/System Requirements||Android: Compatible with most devices equipped with Bluetooth Smart Technology (Bluetooth 4.0) and running Android 4.3 or later. iOS: Compatible with iPad (3rd generation or newer), iPhone (4S or newer), iPod Touch (5th generation or newer)|
|Download Information||Hanna Lab App is available free from the Play Store or App Store|
|Ordering Information||HI12922 (HALO) is supplied with auger, storage solution, cleaning solution, pH 7.01 buffer solution, pH 4.01 buffer solution, fill solution, battery, quality certificate, and instruction sheet. Smartphone and tablet not included.|
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This web edition published by eBooks@Adelaide.
Last updated Wednesday, December 17, 2014 at 14:24.
To the best of our knowledge, the text of this
work is in the “Public Domain” in Australia.
HOWEVER, copyright law varies in other countries, and the work may still be under copyright in the country from which you are accessing this website. It is your responsibility to check the applicable copyright laws in your country before downloading this work.
The University of Adelaide Library
University of Adelaide
South Australia 5005
The treatise “Of the Imitation of Christ” appears to have been originally written in Latin early in the fifteenth century. Its exact date and its authorship are still a matter of debate. Manuscripts of the Latin version survive in considerable numbers all over Western Europe, and they, with the vast list of translations and of printed editions, testify to its almost unparalleled popularity. One scribe attributes it to St. Bernard of Clairvaux; but the fact that it contains a quotation from St. Francis of Assisi, who was born thirty years after the death of St. Bernard, disposes of this theory. In England there exist many manuscripts of the first three books, called “Musica Ecclesiastica,” frequently ascribed to the English mystic Walter Hilton. But Hilton seems to have died in 1395, and there is no evidence of the existence of the work before 1400. Many manuscripts scattered throughout Europe ascribe the book to Jean le Charlier de Gerson, the great Chancellor of the University of Paris, who was a leading figure in the Church in the earlier part of the fifteenth century. The most probable author, however, especially when the internal evidence is considered, is Thomas Haemmerlein, known also as Thomas a Kempis, from his native town of Kempen, near the Rhine, about forty miles north of Cologne. Haemmerlein, who was born in 1379 or 1380, was a member of the order of the Brothers of Common Life, and spent the last seventy years of his life at Mount St. Agnes, a monastery of Augustinian canons in the diocese of Utrecht. Here he died on July 26, 1471, after an uneventful life spent in copying manuscripts, reading, and composing, and in the peaceful routine of monastic piety.
With the exception of the Bible, no Christian writing has had so wide a vogue or so sustained a popularity as this. And yet, in one sense, it is hardly an original work at all. Its structure it owes largely to the writings of the medieval mystics, and its ideas and phrases are a mosaic from the Bible and the Fathers of the early Church. But these elements are interwoven with such delicate skill and a religious feeling at once so ardent and so sound, that it promises to remain, what it has been for five hundred years, the supreme call and guide to spiritual aspiration.
THE IMITATION OF CHRIST
He that followeth me shall not walk in darkness,1 saith the Lord. These are the words of Christ; and they teach us how far we must imitate His life and character, if we seek true illumination, and deliverance from all blindness of heart. Let it be our most earnest study, therefore, to dwell upon the life of Jesus Christ.
2. His teaching surpasseth all teaching of holy men, and such as have His Spirit find therein the hidden manna.2 But there are many who, though they frequently hear the Gospel, yet feel but little longing after it, because they have not the mind of Christ. He, therefore, that will fully and with true wisdom understand the words of Christ, let him strive to conform his whole life to that mind of Christ.
3. What doth it profit thee to enter into deep discussion concerning the Holy Trinity, if thou lack humility, and be thus displeasing to the Trinity? For verily it is not deep words that make a man holy and upright; it is a good life which maketh a man dear to God. I had rather feel contrition than be skilful in the definition thereof. If thou knewest the whole Bible, and the sayings of all the philosophers, what should all this profit thee without the love and grace of God? Vanity of vanities, all is vanity, save to love God, and Him only to serve. That is the highest wisdom, to cast the world behind us, and to reach forward to the heavenly kingdom.
4. It is vanity then to seek after, and to trust in, the riches that shall perish. It is vanity, too, to covet honours, and to lift up ourselves on high. It is vanity to follow the desires of the flesh and be led by them, for this shall bring misery at the last. It is vanity to desire a long life, and to have little care for a good life. It is vanity to take thought only for the life which now is, and not to look forward to the things which shall be hereafter. It is vanity to love that which quickly passeth away, and not to hasten where eternal joy abideth.
5. Be ofttimes mindful of the saying,3 The eye is not satisfied with seeing, nor the ear with hearing. Strive, therefore, to turn away thy heart from the love of the things that are seen, and to set it upon the things that are not seen. For they who follow after their own fleshly lusts, defile the conscience, and destroy the grace of God.
1 John viii. 12.
2 Revelations ii. 17.
3 Ecclesiastes i. 8.
There is naturally in every man a desire to know, but what profiteth knowledge without the fear of God? Better of a surety is a lowly peasant who serveth God, than a proud philosopher who watcheth the stars and neglecteth the knowledge of himself. He who knoweth himself well is vile in his own sight; neither regardeth he the praises of men. If I knew all the things that are in the world, and were not in charity, what should it help me before God, who is to judge me according to my deeds?
2. Rest from inordinate desire of knowledge, for therein is found much distraction and deceit. Those who have knowledge desire to appear learned, and to be called wise. Many things there are to know which profiteth little or nothing to the soul. And foolish out of measure is he who attendeth upon other things rather than those which serve to his soul’s health. Many words satisfy not the soul, but a good life refresheth the mind, and a pure conscience giveth great confidence towards God.
3. The greater and more complete thy knowledge, the more severely shalt thou be judged, unless thou hast lived holily. Therefore be not lifted up by any skill or knowledge that thou hast; but rather fear concerning the knowledge which is given to thee. If it seemeth to thee that thou knowest many things, and understandest them well, know also that there are many more things which thou knowest not. Be not high-minded, but rather confess thine ignorance. Why desirest thou to lift thyself above another, when there are found many more learned and more skilled in the Scripture than thou? If thou wilt know and learn anything with profit, love to be thyself unknown and to be counted for nothing.
4. That is the highest and most profitable lesson, when a man truly knoweth and judgeth lowly of himself. To account nothing of one’s self, and to think always kindly and highly of others, this is great and perfect wisdom. Even shouldest thou see thy neighbor sin openly or grievously, yet thou oughtest not to reckon thyself better than he, for thou knowest not how long thou shalt keep thine integrity. All of us are weak and frail; hold thou no man more frail than thyself.
Happy is the man whom Truth by itself doth teach, not by figures and transient words, but as it is in itself.1 Our own judgment and feelings often deceive us, and we discern but little of the truth. What doth it profit to argue about hidden and dark things, concerning which we shall not be even reproved in the judgment, because we knew them not? Oh, grievous folly, to neglect the things which are profitable and necessary, and to give our minds to things which are curious and hurtful! Having eyes, we see not.
2. And what have we to do with talk about genus and species! He to whom the Eternal Word speaketh is free from multiplied questionings. From this One Word are all things, and all things speak of Him; and this is the Beginning which also speaketh unto us.2 No man without Him understandeth or rightly judgeth. The man to whom all things are one, who bringeth all things to one, who seeth all things in one, he is able to remain steadfast of spirit, and at rest in God. O God, who art the Truth, make me one with Thee in everlasting love. It wearieth me oftentimes to read and listen to many things; in Thee is all that I wish for and desire. Let all the doctors hold their peace; let all creation keep silence before Thee: speak Thou alone to me.
3. The more a man hath unity and simplicity in himself, the more things and the deeper things he understandeth; and that without labour, because he receiveth the light of understanding from above. The spirit which is pure, sincere, and steadfast, is not distracted though it hath many works to do, because it doth all things to the honour of God, and striveth to be free from all thoughts of self-seeking. Who is so full of hindrance and annoyance to thee as thine own undisciplined heart? A man who is good and devout arrangeth beforehand within his own heart the works which he hath to do abroad; and so is not drawn away by the desires of his evil will, but subjecteth everything to the judgment of right reason. Who hath a harder battle to fight than he who striveth for self-mastery? And this should be our endeavour, even to master self, and thus daily to grow stronger than self, and go on unto perfection.
4. All perfection hath some imperfection joined to it in this life, and all our power of sight is not without some darkness. A lowly knowledge of thyself is a surer way to God than the deep searching of man’s learning. Not that learning is to be blamed, nor the taking account of anything that is good; but a good conscience and a holy life is better than all. And because many seek knowledge rather than good living, therefore they go astray, and bear little or no fruit.
5. O if they would give that diligence to the rooting out of vice and the planting of virtue which they give unto vain questionings: there had not been so many evil doings and stumbling-blocks among the laity, nor such ill living among houses of religion. Of a surety, at the Day of Judgment it will be demanded of us, not what we have read, but what we have done; not how well we have spoken, but how holily we have lived. Tell me, where now are all those masters and teachers, whom thou knewest well, whilst they were yet with you, and flourished in learning? Their stalls are now filled by others, who perhaps never have one thought concerning them. Whilst they lived they seemed to be somewhat, but now no one speaks of them.
6. Oh how quickly passeth the glory of the world away! Would that their life and knowledge had agreed together! For then would they have read and inquired unto good purpose. How many perish through empty learning in this world, who care little for serving God. And because they love to be great more than to be humble, therefore they “have become vain in their imaginations.” He only is truly great, who hath great charity. He is truly great who deemeth himself small, and counteth all height of honour as nothing. He is the truly wise man, who counteth all earthly things as dung that he may win Christ. And he is the truly learned man, who doeth the will of God, and forsaketh his own will.
1 Psalm xciv. 12; Numbers xii. 8.
2 John viii. 25 (Vulg.).
We must not trust every word of others or feeling within ourselves, but cautiously and patiently try the matter, whether it be of God. Unhappily we are so weak that we find it easier to believe and speak evil of others, rather than good. But they that are perfect, do not give ready heed to every news-bearer, for they know man’s weakness that it is prone to evil and unstable in words.
2. This is great wisdom, not to be hasty in action, or stubborn in our own opinions. A part of this wisdom also is not to believe every word we hear, nor to tell others all that we hear, even though we believe it. Take counsel with a man who is wise and of a good conscience; and seek to be instructed by one better than thyself, rather than to follow thine own inventions. A good life maketh a man wise toward God, and giveth him experience in many things. The more humble a man is in himself, and the more obedient towards God, the wiser will he be in all things, and the more shall his soul be at peace.
It is Truth which we must look for in Holy Writ, not cunning of words. All Scripture ought to be read in the spirit in which it was written. We must rather seek for what is profitable in Scripture, than for what ministereth to subtlety in discourse. Therefore we ought to read books which are devotional and simple, as well as those which are deep and difficult. And let not the weight of the writer be a stumbling-block to thee, whether he be of little or much learning, but let the love of the pure Truth draw thee to read. Ask not, who hath said this or that, but look to what he says.
2. Men pass away, but the truth of the Lord endureth for ever. Without respect of persons God speaketh to us in divers manners. Our own curiosity often hindereth us in the reading of holy writings, when we seek to understand and discuss, where we should pass simply on. If thou wouldst profit by thy reading, read humbly, simply, honestly, and not desiring to win a character for learning. Ask freely, and hear in silence the words of holy men; nor be displeased at the hard sayings of older men than thou, for they are not uttered without cause.
Whensoever a man desireth aught above measure, immediately he becometh restless. The proud and the avaricious man are never at rest; while the poor and lowly of heart abide in the multitude of peace. The man who is not yet wholly dead to self, is soon tempted, and is overcome in small and trifling matters. It is hard for him who is weak in spirit, and still in part carnal and inclined to the pleasures of sense, to withdraw himself altogether from earthly desires. And therefore, when he withdraweth himself from these, he is often sad, and easily angered too if any oppose his will.
2. But if, on the other hand, he yield to his inclination, immediately he is weighed down by the condemnation of his conscience; for that he hath followed his own desire, and yet in no way attained the peace which he hoped for. For true peace of heart is to be found in resisting passion, not in yielding to it. And therefore there is no peace in the heart of a man who is carnal, nor in him who is given up to the things that are without him, but only in him who is fervent towards God and living the life of the Spirit.
Vain is the life of that man who putteth his trust in men or in any created Thing. Be not ashamed to be the servant of others for the love of Jesus Christ, and to be reckoned poor in this life. Rest not upon thyself, but build thy hope in God. Do what lieth in thy power, and God will help thy good intent. Trust not in thy learning, nor in the cleverness of any that lives, but rather trust in the favour of God, who resisteth the proud and giveth grace to the humble.
2. Boast not thyself in thy riches if thou hast them, nor in thy friends if they be powerful, but in God, who giveth all things, and in addition to all things desireth to give even Himself. Be not lifted up because of thy strength or beauty of body, for with only a slight sickness it will fail and wither away. Be not vain of thy skilfulness or ability, lest thou displease God, from whom cometh every good gift which we have.
3. Count not thyself better than others, lest perchance thou appear worse in the sight of God, who knoweth what is in man. Be not proud of thy good works, for God’s judgments are of another sort than the judgments of man, and what pleaseth man is ofttimes displeasing to Him. If thou hast any good, believe that others have more, and so thou mayest preserve thy humility. It is no harm to thee if thou place thyself below all others; but it is great harm if thou place thyself above even one. Peace is ever with the humble man, but in the heart of the proud there is envy and continual wrath.
Open not thine heart to every man, but deal with one who is wise and feareth God. Be seldom with the young and with strangers. Be not a flatterer of the rich; nor willingly seek the society of the great. Let thy company be the humble and the simple, the devout and the gentle, and let thy discourse be concerning things which edify. Be not familiar with any woman, but commend all good women alike unto God. Choose for thy companions God and His Angels only, and flee from the notice of men.
2. We must love all men, but not make close companions of all. It sometimes falleth out that one who is unknown to us is highly regarded through good report of him, whose actual person is nevertheless unpleasing to those who behold it. We sometimes think to please others by our intimacy, and forthwith displease them the more by the faultiness of character which they perceive in us.
It is verily a great thing to live in obedience, to be under authority, and not to be at our own disposal. Far safer is it to live in subjection than in a place of authority. Many are in obedience from necessity rather than from love; these take it amiss, and repine for small cause. Nor will they gain freedom of spirit, unless with all their heart they submit themselves for the love of God. Though thou run hither and thither, thou wilt not find peace, save in humble subjection to the authority of him who is set over thee. Fancies about places and change of them have deceived many.
2. True it is that every man willingly followeth his own bent, and is the more inclined to those who agree with him. But if Christ is amongst us, then it is necessary that we sometimes yield up our own opinion for the sake of peace. Who is so wise as to have perfect knowledge of all things? Therefore trust not too much to thine own opinion, but be ready also to hear the opinions of others. Though thine own opinion be good, yet if for the love of God thou foregoest it, and followest that of another, thou shalt the more profit thereby.
3. Ofttimes I have heard that it is safer to hearken and to receive counsel than to give it. It may also come to pass that each opinion may be good; but to refuse to hearken to others when reason or occasion requireth it, is a mark of pride or wilfulness.
Avoid as far as thou canst the tumult of men; for talk concerning worldly things, though it be innocently undertaken, is a hindrance, so quickly are we led captive and defiled by vanity. Many a time I wish that I had held my peace, and had not gone amongst men. But why do we talk and gossip so continually, seeing that we so rarely resume our silence without some hurt done to our conscience? We like talking so much because we hope by our conversations to gain some mutual comfort, and because we seek to refresh our wearied spirits by variety of thoughts. And we very willingly talk and think of those things which we love or desire, or else of those which we most dislike.
2. But alas! it is often to no purpose and in vain. For this outward consolation is no small hindrance to the inner comfort which cometh from God. Therefore must we watch and pray that time pass not idly away. If it be right and desirable for thee to speak, speak things which are to edification. Evil custom and neglect of our real profit tend much to make us heedless of watching over our lips. Nevertheless, devout conversation on spiritual things helpeth not a little to spiritual progress, most of all where those of kindred mind and spirit find their ground of fellowship in God.
We may enjoy abundance of peace if we refrain from busying ourselves with the sayings and doings of others, and things which concern not ourselves. How can he abide long time in peace who occupieth himself with other men’s matters, and with things without himself, and meanwhile payeth little or rare heed to the self within? Blessed are the single-hearted, for they shall have abundance of peace.
2. How came it to pass that many of the Saints were so perfect, so contemplative of Divine things? Because they steadfastly sought to mortify themselves from all worldly desires, and so were enabled to cling with their whole heart to God, and be free and at leisure for the thought of Him. We are too much occupied with our own affections, and too anxious about transitory things. Seldom, too, do we entirely conquer even a single fault, nor are we zealous for daily growth in grace. And so we remain lukewarm and unspiritual.
3. Were we fully watchful of ourselves, and not bound in spirit to outward things, then might we be wise unto salvation, and make progress in Divine contemplation. Our great and grievous stumbling-block is that, not being freed from our affections and desires, we strive not to enter into the perfect way of the Saints. And when even a little trouble befalleth us, too quickly are we cast down, and fly to the world to give us comfort.
4. If we would quit ourselves like men, and strive to stand firm in the battle, then should we see the Lord helping us from Heaven. For He Himself is alway ready to help those who strive and who trust in Him; yea, He provideth for us occasions of striving, to the end that we may win the victory. If we look upon our progress in religion as a progress only in outward observances and forms, our devoutness will soon come to an end. But let us lay the axe to the very root of our life, that, being cleansed from affections, we may possess our souls in peace.
5. If each year should see one fault rooted out from us, we should go quickly on to perfection. But on the contrary, we often feel that we were better and holier in the beginning of our conversion than after many years of profession. Zeal and progress ought to increase day by day; yet now it seemeth a great thing if one is able to retain some portion of his first ardour. If we would put some slight stress on ourselves at the beginning, then afterwards we should be able to do all things with ease and joy.
6. It is a hard thing to break through a habit, and a yet harder thing to go contrary to our own will. Yet if thou overcome not slight and easy obstacles, how shalt thou overcome greater ones? Withstand thy will at the beginning, and unlearn an evil habit, lest it lead thee little by little into worse difficulties. Oh, if thou knewest what peace to thyself thy holy life should bring to thyself, and what joy to others, methinketh thou wouldst be more zealous for spiritual profit.
It is good for us that we sometimes have sorrows and adversities, for they often make a man lay to heart that he is only a stranger and sojourner, and may not put his trust in any worldly thing. It is good that we sometimes endure contradictions, and are hardly and unfairly judged, when we do and mean what is good. For these things help us to be humble, and shield us from vain-glory. For then we seek the more earnestly the witness of God, when men speak evil of us falsely, and give us no credit for good.
2. Therefore ought a man to rest wholly upon God, so that he needeth not seek much comfort at the hand of men. When a man who feareth God is afflicted or tried or oppressed with evil thoughts, then he seeth that God is the more necessary unto him, since without God he can do no good thing. Then he is heavy of heart, he groaneth, he crieth out for the very disquietness of his heart. Then he groweth weary of life, and would fain depart and be with Christ. By all this he is taught that in the world there can be no perfect security or fulness of peace.
So long as we live in the world, we cannot be without trouble and trial. Wherefore it is written in Job, The life of man upon the earth is a trial.1 And therefore ought each of us to give heed concerning trials and temptations, and watch unto prayer, lest the devil find occasion to deceive; for he never sleepeth, but goeth about seeking whom he may devour. No man is so perfect in holiness that he hath never temptations, nor can we ever be wholly free from them.
2. Yet, notwithstanding, temptations turn greatly unto our profit, even though they be great and hard to bear; for through them we are humbled, purified, instructed. All Saints have passed through much tribulation and temptation, and have profited thereby. And they who endured not temptation became reprobate and fell away. There is no position so sacred, no place so secret, that it is without temptations and adversities.
3. There is no man wholly free from temptations so long as he liveth, because we have the root of temptation within ourselves, in that we are born in concupiscence. One temptation or sorrow passeth, and another cometh; and always we shall have somewhat to suffer, for we have fallen from perfect happiness. Many who seek to fly from temptations fall yet more deeply into them. By flight alone we cannot overcome, but by endurance and true humility we are made stronger than all our enemies.
4. He who only resisteth outwardly and pulleth not up by the root, shall profit little; nay, rather temptations will return to him the more quickly, and will be the more terrible. Little by little, through patience and longsuffering, thou shalt conquer by the help of God, rather than by violence and thine own strength of will. In the midst of temptation often seek counsel; and deal not hardly with one who is tempted, but comfort and strengthen him as thou wouldest have done unto thyself.
5. The beginning of all temptations to evil is instability of temper and want of trust in God; for even as a ship without a helm is tossed about by the waves, so is a man who is careless and infirm of purpose tempted, now on this side, now on that. As fire testeth iron, so doth temptation the upright man. Oftentimes we know not what strength we have; but temptation revealeth to us what we are. Nevertheless, we must watch, especially in the beginnings of temptation; for then is the foe the more easily mastered, when he is not suffered to enter within the mind, but is met outside the door as soon as he hath knocked. Wherefore one saith,
Check the beginnings; once thou might’st have cured,
But now ’tis past thy skill, too long hath it endured.
For first cometh to the mind the simple suggestion, then the strong imagination, afterwards pleasure, evil affection, assent. And so little by little the enemy entereth in altogether, because he was not resisted at the beginning. And the longer a man delayeth his resistance, the weaker he groweth, and the stronger groweth the enemy against him.
6. Some men suffer their most grievous temptations in the beginning of their conversion, some at the end. Some are sorely tried their whole life long. Some there are who are tempted but lightly, according to the wisdom and justice of the ordering of God, who knoweth the character and circumstances of men, and ordereth all things for the welfare of His elect.
7. Therefore we ought not to despair when we are tempted, but the more fervently should cry unto God, that He will vouchsafe to help us in all our tribulation; and that He will, as St. Paul saith, with the temptation make a way to escape that we may be able to bear it.2 Let us therefore humble ourselves under the mighty hand of God in all temptation and trouble, for He will save and exalt such as are of an humble spirit.
8. In temptations and troubles a man is proved, what progress he hath made, and therein is his reward the greater, and his virtue doth the more appear. Nor is it a great thing if a man be devout and zealous so long as he suffereth no affliction; but if he behave himself patiently in the time of adversity, then is there hope of great progress. Some are kept safe from great temptations, but are overtaken in those which are little and common, that the humiliation may teach them not to trust to themselves in great things, being weak in small things.
1 Job vii. 1 (Vulg.).
2 1 Corinthians x. 13.
Look well unto thyself, and beware that thou judge not the doings of others. In judging others a man laboureth in vain; he often erreth, and easily falleth into sin; but in judging and examining himself he always laboureth to good purpose. According as a matter toucheth our fancy, so oftentimes do we judge of it; for easily do we fail of true judgment because of our own personal feeling. If God were always the sole object of our desire, we should the less easily be troubled by the erring judgment of our fancy.
2. But often some secret thought lurking within us, or even some outward circumstance, turneth us aside. Many are secretly seeking their own ends in what they do, yet know it not. They seem to live in good peace of mind so long as things go well with them, and according to their desires, but if their desires be frustrated and broken, immediately they are shaken and displeased. Diversity of feelings and opinions very often brings about dissensions between friends, between countrymen, between religious and godly men.
3. Established custom is not easily relinquished, and no man is very easily led to see with the eyes of another. If thou rest more upon thy own reason or experience than upon the power of Jesus Christ, thy light shall come slowly and hardly; for God willeth us to be perfectly subject unto Himself, and all our reason to be exalted by abundant love towards Him.
For no worldly good whatsoever, and for the love of no man, must anything be done which is evil, but for the help of the suffering a good work must sometimes be postponed, or be changed for a better; for herein a good work is not destroyed, but improved. Without charity no work profiteth, but whatsoever is done in charity, however small and of no reputation it be, bringeth forth good fruit; for God verily considereth what a man is able to do, more than the greatness of what he doth.
2. He doth much who loveth much. He doth much who doth well. He doth well who ministereth to the public good rather than to his own. Oftentimes that seemeth to be charity which is rather carnality, because it springeth from natural inclination, self-will, hope of repayment, desire of gain.
3. He who hath true and perfect charity, in no wise seeketh his own good, but desireth that God alone be altogether glorified. He envieth none, because he longeth for no selfish joy; nor doth he desire to rejoice in himself, but longeth to be blessed in God as the highest good. He ascribeth good to none save to God only, the Fountain whence all good proceedeth, and the End, the Peace, the joy of all Saints. Oh, he who hath but a spark of true charity, hath verily learned that all worldly things are full of vanity.
Those things which a man cannot amend in himself or in others, he ought patiently to bear, until God shall otherwise ordain. Bethink thee that perhaps it is better for thy trial and patience, without which our merits are but little worth. Nevertheless thou oughtest, when thou findeth such impediments, to beseech God that He would vouchsafe to sustain thee, that thou be able to bear them with a good will.
2. If one who is once or twice admonished refuse to hearken, strive not with him, but commit all to God, that His will may be done and His honour be shown in His servants, for He knoweth well how to convert the evil unto good. Endeavour to be patient in bearing with other men’s faults and infirmities whatsoever they be, for thou thyself also hast many things which have need to be borne with by others. If thou canst not make thine own self what thou desireth, how shalt thou be able to fashion another to thine own liking. We are ready to see others made perfect, and yet we do not amend our own shortcomings.
3. We will that others be straitly corrected, but we will not be corrected ourselves. The freedom of others displeaseth us, but we are dissatisfied that our own wishes shall be denied us. We desire rules to be made restraining others, but by no means will we suffer ourselves to be restrained. Thus therefore doth it plainly appear how seldom we weigh our neighbour in the same balance with ourselves. If all men were perfect, what then should we have to suffer from others for God?
4. But now hath God thus ordained, that we may learn to bear one another’s burdens, because none is without defect, none without a burden, none sufficient of himself, none wise enough of himself; but it behoveth us to bear with one another, to comfort one another, to help, instruct, admonish one another. How much strength each man hath is best proved by occasions of adversity: for such occasions do not make a man frail, but show of what temper he is.
It behoveth thee to learn to mortify thyself in many things, if thou wilt live in amity and concord with other men. It is no small thing to dwell in a religious community or congregation, and to live there without complaint, and therein to remain faithful even unto death. Blessed is he who hath lived a good life in such a body, and brought it to a happy end. If thou wilt stand fast and wilt profit as thou oughtest, hold thyself as an exile and a pilgrim upon the earth. Thou wilt have to be counted as a fool for Christ, if thou wilt lead a religious life.
2. The clothing and outward appearance are of small account; it is change of character and entire mortification of the affections which make a truly religious man. He who seeketh aught save God and the health of his soul, shall find only tribulation and sorrow. Nor can he stand long in peace, who striveth not to be least of all and servant of all.
3. Thou art called to endure and to labour, not to a life of ease and trifling talk. Here therefore are men tried as gold in the furnace. No man can stand, unless with all his heart he will humble himself for God’s sake.
Consider now the lively examples of the holy fathers, in whom shone forth real perfectness and religion, and thou shalt see how little, even as nothing, is all that we do. Ah! What is our life when compared to theirs? They, saints and friends of Christ as they were, served the Lord in hunger and thirst, in cold and nakedness, in labour and weariness, in watchings and fastings, in prayer and holy meditations, in persecutions and much rebuke.
2. O how many and grievous tribulations did the Apostles, Martyrs, Confessors, Virgins, endure; and all others who would walk in the footsteps of Christ. For they hated their souls in this world that they might keep them unto life eternal. O how strict and retired a life was that of the holy fathers who dwelt in the desert! what long and grievous temptations they did suffer! how often were they assaulted by the enemy! what frequent and fervid prayers did they offer unto God! what strict fasts did they endure! what fervent zeal and desire after spiritual profit did they manifest! how bravely did they fight that their vices might not gain the mastery! how entirely and steadfastly did they reach after God! By day they laboured, and at night they gave themselves ofttimes unto prayer; yea, even when they were labouring they ceased not from mental prayer.
3. They spent their whole time profitably; every hour seemed short for retirement with God; and through the great sweetness of contemplation, even the need of bodily refreshment was forgotten. They renounced all riches, dignities, honours, friends, kinsmen; they desired nothing from the world; they ate the bare necessaries of life; they were unwilling to minister to the body even in necessity. Thus were they poor in earthly things, but rich above measure in grace and virtue. Though poor to the outer eye, within they were filled with grace and heavenly benedictions.
4. They were strangers to the world, but unto God they were as kinsmen and friends. They seemed unto themselves as of no reputation, and in the world’s eyes contemptible; but in the sight of God they were precious and beloved. They stood fast in true humility, they lived in simple obedience, they walked in love and patience; and thus they waxed strong in spirit, and obtained great favour before God. To all religious men they were given as an example, and they ought more to provoke us unto good livings than the number of the lukewarm tempteth to carelessness of life.
5. O how great was the love of all religious persons at the beginning of this sacred institution! O what devoutness of prayer! what rivalry in holiness! what strict discipline was observed! what reverence and obedience under the rule of the master showed they in all things! The traces of them that remain until now testify that they were truly holy and perfect men, who fighting so bravely trod the world underfoot. Now a man is counted great if only he be not a transgressor, and if he can only endure with patience what he hath undertaken.
6. O the coldness and negligence of our times, that we so quickly decline from the former love, and it is become a weariness to live, because of sloth and lukewarmness. May progress in holiness not wholly fall asleep in thee, who many times hast seen so many examples of devout men!
The life of a Christian ought to be adorned with all virtues, that he may be inwardly what he outwardly appeareth unto men. And verily it should be yet better within than without, for God is a discerner of our heart, Whom we must reverence with all our hearts wheresoever we are, and walk pure in His presence as do the angels. We ought daily to renew our vows, and to kindle our hearts to zeal, as if each day were the first day of our conversion, and to say, “Help me, O God, in my good resolutions, and in Thy holy service, and grant that this day I may make a good beginning, for hitherto I have done nothing!”
2. According to our resolution so is the rate of our progress, and much diligence is needful for him who would make good progress. For if he who resolveth bravely oftentimes falleth short, how shall it be with him who resolveth rarely or feebly? But manifold causes bring about abandonment of our resolution, yet a trivial omission of holy exercises can hardly be made without some loss to us. The resolution of the righteous dependeth more upon the grace of God than upon their own wisdom; for in Him they always put their trust, whatsoever they take in hand. For man proposeth, but God disposeth; and the way of a man is not in himself.1
3. If a holy exercise be sometimes omitted for the sake of some act of piety, or of some brotherly kindness, it can easily be taken up afterwards; but if it be neglected through distaste or slothfulness, then is it sinful, and the mischief will be felt. Strive as earnestly as we may, we shall still fall short in many things. Always should some distinct resolution be made by us; and, most of all, we must strive against those sins which most easily beset us. Both our outer and inner life should be straitly examined and ruled by us, because both have to do with our progress.
4. If thou canst not be always examining thyself, thou canst at certain seasons, and at least twice in the day, at evening and at morning. In the morning make thy resolves, and in the evening inquire into thy life, how thou hast sped today in word, deed, and thought; for in these ways thou hast often perchance offended God and thy neighbour. Gird up thy lions like a man against the assaults of the devil; bridle thine appetite, and thou wilt soon be able to bridle every inclination of the flesh. Be thou never without something to do; be reading, or writing, or praying, or meditating, or doing something that is useful to the community. Bodily exercises, however, must be undertaken with discretion, nor are they to be used by all alike.
5. The duties which are not common to all must not be done openly, but are safest carried on in secret. But take heed that thou be not careless in the common duties, and more devout in the secret; but faithfully and honestly discharge the duties and commands which lie upon thee, then afterwards, if thou hast still leisure, give thyself to thyself as thy devotion leadeth thee. All cannot have one exercise, but one suiteth better to this man and another to that. Even for the diversity of season different exercises are needed, some suit better for feasts, some for fasts. We need one kind in time of temptations and others in time of peace and quietness. Some are suitable to our times of sadness, and others when we are joyful in the Lord.
6. When we draw near the time of the great feasts, good exercises should be renewed, and the prayers of holy men more fervently besought. We ought to make our resolutions from one Feast to another, as if each were the period of our departure from this world, and of entering into the eternal feast. So ought we to prepare ourselves earnestly at solemn seasons, and the more solemnly to live, and to keep straightest watch upon each holy observance, as though we were soon to receive the reward of our labours at the hand of God.
7. And if this be deferred, let us believe ourselves to be as yet ill-prepared, and unworthy as yet of the glory which shall be revealed in us at the appointed season; and let us study to prepare ourselves the better for our end. Blessed is that servant, as the Evangelist Luke hath it, whom, when the Lord cometh He shall find watching. Verily I say unto you He will make him ruler over all that He hath.2
1 Jeremiah x. 23.
2 Luke xii. 43, 44.
Seek a suitable time for thy meditation, and think frequently of the mercies of God to thee. Leave curious questions. Study such matters as bring thee sorrow for sin rather than amusement. If thou withdraw thyself from trifling conversation and idle goings about, as well as from novelties and gossip, thou shalt find thy time sufficient and apt for good meditation. The greatest saints used to avoid as far as they could the company of men, and chose to live in secret with God.
2. One hath said, “As oft as I have gone among men, so oft have I returned less a man.” This is what we often experience when we have been long time in conversation. For it is easier to be altogether silent than it is not to exceed in word. It is easier to remain hidden at home than to keep sufficient guard upon thyself out of doors. He, therefore, that seeketh to reach that which is hidden and spiritual, must go with Jesus “apart from the multitude.” No man safely goeth abroad who loveth not to rest at home. No man safely talketh but he who loveth to hold his peace. No man safely ruleth but he who loveth to be subject. No man safely commandeth but he who loveth to obey.
3. No man safely rejoiceth but he who hath the testimony of a good conscience within himself. The boldness of the Saints was always full of the fear of God. Nor were they the less earnest and humble in themselves, because they shone forth with great virtues and grace. But the boldness of wicked men springeth from pride and presumption, and at the last turneth to their own confusion. Never promise thyself security in this life, howsoever good a monk or devout a solitary thou seemest.
4. Often those who stand highest in the esteem of men, fall the more grievously because of their over great confidence. Wherefore it is very profitable unto many that they should not be without inward temptation, but should be frequently assaulted, lest they be over confident, lest they be indeed lifted up into pride, or else lean too freely upon the consolations of the world. O how good a conscience should that man keep, who never sought a joy that passeth away, who never became entangled with the world! O how great peace and quiet should he possess, who would cast off all vain care, and think only of healthful and divine things, and build his whole hope upon God!
5. No man is worthy of heavenly consolation but he who hath diligently exercised himself in holy compunction. If thou wilt feel compunction within thy heart, enter into thy chamber and shut out the tumults of the world, as it is written, Commune with your own heart in your own chamber and be still.1 In retirement thou shalt find what often thou wilt lose abroad. Retirement, if thou continue therein, groweth sweet, but if thou keep not in it, begetteth weariness. If in the beginning of thy conversation thou dwell in it and keep it well, it shall afterwards be to thee a dear friend, and a most pleasant solace.
6. In silence and quiet the devout soul goeth forward and learneth the hidden things of the Scriptures. Therein findeth she a fountain of tears, wherein to wash and cleanse herself each night, that she may grow the more dear to her Maker as she dwelleth the further from all worldly distraction. To him who withdraweth himself from his acquaintance and friends God with his holy angels will draw nigh. It is better to be unknown and take heed to oneself than to neglect oneself and work wonders. It is praiseworthy for a religious man to go seldom abroad, to fly from being seen, to have no desire to see men.
7. Why wouldest thou see what thou mayest not have? The world passeth away and the lust thereof. The desires of sensuality draw thee abroad, but when an hour is past, what dost thou bring home, but a weight upon thy conscience and distraction of heart? A merry going forth bringeth often a sorrowful return, and a merry evening maketh a sad morning? So doth all carnal joy begin pleasantly, but in the end it gnaweth away and destroyeth. What canst thou see abroad which thou seest not at home? Behold the heaven and the earth and the elements, for out of these are all things made.
8. What canst thou see anywhere which can continue long under the sun? Thou believest perchance that thou shalt be satisfied, but thou wilt never be able to attain unto this. If thou shouldest see all things before thee at once, what would it be but a vain vision? Lift up thine eyes to God on high, and pray that thy sins and negligences may be forgiven. Leave vain things to vain men, and mind thou the things which God hath commanded thee. Shut thy door upon thee, and call unto thyself Jesus thy beloved. Remain with Him in thy chamber, for thou shalt not elsewhere find so great peace. If thou hadst not gone forth nor listened to vain talk, thou hadst better kept thyself in good peace. But because it sometimes delighteth thee to hear new things, thou must therefore suffer trouble of heart.
1 Psalm iv. 4.
If thou wilt make any progress keep thyself in the fear of God, and long not to be too free, but restrain all thy senses under discipline and give not thyself up to senseless mirth. Give thyself to compunction of heart and thou shalt find devotion. Compunction openeth the way for many good things, which dissoluteness is wont quickly to lose. It is wonderful that any man can ever rejoice heartily in this life who considereth and weigheth his banishment, and the manifold dangers which beset his soul.
2. Through lightness of heart and neglect of our shortcomings we feel not the sorrows of our soul, but often vainly laugh when we have good cause to weep. There is no true liberty nor real joy, save in the fear of God with a good conscience. Happy is he who can cast away every cause of distraction and bring himself to the one purpose of holy compunction. Happy is he who putteth away from him whatsoever may stain or burden his conscience. Strive manfully; custom is overcome by custom. If thou knowest how to let men alone, they will gladly let thee alone to do thine own works.
3. Busy not thyself with the affairs of others, nor entangle thyself with the business of great men. Keep always thine eye upon thyself first of all, and give advice to thyself specially before all thy dearest friends. If thou hast not the favour of men, be not thereby cast down, but let thy concern be that thou holdest not thyself so well and circumspectly, as becometh a servant of God and a devout monk. It is often better and safer for a man not to have many comforts in this life, especially those which concern the flesh. But that we lack divine comforts or feel them rarely is to our own blame, because we seek not compunction of heart, nor utterly cast away those comforts which are vain and worldly.
4. Know thyself to be unworthy of divine consolation, and worthy rather of much tribulation. When a man hath perfect compunction, then all the world is burdensome and bitter to him. A good man will find sufficient cause for mourning and weeping; for whether he considereth himself, or pondereth concerning his neighbour, he knoweth that no man liveth here without tribulation, and the more thoroughly he considereth himself, the more thoroughly he grieveth. Grounds for just grief and inward compunction there are in our sins and vices, wherein we lie so entangled that we are but seldom able to contemplate heavenly things.
5. If thou thoughtest upon thy death more often than how long thy life should be, thou wouldest doubtless strive more earnestly to improve. And if thou didst seriously consider the future pains of hell, I believe thou wouldest willingly endure toil or pain and fear not discipline. But because these things reach not the heart, and we still love pleasant things, therefore we remain cold and miserably indifferent.
6. Oftentimes it is from poverty of spirit that the wretched body is so easily led to complain. Pray therefore humbly unto the Lord that He will give thee the spirit of compunction and say in the language of the prophet, Feed me, O Lord, with bread of tears, and give me plenteousness of tears to drink.1
1 Psalm lxxv. 5.
Thou art miserable wheresoever thou art, and whithersoever thou turnest, unless thou turn thee to God. Why art thou disquieted because it happeneth not to thee according to thy wishes and desires? Who is he that hath everything according to his will? Neither I, nor thou, nor any man upon the earth. There is no man in the world free from trouble or anguish, though he were King or Pope. Who is he who hath the happiest lot? Even he who is strong to suffer somewhat for God.
2. There are many foolish and unstable men who say, “See what a prosperous life that man hath, how rich and how great he is, how powerful, how exalted.” But lift up thine eyes to the good things of heaven, and thou shalt see that all these worldly things are nothing, they are utterly uncertain, yea, they are wearisome, because they are never possessed without care and fear. The happiness of man lieth not in the abundance of temporal things but a moderate portion sufficeth him. Our life upon the earth is verily wretchedness. The more a man desireth to be spiritual, the more bitter doth the present life become to him; because he the better understandeth and seeth the defects of human corruption. For to eat, to drink, to watch, to sleep, to rest, to labour, and to be subject to the other necessities of nature, is truly a great wretchedness and affliction to a devout man, who would fain be released and free from all sin.
3. For the inner man is heavily burdened with the necessities of the body in this world. Wherefore the prophet devoutly prayeth to be freed from them, saying, Deliver me from my necessities, O Lord.1 But woe to those who know not their own misery, and yet greater woe to those who love this miserable and corruptible life. For to such a degree do some cling to it (even though by labouring or begging they scarce procure what is necessary for subsistence) that if they might live here always, they would care nothing for the Kingdom of God.
4. Oh foolish and faithless of heart, who lie buried so deep in worldly things, that they relish nothing save the things of the flesh! Miserable ones! they will too sadly find out at the last, how vile and worthless was that which they loved. The saints of God and all loyal friends of Christ held as nothing the things which pleased the flesh, or those which flourished in this life, but their whole hope and affection aspired to the things which are above. Their whole desire was borne upwards to everlasting and invisible things, lest they should be drawn downwards by the love of things visible.
5. Lose not, brother, thy loyal desire of progress to things spiritual. There is yet time, the hour is not past. Why wilt thou put off thy resolution? Arise, begin this very moment, and say, “Now is the time to do: now is the time to fight, now is the proper time for amendment.” When thou art ill at ease and troubled, then is the time when thou art nearest unto blessing. Thou must go through fire and water that God may bring thee into a wealthy place. Unless thou put force upon thyself, thou wilt not conquer thy faults. So long as we carry about with us this frail body, we cannot be without sin, we cannot live without weariness and trouble. Gladly would we have rest from all misery; but because through sin we have lost innocence, we have lost also the true happiness. Therefore must we be patient, and wait for the mercy of God, until this tyranny be overpast, and this mortality be swallowed up of life.
6. O how great is the frailty of man, which is ever prone to evil! To-day thou confessest thy sins, and tomorrow thou committest again the sins thou didst confess. Now dost thou resolve to avoid a fault, and within an hour thou behavest thyself as if thou hadst never resolved at all. Good cause have we therefore to humble ourselves, and never to think highly of ourselves, seeing that we are so frail and unstable. And quickly may that be lost by our negligence, which by much labour was hardly attained through grace.
7. What shall become of us at the end, if at the beginning we are lukewarm and idle? Woe unto us, if we choose to rest, as though it were a time of peace and security, while as yet no sign appeareth in our life of true holiness. Rather had we need that we might begin yet afresh, like good novices, to be instructed unto good living, if haply there might be hope of some future amendment and greater spiritual increase.
1 Psalm xxv. 17.
Very quickly will there be an end of thee here; take heed therefore how it will be with thee in another world. To-day man is, and tomorrow he will be seen no more. And being removed out of sight, quickly also he is out of mind. O the dulness and hardness of man’s heart, which thinketh only of the present, and looketh not forward to the future. Thou oughtest in every deed and thought so to order thyself, as if thou wert to die this day. If thou hadst a good conscience thou wouldst not greatly fear death. It were better for thee to watch against sin, than to fly from death. If today thou art not ready, how shalt thou be ready tomorrow? To-morrow is an uncertain day; and how knowest thou that thou shalt have a tomorrow?
2. What doth it profit to live long, when we amend so little? Ah! long life doth not always amend, but often the more increaseth guilt. Oh that we might spend a single day in this world as it ought to be spent! Many there are who reckon the years since they were converted, and yet oftentimes how little is the fruit thereof. If it is a fearful thing to die, it may be perchance a yet more fearful thing to live long. Happy is the man who hath the hour of his death always before his eyes, and daily prepareth himself to die. If thou hast ever seen one die, consider that thou also shalt pass away by the same road.
3. When it is morning reflect that it may be thou shalt not see the evening, and at eventide dare not to boast thyself of the morrow. Always be thou prepared, and so live that death may never find thee unprepared. Many die suddenly and unexpectedly. For at such an hour as ye think not, the Son of Man cometh.1 When that last hour shall come, thou wilt begin to think very differently of thy whole life past, and wilt mourn bitterly that thou hast been so negligent and slothful.
4. Happy and wise is he who now striveth to be such in life as he would fain be found in death! For a perfect contempt of the world, a fervent desire to excel in virtue, the love of discipline, the painfulness of repentance, readiness to obey, denial of self, submission to any adversity for love of Christ; these are the things which shall give great confidence of a happy death. Whilst thou art in health thou hast many opportunities of good works; but when thou art in sickness I know not how much thou wilt be able to do. Few are made better by infirmity: even as they who wander much abroad seldom become holy.
5. Trust not thy friends and kinsfolk, nor put off the work of thy salvation to the future, for men will forget thee sooner than thou thinkest. It is better for thee now to provide in time, and to send some good before thee, than to trust to the help of others. If thou art not anxious for thyself now, who, thinkest thou, will be anxious for thee afterwards? Now the time is most precious. Now is the accepted time, now is the day of salvation. But alas! that thou spendest not well this time, wherein thou mightest lay up treasure which should profit thee everlastingly. The hour will come when thou shalt desire one day, yea, one hour, for amendment of life, and I know not whether thou shalt obtain.
6. Oh, dearly beloved, from what danger thou mightest free thyself, from what great fear, if only thou wouldst always live in fear, and in expectation of death! Strive now to live in such wise that in the hour of death thou mayest rather rejoice than fear. Learn now to die to the world, so shalt thou begin to live with Christ. Learn now to contemn all earthly things, and then mayest thou freely go unto Christ. Keep under thy body by penitence, and then shalt thou be able to have a sure confidence.
7. Ah, foolish one! why thinkest thou that thou shalt live long, when thou art not sure of a single day? How many have been deceived, and suddenly have been snatched away from the body! How many times hast thou heard how one was slain by the sword, another was drowned, another falling from on high broke his neck, another died at the table, another whilst at play! One died by fire, another by the sword, another by the pestilence, another by the robber. Thus cometh death to all, and the life of men swiftly passeth away like a shadow.
8. Who will remember thee after thy death? And who will entreat for thee? Work, work now, oh dearly beloved, work all that thou canst. For thou knowest not when thou shalt die, nor what shall happen unto thee after death. While thou hast time, lay up for thyself undying riches. Think of nought but of thy salvation; care only for the things of God. Make to thyself friends, by venerating the saints of God and walking in their steps, that when thou failest, thou mayest be received into everlasting habitations.2
9. Keep thyself as a stranger and a pilgrim upon the earth, to whom the things of the world appertain not. Keep thine heart free, and lifted up towards God, for here have we no continuing city.3 To Him direct thy daily prayers with crying and tears, that thy spirit may be found worthy to pass happily after death unto its Lord. Amen.
1 Matthew xxiv. 44.
2 Luke xvi. 9.
3 Hebrews xiii. 14.
In all that thou doest, remember the end, and how thou wilt stand before a strict judge, from whom nothing is hid, who is not bribed with gifts, nor accepteth excuses, but will judge righteous judgment. O most miserable and foolish sinner, who art sometimes in fear of the countenance of an angry man, what wilt thou answer to God, who knoweth all thy misdeeds? Why dost thou not provide for thyself against the day of judgment, when no man shall be able to be excused or defended by means of another, but each one shall bear his burden himself alone? Now doth thy labour bring forth fruit, now is thy weeping acceptable, thy groaning heard, thy sorrow well pleasing to God, and cleansing to thy soul.
2. Even here on earth the patient man findeth great occasion of purifying his soul. When suffering injuries he grieveth more for the other’s malice than for his own wrong; when he prayeth heartily for those that despitefully use him, and forgiveth them from his heart; when he is not slow to ask pardon from others; when he is swifter to pity than to anger; when he frequently denieth himself and striveth altogether to subdue the flesh to the spirit. Better is it now to purify the soul from sin, than to cling to sins from which we must be purged hereafter. Truly we deceive ourselves by the inordinate love which we bear towards the flesh.
3. What is it which that fire shall devour, save thy sins? The more thou sparest thyself and followest the flesh, the more heavy shall thy punishment be, and the more fuel art thou heaping up for the burning. For wherein a man hath sinned, therein shall he be the more heavily punished. There shall the slothful be pricked forward with burning goads, and the gluttons be tormented with intolerable hunger and thirst. There shall the luxurious and the lovers of pleasure be plunged into burning pitch and stinking brimstone, and the envious shall howl like mad dogs for very grief.
4. No sin will there be which shall not be visited with its own proper punishment. The proud shall be filled with utter confusion, and the covetous shall be pinched with miserable poverty. An hour’s pain there shall be more grievous than a hundred years here of the bitterest penitence. No quiet shall be there, no comfort for the lost, though here sometimes there is respite from pain, and enjoyment of the solace of friends. Be thou anxious now and sorrowful for thy sins, that in the day of judgment thou mayest have boldness with the blessed. For then shall the righteous man stand in great boldness before the face of such as have afflicted him and made no account of his labours.1 Then shall he stand up to judge, he who now submitteth himself in humility to the judgments of men. Then shall the poor and humble man have great confidence, while the proud is taken with fear on every side.
5. Then shall it be seen that he was the wise man in this world who learned to be a fool and despised for Christ. Then shall all tribulation patiently borne delight us, while the mouth of the ungodly shall be stopped. Then shall every godly man rejoice, and every profane man shall mourn. Then the afflicted flesh shall more rejoice than if it had been alway nourished in delights. Then the humble garment shall put on beauty, and the precious robe shall hide itself as vile. Then the little poor cottage shall be more commended than the gilded palace. Then enduring patience shall have more might than all the power of the world. Then simple obedience shall be more highly exalted than all worldly wisdom.
6. Then a pure and good conscience shall more rejoice than learned philosophy. Then contempt of riches shall have more weight than all the treasure of the children of this world. Then shalt thou find more comfort in having prayed devoutly than in having fared sumptuously. Then thou wilt rather rejoice in having kept silence than in having made long speech. Then holy deeds shall be far stronger than many fine words. Then a strict life and sincere penitence shall bring deeper pleasure than all earthly delight. Learn now to suffer a little, that then thou mayest be enabled to escape heavier sufferings. Prove first here, what thou art able to endure hereafter. If now thou art able to bear so little, how wilt thou be able to endure eternal torments? If now a little suffering maketh thee so impatient, what shall hell-fire do then? Behold of a surety thou art not able to have two Paradises, to take thy fill or delight here in this world, and to reign with Christ hereafter.
7. If even unto this day thou hadst ever lived in honours and pleasures, what would the whole profit thee if now death came to thee in an instant? All therefore is vanity, save to love God and to serve Him only. For he who loveth God with all his heart feareth not death, nor punishment, nor judgment, nor hell, because perfect love giveth sure access to God. But he who still delighteth in sin, no marvel if he is afraid of death and judgment. Nevertheless it is a good thing, if love as yet cannot restrain thee from evil, that at least the fear of hell should hold thee back. But he who putteth aside the fear of God cannot long continue in good, but shall quickly fall into the snares of the devil.
1 Wisd. v. 1.
Be thou watchful and diligent in God’s service, and bethink thee often why thou hast renounced the world. Was it not that thou mightest live to God and become a spiritual man? Be zealous, therefore, for thy spiritual profit, for thou shalt receive shortly the reward of thy labours, and neither fear nor sorrow shall come any more into thy borders. Now shalt thou labour a little, and thou shalt find great rest, yea everlasting joy. If thou shalt remain faithful and zealous in labour, doubt not that God shall be faithful and bountiful in rewarding thee. It is thy duty to have a good hope that thou wilt attain the victory, but thou must not fall into security lest thou become slothful or lifted up.
2. A certain man being in anxiety of mind, continually tossed about between hope and fear, and being on a certain day overwhelmed with grief, cast himself down in prayer before the altar in a church, and meditated within himself, saying, “Oh! if I but knew that I should still persevere,” and presently heard within him a voice from God, “And if thou didst know it, what wouldst thou do? Do now what thou wouldst do then, and thou shalt be very secure.” And straightway being comforted and strengthened, he committed himself to the will of God and the perturbation of spirit ceased, neither had he a mind any more to search curiously to know what should befall him hereafter, but studied rather to inquire what was the good and acceptable will of God, for the beginning and perfecting of every good work.
3. Hope in the Lord and be doing good, saith the Prophet; dwell in the land and thou shalt be fed1 with its riches. One thing there is which holdeth back many from progress and fervent amendment, even the dread of difficulty, or the labour of the conflict. Nevertheless they advance above all others in virtue who strive manfully to conquer those things which are most grievous and contrary to them, for there a man profiteth most and meriteth greater grace where he most overcometh himself and mortifieth himself in spirit.
4. But all men have not the same passions to conquer and to mortify, yet he who is diligent shall attain more profit, although he have stronger passions, than another who is more temperate of disposition, but is withal less fervent in the pursuit of virtue. Two things specially avail unto improvement in holiness, namely firmness to withdraw ourselves from the sin to which by nature we are most inclined, and earnest zeal for that good in which we are most lacking. And strive also very earnestly to guard against and subdue those faults which displease thee most frequently in others.
5. Gather some profit to thy soul wherever thou art, and wherever thou seest or hearest good examples, stir thyself to follow them, but where thou seest anything which is blameworthy, take heed that thou do not the same; or if at any time thou hast done it, strive quickly to amend thyself. As thine eye observeth others, so again are the eyes of others upon thee. How sweet and pleasant is it to see zealous and godly brethren temperate and of good discipline; and how sad is it and grievous to see them walking disorderly, not practising the duties to which they are called. How hurtful a thing it is to neglect the purpose of their calling, and turn their inclinations to things which are none of their business.
6. Be mindful of the duties which thou hast undertaken, and set always before thee the remembrance of the Crucified. Truly oughtest thou to be ashamed as thou lookest upon the life of Jesus Christ, because thou hast not yet endeavoured to conform thyself more unto Him, though thou hast been a long time in the way of God. A religious man who exercises himself seriously and devoutly in the most holy life and passion of our Lord shall find there abundantly all things that are profitable and necessary for him, neither is there need that he shall seek anything better beyond Jesus. Oh! if Jesus crucified would come into our hearts, how quickly, and completely should we have learned all that we need to know!
7. He who is earnest receiveth and beareth well all things that are laid upon him. He who is careless and lukewarm hath trouble upon trouble, and suffereth anguish upon every side, because he is without inward consolation, and is forbidden to seek that which is outward. He who is living without discipline is exposed to grievous ruin. He who seeketh easier and lighter discipline shall always be in distress, because one thing or another will give him displeasure.
8. O! if no other duty lay upon us but to praise the Lord our God with our whole heart and voice! Oh! if thou never hadst need to eat or drink, or sleep, but wert always able to praise God, and to give thyself to spiritual exercises alone; then shouldst thou be far happier than now, when for so many necessities thou must serve the flesh. O! that these necessities were not, but only the spiritual refreshments of the soul, which alas we taste too seldom.
9. When a man hath come to this, that he seeketh comfort from no created thing, then doth he perfectly begin to enjoy God, then also will he be well contented with whatsoever shall happen unto him. Then will he neither rejoice for much nor be sorrowful for little, but he committeth himself altogether and with full trust unto God, who is all in all to him, to whom nothing perisheth nor dieth, but all things live to Him and obey His every word without delay.
10. Remember always thine end, and how the time which is lost returneth not. Without care and diligence thou shalt never get virtue. If thou beginnest to grow cold, it shall begin to go ill with thee, but if thou givest thyself unto zeal thou shalt find much peace, and shalt find thy labour the lighter because of the grace of God and the love of virtue. A zealous and diligent man is ready for all things. It is greater labour to resist sins and passions than to toil in bodily labours. He who shunneth not small faults falleth little by little into greater. At eventide thou shalt always be glad if thou spend the day profitably. Watch over thyself, stir thyself up, admonish thyself, and howsoever it be with others, neglect not thyself. The more violence thou dost unto thyself, the more thou shall profit. Amen.
1 Psalm xxxvii. 3.
The kingdom of God is within you,1 saith the Lord. Turn thee with all thine heart to the Lord and forsake this miserable world, and thou shalt find rest unto thy soul. Learn to despise outward things and to give thyself to things inward, and thou shalt see the kingdom of God come within thee. For the kingdom of God is peace and joy in the Holy Ghost, and it is not given to the wicked. Christ will come to thee, and show thee His consolation, if thou prepare a worthy mansion for Him within thee. All His glory and beauty is from within, and there it pleaseth Him to dwell. He often visiteth the inward man and holdeth with him sweet discourse, giving him soothing consolation, much peace, friendship exceeding wonderful.
2. Go to, faithful soul, prepare thy heart for this bridegroom that he may vouchsafe to come to thee and dwell within thee, for so He saith, if any man loveth me he will keep my words: and my Father will love him, and we will come unto him and make our abode with him.2 Give, therefore, place to Christ and refuse entrance to all others. When thou hast Christ, thou art rich, and hast sufficient. He shall be thy provider and faithful watchman in all things, so that thou hast no need to trust in men, for men soon change and swiftly pass away, but Christ remaineth for ever and standeth by us firmly even to the end.
3. There is no great trust to be placed in a frail and mortal man, even though he be useful and dear to us, neither should much sorrow arise within us if sometimes he oppose and contradict us. They who are on thy side today, may tomorrow be against thee, and often are they turned round like the wind. Put thy whole trust in God and let Him be thy fear and thy love, He will answer for thee Himself, and will do for thee what is best. Here hast thou no continuing city,3 and wheresoever thou art, thou art a stranger and a pilgrim, and thou shalt never have rest unless thou art closely united to Christ within thee.
4. Why dost thou cast thine eyes hither and thither, since this is not the place of thy rest? In heaven ought thy habitation to be, and all earthly things should be looked upon as it were in the passing by. All things pass away and thou equally with them. Look that thou cleave not to them lest thou be taken with them and perish. Let thy contemplation be on the Most High, and let thy supplication be directed unto Christ without ceasing. If thou canst not behold high and heavenly things, rest thou in the passion of Christ and dwell willingly in His sacred wounds. For if thou devoutly fly to the wounds of Jesus, and the precious marks of the nails and the spear, thou shalt find great comfort in tribulation, nor will the slights of men trouble thee much, and thou wilt easily bear their unkind words.
5. Christ also, when He was in the world, was despised and rejected of men, and in His greatest necessity was left by His acquaintance and friends to bear these reproaches. Christ was willing to suffer and be despised, and darest thou complain of any? Christ had adversaries and gainsayers, and dost thou wish to have all men thy friends and benefactors? Whence shall thy patience attain her crown if no adversity befall thee? If thou art unwilling to suffer any adversity, how shalt thou be the friend of Christ? Sustain thyself with Christ and for Christ if thou wilt reign with Christ.
6. If thou hadst once entered into the mind of Jesus, and hadst tasted yea even a little of his tender love, then wouldst thou care nought for thine own convenience or inconvenience, but wouldst rather rejoice at trouble brought upon thee, because the love of Jesus maketh a man to despise himself. He who loveth Jesus, and is inwardly true and free from inordinate affections, is able to turn himself readily unto God, and to rise above himself in spirit, and to enjoy fruitful peace.
7. He who knoweth things as they are and not as they are said or seem to be, he truly is wise, and is taught of God more than of men. He who knoweth how to walk from within, and to set little value upon outward things, requireth not places nor waiteth for seasons, for holding his intercourse with God. The inward man quickly recollecteth himself, because he is never entirely given up to outward things. No outward labour and no necessary occupations stand in his way, but as events fall out, so doth he fit himself to them. He who is rightly disposed and ordered within careth not for the strange and perverse conduct of men. A man is hindered and distracted in so far as he is moved by outward things.
8. If it were well with thee, and thou wert purified from evil, all things would work together for thy good and profiting. For this cause do many things displease thee and often trouble thee, that thou art not yet perfectly dead to thyself nor separated from all earthly things. Nothing so defileth and entangleth the heart of man as impure love towards created things. If thou rejectest outward comfort thou wilt be able to contemplate heavenly things and frequently to be joyful inwardly.
1 Luke xvii. 21.
2 John xiv. 23.
3 Hebrews xiii. 14.
Make no great account who is for thee or against thee, but mind only the present duty and take care that God be with thee in whatsoever thou doest. Have a good conscience and God will defend thee, for he whom God will help no man’s perverseness shall be able to hurt. If thou knowest how to hold thy peace and to suffer, without doubt thou shalt see the help of the Lord. He knoweth the time and the way to deliver thee, therefore must thou resign thyself to Him. To God it belongeth to help and to deliver from all confusion. Oftentimes it is very profitable for keeping us in greater humility, that others know and rebuke our faults.
2. When a man humbleth himself for his defects, he then easily pacifieth others and quickly satisfieth those that are angered against him. God protecteth and delivereth the humble man, He loveth and comforteth the humble man, to the humble man He inclineth Himself, on the humble He bestoweth great grace, and when he is cast down He raiseth him to glory: to the humble He revealeth His secrets, and sweetly draweth and inviteth him to Himself. The humble man having received reproach, is yet in sufficient peace, because he resteth on God and not on the world. Reckon not thyself to have profited in anywise unless thou feel thyself to be inferior to all.
First keep thyself in peace, and then shalt thou be able to be a peacemaker towards others. A peaceable man doth more good than a well-learned. A passionate man turneth even good into evil and easily believeth evil; a good, peaceable man converteth all things into good. He who dwelleth in peace is suspicious of none, but he who is discontented and restless is tossed with many suspicions, and is neither quiet himself nor suffereth others to be quiet. He often saith what he ought not to say, and omitteth what it were more expedient for him to do. He considereth to what duties others are bound, and neglecteth those to which he is bound himself. Therefore be zealous first over thyself, and then mayest thou righteously be zealous concerning thy neighbour.
2. Thou knowest well how to excuse and to colour thine own deeds, but thou wilt not accept the excuses of others. It would be more just to accuse thyself and excuse thy brother. If thou wilt that others bear with thee, bear thou with others. Behold how far thou art as yet from the true charity and humility which knows not how to be angry or indignant against any save self alone. It is no great thing to mingle with the good and the meek, for this is naturally pleasing to all, and every one of us willingly enjoyeth peace and liketh best those who think with us: but to be able to live peaceably with the hard and perverse, or with the disorderly, or those who oppose us, this is a great grace and a thing much to be commended and most worthy of a man.
3. There are who keep themselves in peace and keep peace also with others, and there are who neither have peace nor suffer others to have peace; they are troublesome to others, but always more troublesome to themselves. And there are who hold themselves in peace, and study to bring others unto peace; nevertheless, all our peace in this sad life lieth in humble suffering rather than in not feeling adversities. He who best knoweth how to suffer shall possess the most peace; that man is conqueror of himself and lord of the world, the friend of Christ, and the inheritor of heaven.
By two wings is man lifted above earthly things, even by simplicity and purity. Simplicity ought to be in the intention, purity in the affection. Simplicity reacheth towards God, purity apprehendeth Him and tasteth Him. No good action will be distasteful to thee if thou be free within from inordinate affection. If thou reachest after and seekest, nothing but the will of God and the benefit of thy neighbour, thou wilt entirely enjoy inward liberty. If thine heart were right, then should every creature be a mirror of life and a book of holy doctrine. There is no creature so small and vile but that it showeth us the goodness of God.
2. If thou wert good and pure within, then wouldst thou look upon all things without hurt and understand them aright. A pure heart seeth the very depths of heaven and hell. Such as each one is inwardly, so judgeth he outwardly. If there is any joy in the world surely the man of pure heart possesseth it, and if there is anywhere tribulation and anguish, the evil conscience knoweth it best. As iron cast into the fire loseth rust and is made altogether glowing, so the man who turneth himself altogether unto God is freed from slothfulness and changed into a new man.
3. When a man beginneth to grow lukewarm, then he feareth a little labour, and willingly accepteth outward consolation; but when he beginneth perfectly to conquer himself and to walk manfully in the way of God, then he counteth as nothing those things which aforetime seemed to be so grievous unto him.
We cannot place too little confidence in ourselves, because grace and understanding are often lacking to us. Little light is there within us, and what we have we quickly lose by negligence. Oftentimes we perceive not how great is our inward blindness. We often do ill and excuse it worse. Sometimes we are moved by passion and count it zeal; we blame little faults in others and pass over great faults in ourselves. Quickly enough we feel and reckon up what we bear at the hands of others, but we reflect not how much others are bearing from us. He who would weigh well and rightly his own doings would not be the man to judge severely of another.
2. The spiritually-minded man putteth care of himself before all cares; and he who diligently attendeth to himself easily keepeth silence concerning others. Thou wilt never be spiritually minded and godly unless thou art silent concerning other men’s matters and take full heed to thyself. If thou think wholly upon thyself and upon God, what thou seest out of doors shall move thee little. Where art thou when thou art not present to thyself? and when thou hast overrun all things, what hath it profited thee, thyself being neglected? If thou wouldst have peace and true unity, thou must put aside all other things, and gaze only upon thyself.
3. Then thou shalt make great progress if thou keep thyself free from all temporal care. Thou shalt lamentably fall away if thou set a value upon any worldly thing. Let nothing be great, nothing high, nothing pleasing, nothing acceptable unto thee, save God Himself or the things of God. Reckon as altogether vain whatsoever consolation comes to thee from a creature. The soul that loveth God looketh not to anything that is beneath God. God alone is eternal and incomprehensible, filling all things, the solace of the soul, and the true joy of the heart.
The testimony of a good conscience is the glory of a good man. Have a good conscience and thou shalt ever have joy. A good conscience is able to bear exceeding much, and is exceeding joyful in the midst of adversities; an evil conscience is ever fearful and unquiet. Thou shalt rest sweetly if thy heart condemn thee not. Never rejoice unless when thou hast done well. The wicked have never true joy, nor feel internal peace, for there is no peace, saith my God, to the wicked.1 And if they say “we are in peace, there shall no harm happen unto us, and who shall dare to do us hurt?” believe them not, for suddenly shall the wrath of God rise up against them, and their deeds shall be brought to nought, and their thoughts shall perish.
2. To glory in tribulation is not grievous to him who loveth; for such glorying is glorying in the Cross of Christ. Brief is the glory which is given and received of men. Sadness always goeth hand in hand with the glory of the world. The glory of the good is in their conscience, and not in the report of men. The joy of the upright is from God and in God, and their joy is in the truth. He who desireth true and eternal glory careth not for that which is temporal; and he who seeketh temporal glory, or who despiseth it from his heart, is proved to bear little love for that which is heavenly. He who careth for neither praises nor reproaches hath great tranquillity of heart.
3. He will easily be contented and filled with peace, whose conscience is pure. Thou art none the holier if thou art praised, nor the viler if thou art reproached. Thou art what thou art; and thou canst not be better than God pronounceth thee to be. If thou considerest well what thou art inwardly, thou wilt not care what men will say to thee. Man looketh on the outward appearance, but the Lord looketh on the heart:2 man looketh on the deed, but God considereth the intent. It is the token of a humble spirit always to do well, and to set little by oneself. Not to look for consolation from any created thing is a sign of great purity and inward faithfulness.
4. He that seeketh no outward witness on his own behalf, showeth plainly that he hath committed himself wholly to God. For not he that commendeth himself is approved, as St. Paul saith, but whom the Lord commendeth.3 To walk inwardly with God, and not to be held by any outer affections, is the state of a spiritual man.
1 Isaiah lvii. 21.
2 1 Samuel xvi. 7.
3 2 Corinthians x. 18.
Blessed is he who understandeth what it is to love Jesus, and to despise himself for Jesus’ sake. He must give up all that he loveth for his Beloved, for Jesus will be loved alone above all things. The love of created things is deceiving and unstable, but the love of Jesus is faithful and lasting. He who cleaveth to created things will fall with their slipperiness; but he who embraceth Jesus will stand upright for ever. Love Him and hold Him for thy friend, for He will not forsake thee when all depart from thee, nor will he suffer thee to perish at the last. Thou must one day be separated from all, whether thou wilt or wilt not.
2. Cleave thou to Jesus in life and death, and commit thyself unto His faithfulness, who, when all men fail thee, is alone able to help thee. Thy Beloved is such, by nature, that He will suffer no rival, but alone will possess thy heart, and as a king will sit upon His own throne. If thou wouldst learn to put away from thee every created thing, Jesus would freely take up His abode with thee. Thou wilt find all trust little better than lost which thou hast placed in men, and not in Jesus. Trust not nor lean upon a reed shaken with the wind, because all flesh is grass, and the goodliness thereof falleth as the flower of the field.1
3. Thou wilt be quickly deceived if thou lookest only upon the outward appearance of men, for if thou seekest thy comfort and profit in others, thou shalt too often experience loss. If thou seekest Jesus in all things thou shalt verily find Jesus, but if thou seekest thyself thou shalt also find thyself, but to thine own hurt. For if a man seeketh not Jesus he is more hurtful to himself than all the world and all his adversaries.
1 Isaiah xl. 6.
When Jesus is present all is well and nothing seemeth hard, but when Jesus is not present everything is hard. When Jesus speaketh not within, our comfort is nothing worth, but if Jesus speaketh but a single word great is the comfort we experience. Did not Mary Magdalene rise up quickly from the place where she wept when Martha said to her, The Master is come and calleth for thee?1 Happy hour when Jesus calleth thee from tears to the joy of the spirit! How dry and hard art thou without Jesus! How senseless and vain if thou desirest aught beyond Jesus! Is not this greater loss than if thou shouldst lose the whole world?
2. What can the world profit thee without Jesus? To be without Jesus is the nethermost hell, and to be with Jesus is sweet paradise. If Jesus were with thee no enemy could hurt thee. He who findeth Jesus findeth a good treasure, yea, good above all good; and he who loseth Jesus loseth exceeding much, yea, more than the whole world. Most poor is he who liveth without Jesus, and most rich is he who is much with Jesus.
3. It is great skill to know how to live with Jesus, and to know how to hold Jesus is great wisdom. Be thou humble and peaceable and Jesus shall be with thee. Be godly and quiet, and Jesus will remain with thee. Thou canst quickly drive away Jesus and lose His favour if thou wilt turn away to the outer things. And if thou hast put Him to flight and lost Him, to whom wilt thou flee, and whom then wilt thou seek for a friend? Without a friend thou canst not live long, and if Jesus be not thy friend above all thou shalt be very sad and desolate. Madly therefore doest thou if thou trusteth or findest joy in any other. It is preferable to have the whole world against thee, than Jesus offended with thee. Therefore of all that are dear to thee, let Jesus be specially loved.
4. Let all be loved for Jesus’ sake, but Jesus for His own. Jesus Christ alone is to be specially loved, for He alone is found good and faithful above all friends. For His sake and in Him let both enemies and friends be dear to thee, and pray for them all that they may all know and love Him. Never desire to be specially praised or loved, because this belongeth to God alone, who hath none like unto Himself. Nor wish thou that any one set his heart on thee, nor do thou give thyself up to the love of any, but let Jesus be in thee and in every good man.
5. Be pure and free within thyself, and be not entangled by any created thing. Thou oughtest to bring a bare and clean heart to God, if thou desirest to be ready to see how gracious the Lord is. And in truth, unless thou be prevented and drawn on by His grace, thou wilt not attain to this, that having cast out and dismissed all else, thou alone art united to God. For when the grace of God cometh to a man, then he becometh able to do all things, and when it departeth then he will be poor and weak and given up unto troubles. In these thou art not to be cast down nor to despair, but to rest with calm mind on the will of God, and to bear all things which come upon thee unto the praise of Jesus Christ; for after winter cometh summer, after night returneth day, after the tempest a great calm.
1 John xi. 28.
It is no hard thing to despise human comfort when divine is present. It is a great thing, yea very great, to be able to bear the loss both of human and divine comfort; and for the love of God willingly to bear exile of heart, and in nought to seek oneself, nor to look to one’s own merit. What great matter is it, if thou be cheerful of heart and devout when favour cometh to thee? That is an hour wherein all rejoice. Pleasantly enough doth he ride whom the grace of God carrieth. And what marvel, if he feeleth no burden who is carried by the Almighty, and is led onwards by the Guide from on high?
2. We are willing to accept anything for comfort, and it is difficult for a man to be freed from himself. The holy martyr Laurence overcame the love of the world and even of his priestly master, because he despised everything in the world which seemed to be pleasant; and for the love of Christ he calmly suffered even God’s chief priest, Sixtus, whom he dearly loved, to be taken from him. Thus by the love of the Creator he overcame the love of man, and instead of human comfort he chose rather God’s good pleasure. So also learn thou to resign any near and beloved friend for the love of God. Nor take it amiss when thou hast been deserted by a friend, knowing that we must all be parted from one another at last.
3. Mightily and long must a man strive within himself before he learn altogether to overcome himself, and to draw his whole affection towards God. When a man resteth upon himself, he easily slippeth away unto human comforts. But a true lover of Christ, and a diligent seeker after virtue, falleth not back upon those comforts, nor seeketh such sweetness as may be tasted and handled, but desireth rather hard exercises, and to undertake severe labours for Christ.
4. When, therefore, spiritual comfort is given by God, receive it with giving of thanks, and know that it is the gift of God, not thy desert. Be not lifted up, rejoice not overmuch nor foolishly presume, but rather be more humble for the gift, more wary and more careful in all thy doings; for that hour will pass away, and temptation will follow. When comfort is taken from thee, do not straightway despair, but wait for the heavenly visitation with humility and patience, for God is able to give thee back greater favour and consolation. This is not new nor strange to those who have made trial of the way of God, for with the great saints and the ancient prophets there was often this manner of change.
5. Wherefore one said when the favour of God was present with him, I said in my prosperity I shall never be moved,1 but he goeth on to say what he felt within himself when the favour departed: Thou didst turn Thy face from me, and I was troubled. In spite whereof he in no wise despaireth, but the more instantly entreateth God, and saith, Unto Thee, O Lord, will I cry, and will pray unto my God; and then he receiveth the fruit of his prayer, and testifieth how he hath been heard, saying, The Lord heard me and had mercy upon me, the Lord was my helper. But wherein? Thou hast turned my heaviness into joy, Thou hast put off my sackcloth and girded me with gladness. If it was thus with the great saints, we who are poor and needy ought not to despair if we are sometimes in the warmth and sometimes in the cold, for the Spirit cometh and goeth according to the good pleasure of His will. Wherefore holy Job saith, Thou dost visit him in the morning, and suddenly Thou dost prove him.2
6. Whereupon then can I hope, or wherein may I trust, save only in the great mercy of God, and the hope of heavenly grace? For whether good men are with me, godly brethren or faithful friends, whether holy books or beautiful discourses, whether sweet hymns and songs, all these help but little, and have but little savour when I am deserted by God’s favour and left to mine own poverty. There is no better remedy, then, than patience and denial of self, and an abiding in the will of God.
7. I have never found any man so religious and godly, but that he felt sometimes a withdrawal of the divine favour, and lack of fervour. No saint was ever so filled with rapture, so enlightened, but that sooner or later he was tempted. For he is not worthy of the great vision of God, who, for God’s sake, hath not been exercised by some temptation. For temptation is wont to go before as a sign of the comfort which shall follow, and heavenly comfort is promised to those who are proved by temptation. As it is written, To him that overcometh I will give to eat of the tree of life.3
8. Divine comfort is given that a man may be stronger to bear adversities. And temptation followeth, lest he be lifted up because of the benefit. The devil sleepeth not; thy flesh is not yet dead; therefore, cease thou not to make thyself ready unto the battle, for enemies stand on thy right hand and on thy left, and they are never at rest.
1 Psalm xxx. 6.
2 Job vii. 18.
3 Revelation ii. 7.
Why seekest thou rest when thou art born to labour? Prepare thyself for patience more than for comforts, and for bearing the cross more than for joy. For who among the men of this world would not gladly receive consolation and spiritual joy if he might always have it? For spiritual comforts exceed all the delights of the world, and all the pleasures of the flesh. For all worldly delights are either empty or unclean, whilst spiritual delights alone are pleasant and honourable, the offspring of virtue, and poured forth by God into pure minds. But no man can always enjoy these divine comforts at his own will, because the season of temptation ceaseth not for long.
2. Great is the difference between a visitation from above and false liberty of spirit and great confidence in self. God doeth well in giving us the grace of comfort, but man doeth ill in not immediately giving God thanks thereof. And thus the gifts of grace are not able to flow unto us, because we are ungrateful to the Author of them, and return them not wholly to the Fountain whence they flow. For grace ever becometh the portion of him who is grateful and that is taken away from the proud, which is wont to be given to the humble.
3. I desire no consolation which taketh away from me compunction, I love no contemplation which leadeth to pride. For all that is high is not holy, nor is everything that is sweet good; every desire is not pure; nor is everything that is dear to us pleasing unto God. Willingly do I accept that grace whereby I am made humbler and more wary and more ready to renounce myself. He who is made learned by the gift of grace and taught wisdom by the stroke of the withdrawal thereof, will not dare to claim any good thing for himself, but will rather confess that he is poor and needy. Give unto God the thing which is God’s,1 and ascribe to thyself that which is thine; that is, give thanks unto God for His grace, but for thyself alone confess thy fault, and that thy punishment is deserved for thy fault.
4. Sit thou down always in the lowest room and thou shalt be given the highest place.2 For the highest cannot be without the lowest. For the highest saints of God are least in their own sight, and the more glorious they are, so much the lowlier are they in themselves; full of grace and heavenly glory, they are not desirous of vain-glory; resting on God and strong in His might, they cannot be lifted up in any wise. And they who ascribe unto God all the good which they have received, “seek not glory one of another, but the glory which cometh from God only,” and they desire that God shall be praised in Himself and in all His Saints above all things, and they are always striving for this very thing.
5. Be thankful, therefore, for the least benefit and thou shalt be worthy to receive greater. Let the least be unto thee even as the greatest, and let that which is of little account be unto thee as a special gift. If the majesty of the Giver be considered, nothing that is given shall seem small and of no worth, for that is not a small thing which is given by the Most High God. Yea, though He gave punishment and stripes, we ought to be thankful, because He ever doth for our profit whatever He suffereth to come upon us. He who seeketh to retain the favour of God, let him be thankful for the favour which is given, and patient in respect of that which is taken away. Let him pray that it may return; let him be wary and humble that he lose it not.
1 Matthew xxii. 21.
2 Luke xiv. 10.
Jesus hath many lovers of His heavenly kingdom, but few bearers of His Cross. He hath many seekers of comfort, but few of tribulation. He findeth many companions of His table, but few of His fasting. All desire to rejoice with Him, few are willing to undergo anything for His sake. Many follow Jesus that they may eat of His loaves, but few that they may drink of the cup of His passion. Many are astonished at His Miracles, few follow after the shame of His Cross. Many love Jesus so long as no adversities happen to them. Many praise Him and bless Him, so long as they receive any comforts from Him. But if Jesus hide Himself and withdraw from them a little while, they fall either into complaining or into too great dejection of mind.
2. But they who love Jesus for Jesus’ sake, and not for any consolation of their own, bless Him in all tribulation and anguish of heart as in the highest consolation. And if He should never give them consolation, nevertheless they would always praise Him and always give Him thanks.
3. Oh what power hath the pure love of Jesus, unmixed with any gain or love of self! Should not all they be called mercenary who are always seeking consolations? Do they not prove themselves lovers of self more than of Christ who are always seeking their own gain and advantage? Where shall be found one who is willing to serve God altogether for nought?
4. Rarely is any one found so spiritual as to be stripped of all selfish thoughts, for who shall find a man truly poor in spirit and free of all created things? “His value is from afar, yea from the ends of the earth.” A man may give away all his goods, yet that is nothing; and if he do many deeds of penitence, yet that is a small thing; and though he understand all knowledge, yet that is afar off; and if he have great virtue and zealous devotion, yet much is lacking unto him, yea, one thing which is the most necessary to him of all. What is it then? That having given up all things besides, he give up himself and go forth from himself utterly, and retain nothing of self-love; and having done all things which he knoweth to be his duty to do, that he feel that he hath done nothing. Let him not reckon that much which might be much esteemed, but let him pronounce himself to be in truth an unprofitable servant, as the Truth Himself saith, When ye have done all things that are commanded you, say, we are unprofitable servants.1 Then may he be truly poor and naked in spirit, and be able to say with the Prophet, As for me, I am poor and needy.2 Nevertheless, no man is richer than he, no man stronger, no man freer. For he knoweth both how to give up himself and all things, and how to be lowly in his own eyes.
1 Luke xvii. 10.
2 Psalm xxv. 16.
That seemeth a hard saying to many, If any man will come after Me, let him deny himself and take up his Cross and follow Me.1 But it will be much harder to hear that last sentence, Depart from me, ye wicked, into eternal fire.2 For they who now willingly hear the word of the Cross and follow it, shall not then fear the hearing of eternal damnation. This sign of the Cross shall be in heaven when the Lord cometh to Judgment. Then all servants of the Cross, who in life have conformed themselves to the Crucified, shall draw nigh unto Christ the Judge with great boldness.
2. Why fearest thou then to take up the cross which leadeth to a kingdom? In the Cross is health, in the Cross is life, in the Cross is protection from enemies, in the Cross is heavenly sweetness, in the Cross strength of mind, in the Cross joy of the spirit, in the Cross the height of virtue, in the Cross perfection of holiness. There is no health of the soul, no hope of eternal life, save in the Cross. Take up therefore, thy cross and follow Jesus and thou shalt go into eternal life. He went before thee bearing His Cross and died for thee upon the Cross, that thou also mayest bear thy cross and mayest love to be crucified upon it. For if thou be dead with Him, thou shalt also live with Him, and if thou be a partaker of His sufferings thou shalt be also of His glory.
3. Behold everything dependeth upon the Cross, and everything lieth in dying; and there is none other way unto life and to true inward peace, except the way of the Holy Cross and of daily mortification. Go where thou wilt, seek whatsoever thou wilt, and thou shalt find no higher way above nor safer way below, than the way of the Holy Cross. Dispose and order all things according to thine own will and judgment, and thou shalt ever find something to suffer either willingly or unwillingly, and thus thou shalt ever find thy cross. For thou shalt either feel pain of body, or tribulation of spirit within thy soul.
4. Sometimes thou wilt be forsaken of God, sometimes thou wilt be tried by thy neighbour, and which is more, thou wilt often be wearisome to thyself. And still thou canst not be delivered nor eased by any remedy or consolation, but must bear so long as God will. For God will have thee learn to suffer tribulation without consolation, and to submit thyself fully to it, and by tribulation be made more humble. No man understandeth the Passion of Christ in his heart so well as he who hath had somewhat of the like suffering himself. The Cross therefore is always ready, and every where waiteth for thee. Thou canst not flee from it whithersoever thou hurriest, for whithersoever thou comest, thou bearest thyself with thee, and shalt ever find thyself. Turn thee above, turn thee below, turn thee without, turn thee within, and in them all thou shalt find the Cross; and needful is it that thou everywhere possess patience if thou wilt have internal peace and gain the everlasting crown.
5. If thou willingly bear the Cross, it will bear thee, and will bring thee to the end which thou seekest, even where there shall be the end of suffering; though it shall not be here. If thou bear it unwillingly, thou makest a burden for thyself and greatly increaseth thy load, and yet thou must bear it. If thou cast away one cross, without doubt thou shalt find another and perchance a heavier.
6. Thinketh thou to escape what no mortal hath been able to avoid? Which of the saints in the world hath been without the cross and tribulation? For not even Jesus Christ our Lord was one hour without the anguish of His Passion, so long as He lived. It behooved, He said, Christ to suffer and to rise from the dead, and so enter into his glory.3 And how dost thou seek another way than this royal way, which is the way of the Holy Cross?
7. The whole life of Christ was a cross and martyrdom, and dost thou seek for thyself rest and joy? Thou art wrong, thou art wrong, if thou seekest aught but to suffer tribulations, for this whole mortal life is full of miseries, and set round with crosses. And the higher a man hath advanced in the spirit, the heavier crosses he will often find, because the sorrow of his banishment increaseth with the strength of his love.
8. But yet the man who is thus in so many wise afflicted, is not without refreshment of consolation, because he feeleth abundant fruit to be growing within him out of the bearing of his cross. For whilst he willingly submitteth himself to it, every burden of tribulation is turned into an assurance of divine comfort, and the more the flesh is wasted by affliction, the more is the spirit strengthened mightily by inward grace. And ofttimes so greatly is he comforted by the desire for tribulation and adversity, through love of conformity to the Cross of Christ, that he would not be without sorrow and tribulation; for he believeth that he shall be the more acceptable to God, the more and the heavier burdens he is able to bear for His sake. This is not the virtue of man, but the grace of Christ which hath such power and energy in the weak flesh, that what it naturally hateth and fleeth from, this it draweth to and loveth through fervour of spirit.
9. It is not in the nature of man to bear the cross, to love the cross, to keep under the body and to bring it into subjection, to fly from honours, to bear reproaches meekly, to despise self and desire to be despised, to bear all adversities and losses, and to desire no prosperity in this world. If thou lookest to thyself, thou wilt of thyself be able to do none of this; but if thou trustest in the Lord, endurance shall be given thee from heaven, and the world and the flesh shall be made subject to thy command. Yea, thou shalt not even fear thine adversary the devil, if thou be armed with faith and signed with the Cross of Christ.
10. Set thyself, therefore, like a good and faithful servant of Christ, to the manful bearing of the Cross of thy Lord, who out of love was crucified for thee. Prepare thyself for the bearing many adversities and manifold troubles in this wretched life; because so it shall be with thee wheresoever thou art, and so in very deed thou shalt find it, wherever thou hide thyself. This it must be; and there is no means of escaping from tribulation and sorrow, except to bear them patiently. Drink thou lovingly thy Lord’s cup if thou desirest to be His friend and to have thy lot with Him. Leave consolations to God, let Him do as seemeth best to Him concerning them. But do thou set thyself to endure tribulations, and reckon them the best consolations; for the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us,4 nor would they be even if thou wert to endure them all.
11. When thou hast come to this, that tribulation is sweet and pleasant to thee for Christ’s sake, then reckon that it is well with thee, because thou hast found paradise on earth. So long as it is hard to thee to suffer and thou desirest to escape, so long it will not be well with thee, and tribulations will follow thee everywhere.
12. If thou settest thyself to that thou oughtest, namely, to suffer and to die, it shall soon go better with thee, and thou shalt find peace. Though thou shouldest be caught up with Paul unto the third heaven,5 thou art not on that account secure from suffering evil. I will show him, saith Jesus, what great things he must suffer for My Name’s sake.6 It remaineth, therefore, to thee to suffer, if thou wilt love Jesus and serve Him continually.
13. Oh that thou wert worthy to suffer something for the name of Jesus, how great glory should await thee, what rejoicing among all the saints of God, what bright example also to thy neighbour! For all men commend patience, although few be willing to practise it. Thou oughtest surely to suffer a little for Christ when many suffer heavier things for the world.
14. Know thou of a surety that thou oughtest to lead the life of a dying man. And the more a man dieth to himself, the more he beginneth to live towards God. None is fit for the understanding of heavenly things, unless he hath submitted himself to bearing adversities for Christ. Nothing more acceptable to God, nothing more healthful for thyself in this world, than to suffer willingly for Christ. And if it were thine to choose, thou oughtest rather to wish to suffer adversities for Christ, than to be refreshed with manifold consolations, for thou wouldest be more like Christ and more conformed to all saints. For our worthiness and growth in grace lieth not in many delights and consolations, but rather in bearing many troubles and adversities.
15. If indeed there had been anything better and more profitable to the health of men than to suffer, Christ would surely have shown it by word and example. For both the disciples who followed Him, and all who desire to follow Him, He plainly exhorteth to bear their cross, and saith, If any man will come after Me, let him deny himself and take up his cross, and follow Me.7 So now that we have thoroughly read and studied all things, let us hear the conclusion of the whole matter. We must through much tribulation enter into the kingdom of God.8
1 Matthew xvi. 24.
2 Matthew xxv. 41.
3 Luke xxiv. 46.
4 Romans viii. 18.
5 2 Corinthians xii. 2.
6 Acts ix. 16.
7 Luke ix. 23.
8 Acts xiv. 21.
I will hearken what the Lord God shall say within me.1 Blessed is the soul which heareth the Lord speaking within it, and receiveth the word of consolation from His mouth. Blessed are the ears which receive the echoes of the soft whisper of God, and turn not aside to the whisperings of this world. Blessed truly are the ears which listen not to the voice that soundeth without, but to that which teacheth truth inwardly. Blessed are the eyes which are closed to things without, but are fixed upon things within. Blessed are they who search inward things and study to prepare themselves more and more by daily exercises for the receiving of heavenly mysteries. Blessed are they who long to have leisure for God, and free themselves from every hindrance of the world. Think on these things, O my soul, and shut the doors of thy carnal desires, so mayest thou hear what the Lord God will say within thee.
2. These things saith thy Beloved, “I am thy salvation, I am thy peace and thy life. Keep thee unto Me, and thou shalt find peace.” Put away thee all transitory things, seek those things that are eternal. For what are all temporal things but deceits, and what shall all created things help thee if thou be forsaken by the Creator? Therefore put all things else away, and give thyself to the Creator, to be well pleasing and faithful to Him, that thou mayest be able to attain true blessedness.
1 Psalm lxxxv. 8.
Speak Lord, for thy servant heareth.1 I am Thy servant; O give me understanding that I may know Thy testimonies. Incline my heart unto the words of Thy mouth.2 Let thy speech distil as the dew. The children of Israel spake in old time to Moses, Speak thou unto us and we will hear, but let not the Lord speak unto us lest we die.3 Not thus, O Lord, not thus do I pray, but rather with Samuel the prophet, I beseech Thee humbly and earnestly, Speak, Lord, for Thy servant heareth. Let not Moses speak to me, nor any prophet, but rather speak Thou, O Lord, who didst inspire and illuminate all the prophets; for Thou alone without them canst perfectly fill me with knowledge, whilst they without Thee shall profit nothing.
2. They can indeed utter words, but they give not the spirit. They speak with exceeding beauty, but when Thou art silent they kindle not the heart. They give us scriptures, but Thou makest known the sense thereof. They bring us mysteries, but Thou revealest the things which are signified. They utter commandments, but Thou helpest to the fulfilling of them. They show the way, but Thou givest strength for the journey. They act only outwardly, but Thou dost instruct and enlighten the heart. They water, but Thou givest the increase. They cry with words, but Thou givest understanding to the hearer.
3. Therefore let not Moses speak to me, but Thou, O Lord my God, Eternal Truth; lest I die and bring forth no fruit, being outwardly admonished, but not enkindled within; lest the word heard but not followed, known but not loved, believed but not obeyed, rise up against me in the judgment. Speak, Lord, for Thy servant heareth; Thou hast the words of eternal life.4 Speak unto me for some consolation unto my soul, for the amendment of my whole life, and for the praise and glory and eternal honour of Thy Name.
1 1 Samuel iii. 9.
2 Psalm cxix. 125.
3 Exodus xx. 19.
4 John vi. 68.
“My Son, hear My words, for My words are most sweet, surpassing all the knowledge of the philosophers and wise men of this world. My words are spirit, and they are life,1 and are not to be weighed by man’s understanding. They are not to be drawn forth for vain approbation, but to be heard in silence, and to be received with all humility and with deep love.”
2. And I said, “Blessed is the man whom Thou teachest, O Lord, and instructest him in Thy law, that Thou mayest give him rest in time of adversity,2 and that he be not desolate in the earth.”
3. “I,” saith the Lord, “taught the prophets from the beginning, and even now cease I not to speak unto all; but many are deaf and hardened against My voice; many love to listen to the world rather than to God, they follow after the desires of the flesh more readily than after the good pleasure of God. The world promiseth things that are temporal and small, and it is served with great eagerness. I promise things that are great and eternal, and the hearts of mortals are slow to stir. Who serveth and obeyeth Me in all things, with such carefulness as he serveth the world and its rulers?
Be thou ashamed, O Sidon, saith the sea;3
And if thou reason seekest, hear thou me.
For a little reward men make a long journey; for eternal life many will scarce lift a foot once from the ground. Mean reward is sought after; for a single piece of money sometimes there is shameful striving; for a thing which is vain and for a trifling promise, men shrink not from toiling day and night.”
4. “But, O shame! for an unchangeable good, for an inestimable reward, for the highest honour and for a glory that fadeth not away, it is irksome to them to toil even a little. Be thou ashamed therefore, slothful and discontented servant, for they are found readier unto perdition than thou unto life. They rejoice more heartily in vanity than thou in the truth. Sometimes, indeed, they are disappointed of their hope, but my promise faileth no man, nor sendeth away empty him who trusteth in Me. What I have promised I will give; what I have said I will fulfil; if only a man remain faithful in My love unto the end. Therefore am I the rewarder of all good men, and a strong approver of all who are godly.
5. “Write My words in thy heart and consider them diligently, for they shall be very needful to thee in time of temptation. What thou understandest not when thou readest, thou shalt know in the time of thy visitation. I am wont to visit Mine elect in twofold manner, even by temptation and by comfort, and I teach them two lessons day by day, the one in chiding their faults, the other in exhorting them to grow in grace. He who hath My words and rejecteth them, hath one who shall judge him at the last day.”
A PRAYER FOR THE SPIRIT OF DEVOTION
6. O Lord my God, Thou art all my good, and who am I that I should dare to speak unto Thee? I am the very poorest of Thy servants, an abject worm, much poorer and more despicable than I know or dare to say. Nevertheless remember, O Lord, that I am nothing, I have nothing, and can do nothing. Thou only art good, just and holy; Thou canst do all things, art over all things, fillest all things, leaving empty only the sinner. Call to mind Thy tender mercies, and fill my heart with Thy grace, Thou who wilt not that Thy work should return to Thee void.
7. How can I bear this miserable life unless Thy mercy and grace strengthen me? Turn not away Thy face from me, delay not Thy visitation. Withdraw not Thou Thy comfort from me, lest my soul “gasp after thee as a thirsty land.” Lord, teach me to do Thy will, teach me to walk humbly and uprightly before Thee, for Thou art my wisdom, who knowest me in truth, and knewest me before the world was made and before I was born into the world.
1 John vi. 63.
2 Psalm xciv. 13.
3 Isaiah xxiii. 4.
“My Son! walk before Me in truth, and in the simplicity of thy heart seek Me continually. He who walketh before Me in the truth shall be safe from evil assaults, and the truth shall deliver him from the wiles and slanders of the wicked. If the truth shall make thee free, thou shalt be free indeed, and shalt not care for the vain words of men.”
2. Lord, it is true as Thou sayest; let it, I pray Thee, be so with me; let Thy truth teach me, let it keep me and preserve me safe unto the end. Let it free me from all evil and inordinate affection, and I will walk before Thee in great freedom of heart.
3. “I will teach thee,” saith the Truth, “the things which are right and pleasing before Me. Think upon thy sins with great displeasure and sorrow, and never think thyself anything because of thy good works. Verily thou art a sinner, liable to many passions, yea, tied and bound with them. Of thyself thou always tendest unto nothing, thou wilt quickly fall, quickly be conquered, quickly disturbed, quickly undone. Thou hast nought whereof to glory, but many reasons why thou shouldest reckon thyself vile, for thou art far weaker than thou art able to comprehend.
4. “Let, therefore, nothing which thou doest seem to thee great; let nothing be grand, nothing of value or beauty, nothing worthy of honour, nothing lofty, nothing praiseworthy or desirable, save what is eternal. Let the eternal truth please thee above all things, let thine own great vileness displease thee continually. Fear, denounce, flee nothing so much as thine own faults and sins, which ought to be more displeasing to thee than any loss whatsoever of goods. There are some who walk not sincerely before me, but being led by curiosity and pride, they desire to know my secret things and to understand the deep things of God, whilst they neglect themselves and their salvation. These often fall into great temptations and sins because of their pride and curiosity, for I am against them.
5. “Fear thou the judgments of God, fear greatly the wrath of the Almighty. Shrink from debating upon the works of the Most High, but search narrowly thine own iniquities into what great sins thou hast fallen, and how many good things thou hast neglected. There are some who carry their devotion only in books, some in pictures, some in outward signs and figures; some have Me in their mouths, but little in their hearts. Others there are who, being enlightened in their understanding and purged in their affections, continually long after eternal things, hear of earthly things with unwillingness, obey the necessities of nature with sorrow. And these understand what the Spirit of truth speaketh in them; for He teacheth them to despise earthly things and to love heavenly; to neglect the world and to desire heaven all the day and night.”
I bless Thee, O Heavenly Father, Father of my Lord Jesus Christ, for that Thou hast vouchsafed to think of me, poor that I am. O, Father of Mercies and God of all comfort,1 I give thanks unto Thee, who refreshest me sometimes with thine own comfort, when I am unworthy of any comfort. I bless and glorify Thee continually, with thine only begotten Son and the Holy Ghost, the Paraclete, for ever and ever. O Lord God, Holy lover of my soul, when Thou shalt come into my heart, all my inward parts shall rejoice. Thou art my glory and the joy of my heart. Thou art my hope and my refuge in the day of my trouble.
2. But because I am still weak in love and imperfect in virtue, I need to be strengthened and comforted by Thee; therefore visit Thou me often and instruct me with Thy holy ways of discipline. Deliver me from evil passions, and cleanse my heart from all inordinate affections, that, being healed and altogether cleansed within, I may be made ready to love, strong to suffer, steadfast to endure.
3. Love is a great thing, a good above all others, which alone maketh every heavy burden light, and equaliseth every inequality. For it beareth the burden and maketh it no burden, it maketh every bitter thing to be sweet and of good taste. The surpassing love of Jesus impelleth to great works, and exciteth to the continual desiring of greater perfection. Love willeth to be raised up, and not to be held down by any mean thing. Love willeth to be free and aloof from all worldly affection, lest its inward power of vision be hindered, lest it be entangled by any worldly prosperity or overcome by adversity. Nothing is sweeter than love, nothing stronger, nothing loftier, nothing broader, nothing pleasanter, nothing fuller or better in heaven nor on earth, for love was born of God and cannot rest save in God above all created things.
4. He who loveth flyeth, runneth, and is glad; he is free and not hindered. He giveth all things for all things, and hath all things in all things, because he resteth in One who is high above all, from whom every good floweth and proceedeth. He looketh not for gifts, but turneth himself to the Giver above all good things. Love oftentimes knoweth no measure, but breaketh out above all measure; love feeleth no burden, reckoneth not labours, striveth after more than it is able to do, pleadeth not impossibility, because it judgeth all things which are lawful for it to be possible. It is strong therefore for all things, and it fulfilleth many things, and is successful where he who loveth not faileth and lieth down.
5. Love is watchful, and whilst sleeping still keepeth watch; though fatigued it is not weary, though pressed it is not forced, though alarmed it is not terrified, but like the living flame and the burning torch, it breaketh forth on high and securely triumpheth. If a man loveth, he knoweth what this voice crieth. For the ardent affection of the soul is a great clamour in the ears of God, and it saith: My God, my Beloved! Thou art all mine, and I am all Thine.
6. Enlarge Thou me in love, that I may learn to taste with the innermost mouth of my heart how sweet it is to love, to be dissolved, and to swim in love. Let me be holden by love, mounting above myself through exceeding fervour and admiration. Let me sing the song of love, let me follow Thee my Beloved on high, let my soul exhaust itself in Thy praise, exulting with love. Let me love Thee more than myself, not loving myself except for Thy sake, and all men in Thee who truly love Thee, as the law of love commandeth which shineth forth from Thee.
7. Love is swift, sincere, pious, pleasant, gentle, strong, patient, faithful, prudent, long-suffering, manly, and never seeking her own; for wheresoever a man seeketh his own, there he falleth from love. Love is circumspect, humble, and upright; not weak, not fickle, nor intent on vain things; sober, chaste, steadfast, quiet, and guarded in all the senses. Love is subject and obedient to all that are in authority, vile and lowly in its own sight, devout and grateful towards God, faithful and always trusting in Him even when God hideth His face, for without sorrow we cannot live in love.
8. He who is not ready to suffer all things, and to conform to the will of the Beloved, is not worthy to be called a lover of God. It behoveth him who loveth to embrace willingly all hard and bitter things for the Beloved’s sake, and not to be drawn away from Him because of any contrary accidents.
1 2 Corinthians i. 3.
“My Son, thou art not yet strong and prudent in thy love.”
2. Wherefore, O my Lord?
3. “Because for a little opposition thou fallest away from thy undertakings, and too eagerly seekest after consolation. The strong lover standeth fast in temptations, and believeth not the evil persuasions of the enemy. As in prosperity I please him, so in adversity I do not displease.
4. “The prudent lover considereth not the gift of the lover so much as the love of the giver. He looketh for the affection more than the value, and setteth all gifts lower than the Beloved. The noble lover resteth not in the gift, but in Me above every gift.
5. “All is not lost, though thou sometimes think of Me or of My saints, less than thou shouldest desire. That good and sweet affection which thou sometimes perceivest is the effect of present grace and some foretaste of the heavenly country; but hereon thou must not too much depend, for it goeth and cometh. But to strive against the evil motions of the mind which come to us, and to resist the suggestions of the devil, is a token of virtue and great merit.
6. “Therefore let not strange fancies disturb thee, whencesoever they arise. Bravely observe thy purpose and thy upright intentions towards God. It is not an illusion when thou art sometimes suddenly carried away into rapture, and then suddenly art brought back to the wonted vanities of thy heart. For thou dost rather unwillingly undergo them than cause them; and so long as they displease thee and thou strivest against them, it is a merit and no loss.
7. “Know thou that thine old enemy altogether striveth to hinder thy pursuit after good, and to deter thee from every godly exercise, to wit, the contemplation of the Saints, the pious remembrance of My passion, the profitable recollection of sin, the keeping of thy own heart, and the steadfast purpose to grow in virtue. He suggesteth to thee many evil thoughts, that he may work in thee weariness and terror, and so draw thee away from prayer and holy reading. Humble confession displeaseth him, and if he were able he would make thee to cease from Communion. Believe him not, nor heed him, though many a time he hath laid for thee the snares of deceit. Account it to be from him, when he suggesteth evil and unclean thoughts. Say unto him, ‘Depart unclean spirit; put on shame, miserable one; horribly unclean art thou, who bringest such things to mine ears. Depart from me, detestable deceiver; thou shalt have no part in me; but Jesus shall be with me, as a strong warrior, and thou shalt stand confounded. Rather would I die and bear all suffering, than consent unto thee. Hold thy peace and be dumb; I will not hear thee more, though thou plottest more snares against me. The Lord is my light and my salvation: whom then shall I fear? Though a host of men should rise up against me, yet shall not my heart be afraid. The Lord is my strength and my Redeemer.’1
8. “Strive thou like a good soldier; and if sometimes thou fail through weakness, put on thy strength more bravely than before, trusting in My more abundant grace, and take thou much heed of vain confidence and pride. Because of it many are led into error, and sometimes fall into blindness well-nigh irremediable. Let this ruin of the proud, who foolishly lift themselves up, be to thee for a warning and a continual exhortation to humility.”
1 Psalms xxvii. 1–3; xix. 14.
“My Son, it is better and safer for thee to hide the grace of devotion, and not to lift thyself up on high, nor to speak much thereof, nor to value it greatly; but rather to despise thyself, and to fear as though this grace were given to one unworthy thereof. Nor must thou depend too much upon this feeling, for it can very quickly be turned into its opposite. Think when thou art in a state of grace how miserable and poor thou art wont to be without grace. Nor is there advance in spiritual life in this alone, that thou hast the grace of consolation, but that thou humbly and unselfishly and patiently takest the withdrawal thereof; so that thou cease not from the exercise of prayer, nor suffer thy other common duties to be in anywise neglected; rather do thy task more readily, as though thou hadst gained more strength and knowledge; and do not altogether neglect thyself because of the dearth and anxiety of spirit which thou feelest.
2. “For there are many who, when things have not gone prosperous with them, become forthwith impatient or slothful. For the way of a man is not in himself,1 but it is God’s to give and to console, when He will, and as much as He will, and whom He will, as it shall please Him, and no further. Some who were presumptuous because of the grace of devotion within them, have destroyed themselves, because they would do more than they were able, not considering the measure of their own littleness, but rather following the impulse of the heart than the judgment of the reason. And because they presumed beyond what was well-pleasing unto God, therefore they quickly lost grace. They became poor and were left vile, who had built for themselves their nest in heaven; so that being humbled and stricken with poverty, they might learn not to fly with their own wings, but to put their trust under My feathers. They who are as yet new and unskilled in the way of the Lord, unless they rule themselves after the counsel of the wise, may easily be deceived and led away.
3. “But if they wish to follow their own fancies rather than trust the experience of others, the result will be very dangerous to them if they still refuse to be drawn away from their own notion. Those who are wise in their own conceits, seldom patiently endure to be ruled by others. It is better to have a small portion of wisdom with humility, and a slender understanding, than great treasures of sciences with vain self-esteem. It is better for thee to have less than much of what may make thee proud. He doeth not very discreetly who giveth up himself entirely to joy, forgetting his former helplessness and the chaste fear of the Lord, which feareth to lose the grace offered. Nor is he very wise, after a manly sort, who in time of adversity, or any trouble whatsoever, beareth himself too despairingly, and feeleth concerning Me less trustfully than he ought.
4. “He who in time of peace willeth to be oversecure shall be often found in time of war overdispirited and full of fears. If thou knewest always how to continue humble and moderate in thyself, and to guide and rule thine own spirit well, thou wouldest not so quickly fall into danger and mischief. It is good counsel that when fervour of spirit is kindled, thou shouldest meditate how it will be with thee when the light is taken away. Which when it doth happen, remember that still the light may return again, which I have taken away for a time for a warning to thee, and also for mine own glory. Such a trial is often more useful than if thou hadst always things prosperous according to thine own will.
5. “For merits are not to be reckoned by this, that a man hath many visions or consolations, or that he is skilled in the Scriptures, or that he is placed in a high situation; but that he is grounded upon true humility and filled with divine charity, that he always purely and uprightly seeketh the honour of God, that he setteth not by himself, but unfeignedly despiseth himself, and even rejoiceth to be despised and humbled by others more than to be honoured.”
1 Jeremiah x. 23.
I will speak unto my Lord who am but dust and ashes. If I count myself more, behold Thou standest against me, and my iniquities bear true testimony, and I cannot gainsay it. But if I abase myself, and bring myself to nought, and shrink from all self-esteem, and grind myself to dust, which I am, Thy grace will be favourable unto me, and Thy light will be near unto my heart; and all self-esteem, how little soever it be, shall be swallowed up in the depths of my nothingness, and shall perish for ever. There Thou showest to me myself, what I am, what I was, and whither I have come: so foolish was I and ignorant.1 If I am left to myself, behold I am nothing, I am all weakness; but if suddenly Thou look upon me, immediately I am made strong, and filled with new joy. And it is great marvel that I am so suddenly lifted up, and so graciously embraced by Thee, since I am always being carried to the deep by my own weight.
2. This is the doing of Thy love which freely goeth before me and succoureth me in so many necessities, which guardeth me also in great dangers and snatcheth me, as I may truly say, from innumerable evils. For verily, by loving myself amiss, I lost myself, and by seeking and sincerely loving Thee alone, I found both myself and Thee, and through love I have brought myself to yet deeper nothingness: because Thou, O most sweet Lord, dealest with me beyond all merit, and above all which I dare ask or think.
3. Blessed be Thou, O my God, because though I be unworthy of all Thy benefits, Thy bountiful and infinite goodness never ceaseth to do good even to ingrates and to those who are turned far from Thee. Turn Thou us unto Thyself, that we may be grateful, humble, and godly, for Thou art our salvation, our courage, and our strength.
1 Psalm lxxiii. 22.
“My Son, I must be thy Supreme and final end, if thou desirest to be truly happy. Out of such purpose thy affection shall be purified, which too often is sinfully bent upon itself and upon created things. For if thou seekest thyself in any matter, straightway thou wilt fail within thyself and grow barren. Therefore refer everything to Me first of all, for it is I who gave thee all. So look upon each blessing as flowing from the Supreme Good, and thus all things are to be attributed to Me as their source.
2. “From Me the humble and great, the poor and the rich, draw water as from a living fountain, and those who serve Me with a free and faithful spirit shall receive grace for grace. But he who will glory apart from Me, or will be delighted with any good which lieth in himself, shall not be established in true joy, nor shall be enlarged in heart, but shall be greatly hindered and thrown into tribulation. Therefore thou must not ascribe any good to thyself, nor look upon virtue as belonging to any man, but ascribe it all unto God, without whom man hath nothing. I gave all, I will receive all again, and with great strictness require I the giving of thanks.
3. “This is the Truth, and by it the vanity of boasting is put to flight. And if heavenly grace and true charity shall enter into thee, there shall be no envy, nor straitening of the heart, nor shall any self-love take possession of thee. For divine charity conquereth all things, and enlargeth all the powers of the soul. If thou art truly wise, thou wilt rejoice in Me alone, thou wilt hope in Me alone; for there is none good but one, that is God,1 Who is to be praised above all things, and in all things to receive blessing.”
1 Luke xviii. 19.
Now will I speak again, O my Lord, and hold not my peace; I will say in the ears of my God, my Lord, and my King, who is exalted above all, Oh how plentiful is Thy goodness which Thou hast laid up for them that fear Thee!1 But what art Thou to those who love Thee? What to those who serve Thee with their whole heart? Truly unspeakable is the sweetness of the contemplation of Thee, which Thou bestowest upon those who love Thee. In this most of all Thou hast showed me the sweetness of Thy charity, that when I was not, Thou madest me, and when I wandered far from Thee, Thou broughtest me back that I might serve Thee, and commandedst me to love Thee.
2. O Fountain of perpetual love, what shall I say concerning Thee? How shall I be unmindful of Thee, who didst vouchsafe to remember me, even after I pined away and perished? Thou hast had mercy beyond all hope upon Thy servant, and hast showed Thy grace and friendship beyond all deserving. What reward shall I render Thee for this Thy grace? For it is not given unto all to renounce this world and its affairs, and to take up a religious life. For is it a great thing that I should serve Thee, whom every creature ought to serve? It ought not to seem a great thing to me to serve Thee; but rather this appeareth to me a great and wonderful thing, that Thou vouchsafest to receive as Thy servant one so poor and unworthy, and to join him unto Thy chosen servants.
3. Behold all things which I have are Thine, and with them I serve Thee. And yet verily it is Thou who servest me, rather than I Thee. Behold the heaven and the earth which Thou hast created for the service of men; they are at Thy bidding, and perform daily whatsoever Thou dost command. Yea, and this is little; for Thou hast even ordained the Angels for the service of man. But it surpasseth even all these things, that Thou Thyself didst vouchsafe to minister unto man, and didst promise that Thou wouldest give Thyself unto him.
4. What shall I render unto Thee for all these Thy manifold mercies? Oh that I were able to serve Thee all the days of my life! Oh that even for one day I were enabled to do Thee service worthy of Thyself! For verily Thou art worthy of all service, all honour, and praise without end. Verily Thou art my God, and I am Thy poor servant, who am bound to serve Thee with all my strength, nor ought I ever to grow weary of Thy praise. This is my wish, this is my exceeding great desire, and whatsoever is lacking to me, vouchsafe Thou to supply.
5. It is great honour, great glory to serve Thee, and to despise all for Thy sake. For they shall have great grace who of their own will shall submit themselves to Thy most holy service. They who for Thy love have cast away every carnal delight shall find the sweetest consolation of the Holy Ghost. They who enter the narrow way of life for Thy Name’s sake, and have put away all worldly cares, shall attain great liberty of spirit.
6. Oh grateful and delightsome service of God, whereby man is made truly free and holy! Oh sacred condition of the religious servant, which maketh man equal to the Angels, well-pleasing unto God, terrible to evil spirits, and acceptable to all faithful ones! Oh service to be embraced and ever desired, in which the highest good is promised, and joy is gained which shall remain for evermore!
1 Psalm xxxi. 21.
“My Son, thou hast still many things to learn, which thou hast not well learned yet.”
2. What are they, Lord?
3. “To place thy desire altogether in subjection to My good pleasure, and not to be a lover of thyself, but an earnest seeker of My will. Thy desires often excite and urge thee forward; but consider with thyself whether thou art not more moved for thine own objects than for My honour. If it is Myself that thou seekest, thou shalt be well content with whatsoever I shall ordain; but if any pursuit of thine own lieth hidden within thee, behold it is this which hindereth and weigheth thee down.
4. “Beware, therefore, lest thou strive too earnestly after some desire which thou hast conceived, without taking counsel of Me; lest haply it repent thee afterwards, and that displease thee which before pleased, and for which thou didst long as for a great good. For not every affection which seemeth good is to be forthwith followed; neither is every opposite affection to be immediately avoided. Sometimes it is expedient to use restraint even in good desires and wishes, lest through importunity thou fall into distraction of mind, lest through want of discipline thou become a stumbling-block to others, or lest by the resistance of others thou be suddenly disturbed and brought to confusion.
5. “Sometimes, indeed, it is needful to use violence, and manfully to strive against the sensual appetite, and not to consider what the flesh may or not will; but rather to strive after this, that it may become subject, however unwillingly, to the spirit. And for so long it ought to be chastised and compelled to undergo slavery, even until it be ready for all things, and learn to be contented with little, to be delighted with things simple, and never to murmur at any inconvenience.”
O Lord God, I see that patience is very necessary unto me; for many things in this life fall out contrary. For howsoever I may have contrived for my peace, my life cannot go on without strife and trouble.
2. “Thou speakest truly, My Son. For I will not that thou seek such a peace as is without trials, and knoweth no adversities; but rather that thou shouldest judge thyself to have found peace, when thou art tried with manifold tribulations, and proved by many adversities. If thou shalt say that thou art not able to bear much, how then wilt thou sustain the fire hereafter? Of two evils we should always choose the less. Therefore, that thou mayest escape eternal torments hereafter, strive on God’s behalf to endure present evils bravely. Thinkest thou that the children of this world suffer nought, or but little? Thou wilt not find it so, even though thou find out the most prosperous.
3. “‘But,’ thou wilt say, ‘they have many delights, and they follow their own wills, and thus they bear lightly their tribulations.’
4. “Be it so, grant that they have what they list; but how long, thinkest thou, will it last? Behold, like the smoke those who are rich in this world will pass away, and no record shall remain of their past joys. Yea, even while they yet live, they rest not without bitterness and weariness and fear. For from the very same thing wherein they find delight, thence they oftentimes have the punishment of sorrow. Justly it befalleth them, that because out of measure they seek out and pursue pleasures, they enjoy them not without confusion and bitterness. Oh how short, how false, how inordinate and wicked are all these pleasures! Yet because of their sottishness and blindness men do not understand; but like brute beasts, for the sake of a little pleasure of this corruptible life, they incur death of the soul. Thou therefore, my son, go not after thy lusts, but refrain thyself from thine appetites.1 Delight thou in the Lord, and He shall give thee thy heart’s desire.2
5. “For if thou wilt truly find delight, and be abundantly comforted of Me, behold in the contempt of all worldly things and in the avoidance of all worthless pleasures shall be thy blessing, and fulness of consolation shall be given thee. And the more thou withdrawest thyself from all solace of creatures, the more sweet and powerful consolations shalt thou find. But at the first thou shalt not attain to them, without some sorrow and hard striving. Long-accustomed habit will oppose, but it shall be overcome by better habit. The flesh will murmur again and again, but will be restrained by fervour of spirit. The old serpent will urge and embitter thee, but will be put to flight by prayer; moreover, by useful labour his entrance will be greatly obstructed.”
1 Ecclesiastes xviii. 30.
2 Psalm xxxvii. 4.
“My Son, he who striveth to withdraw himself from obedience, withdraweth himself also from grace, and he who seeketh private advantages, loseth those which are common unto all. If a man submit not freely and willingly to one set over him, it is a sign that his flesh is not yet perfectly subject to himself, but often resisteth and murmureth. Learn therefore quickly to submit thyself to him who is over thee, if thou seekest to bring thine own flesh into subjection. For the outward enemy is very quickly overcome if the inner man have not been laid low. There is no more grievous and deadly enemy to the soul than thou art to thyself, if thou art not led by the Spirit. Thou must not altogether conceive contempt for thyself, if thou wilt prevail against flesh and blood. Because as yet thou inordinately lovest thyself, therefore thou shrinkest from yielding thyself to the will of others.
2. “But what great thing is it that thou, who art dust and nothingness, yieldest thyself to man for God’s sake, when I, the Almighty and the Most High, who created all things out of nothing, subjected Myself to man for thy sake? I became the most humble and despised of men, that by My humility thou mightest overcome thy pride. Learn to obey, O dust! Learn to humble thyself, O earth and clay, and to bow thyself beneath the feet of all. Learn to crush thy passions, and to yield thyself in all subjection.
3. “Be zealous against thyself, nor suffer pride to live within thee, but so show thyself subject and of no reputation, that all may be able to walk over thee, and tread thee down as the clay in the streets. What hast thou, O foolish man, of which to complain? What, O vile sinner, canst thou answer those who speak against thee, seeing thou hast so often offended God, and many a time hast deserved hell? But Mine eye hath spared thee, because thy soul was precious in My sight; that thou mightest know My love, and mightest be thankful for My benefits; and that thou mightest give thyself altogether to true subjection and humility, and patiently bear the contempt which thou meritest.”
Thou sendest forth Thy judgments against me, O Lord, and shakest all my bones with fear and trembling, and my soul trembleth exceedingly. I stand astonished, and remember that the heavens are not clean in thy sight.1 If Thou chargest Thine angels with folly, and didst spare them not, how shall it be unto me? Stars have fallen from heaven, and what shall I dare who am but dust? They whose works seemed to be praiseworthy, fell into the lowest depths, and they who did eat Angels’ food, them have I seen delighted with the husks that the swine do eat.
2. There is therefore no holiness, if Thou O Lord, withdraw Thine hand. No wisdom profiteth, if Thou leave off to guide the helm. No strength availeth, if Thou cease to preserve. No purity is secure, if Thou protect it not. No self-keeping availeth, if Thy holy watching be not there. For when we are left alone we are swallowed up and perish, but when we are visited, we are raised up, and we live. For indeed we are unstable, but are made strong through Thee; we grow cold, but are rekindled by Thee.
3. Oh, how humbly and abjectly must I reckon of myself, how must I weigh it as nothing, if I seem to have nothing good! Oh, how profoundly ought I to submit myself to Thy unfathomable judgments, O Lord, when I find myself nothing else save nothing, and again nothing! Oh weight unmeasurable, oh ocean which cannot be crossed over, where I find nothing of myself save nothing altogether! Where, then, is the hiding-place of glory, where the confidence begotten of virtue? All vain-glory is swallowed up in the depths of Thy judgments against me.
4. What is all flesh in Thy sight? For how shall the clay boast against Him that fashioned it?2 How can he be lifted up in vain speech whose heart is subjected in truth to God? The whole world shall not lift him up whom Truth hath subdued; nor shall he be moved by the mouth of all who praise him, who hath placed all his hope in God. For they themselves who speak, behold, they are all nothing; for they shall cease with the sound of their words, but the truth of the Lord endureth for ever.3
1 Job xv. 15.
2 Psalm xxix. 16.
3 Psalm cxvii. 2.
“My Son, speak thou thus in every matter, ‘Lord, if it please Thee, let this come to pass. Lord, if this shall be for Thine honour, let it be done in Thy Name. Lord, if thou see it good for me, and approve it as useful, then grant me to use it for Thy honour. But if thou knowest that it shall be hurtful unto me, and not profitable for the health of my soul, take the desire away from me’! For not every desire is from the Holy Ghost, although it appear to a man right and good. It is difficult to judge with certainty whether a good or an evil spirit move thee to desire this or that, or whether thou art moved by thine own spirit. Many have been deceived at the last, who seemed at the beginning to be moved by a good spirit.
2. “Therefore, whatsoever seemeth to thee desirable, thou must always desire and seek after it with the fear of God and humility of heart, and most of all, must altogether resign thyself, and commit all unto Me and say, ‘Lord, thou knowest what is best; let this or that be, according as Thou wilt. Give what Thou wilt, so much as Thou wilt, when Thou wilt. Do with me as Thou knowest best, and as best shall please Thee, and as shall be most to Thine honour. Place me where Thou wilt, and freely work Thy will with me in all things. I am in Thine hand, and turn me in my course. Behold, I am Thy servant, ready for all things; for I desire to live not to myself but to Thee. Oh, that I might live worthily and perfectly.’”
A PRAYER TO BE ENABLED TO DO GOD’S WILL PERFECTLY
3. Grant me Thy grace, most merciful Jesus, that it may be with me, and work in me, and persevere with me, even unto the end. Grant that I may ever desire and wish whatsoever is most pleasing and dear unto Thee. Let Thy will be mine, and let my will alway follow Thine, and entirely accord with it. May I choose and reject whatsoever Thou dost; yea, let it be impossible for me to choose or reject except according to Thy will.
4. Grant that I may die to all worldly things, and for Thy sake love to be despised and unknown in this world. Grant unto me, above all things that I can desire, to rest in Thee, and that in Thee my heart may be at peace. Thou art the true peace of the heart, Thou alone its rest; apart from Thee all things are hard and unquiet. In Thee alone, the supreme and eternal God, I will lay me down in peace and take my rest.1 Amen.
1 Psalm iv. 9.
Whatsoever I am able to desire or to think of for my solace, I look for it not here, but hereafter. For if I alone had all the solaces of this world, and were able to enjoy all its delights, it is certain that they could not endure long. Wherefore, O my soul, thou canst be fully comforted and perfectly refreshed, only in God, the Comforter of the poor, and the lifter up of the humble. Wait but a little while, my soul, wait for the Divine promise, and thou shalt have abundance of all good things in heaven. If thou longest too inordinately for the things which are now, thou shalt lose those which are eternal and heavenly. Let temporal things be in the use, eternal things in the desire. Thou canst not be satisfied with any temporal good, for thou wast not created for the enjoyment of these.
2. Although thou hadst all the good things which ever were created, yet couldst not thou be happy and blessed; all thy blessedness and thy felicity lieth in God who created all things; not such felicity as seemeth good to the foolish lover of the world, but such as Christ’s good and faithful servants wait for, and as the spiritual and pure in heart sometimes taste, whose conversation is in heaven.1 All human solace is empty and short-lived; blessed and true is that solace which is felt inwardly, springing from the truth. The godly man everywhere beareth about with him his own Comforter, Jesus, and saith unto Him: “Be with me, Lord Jesus, always and everywhere. Let it be my comfort to be able to give up cheerfully all human comfort. And if Thy consolation fail me, let Thy will and righteous approval be alway with me for the highest comfort. For Thou wilt not always be chiding, neither keepest Thou Thine anger for ever.”2
1 Philippians iii. 20.
2 Psalm cii. 9.
“My Son, suffer me to do with thee what I will; I know what is expedient for thee. Thou thinkest as a man, in many things thou judgest as human affection persuadeth thee.”
2. Lord, what Thou sayest is true. Greater is Thy care for me than all the care which I am able to take for myself. For too insecurely doth he stand who casteth not all his care upon Thee. Lord, so long as my will standeth right and firm in Thee, do with me what Thou wilt, for whatsoever Thou shalt do with me cannot be aught but good. Blessed be Thou if Thou wilt leave me in darkness: blessed also be Thou if Thou wilt leave me in light. Blessed be Thou if Thou vouchsafe to comfort me, and always blessed be Thou if Thou cause me to be troubled.
3. “My Son! even thus thou must stand if thou desirest to walk with Me. Thou must be ready alike for suffering or rejoicing. Thou must be poor and needy as willingly as full and rich.”
4. Lord, I will willingly bear for Thee whatsoever Thou wilt have to come upon me. Without choice I will receive from Thy hand good and evil, sweet and bitter, joy and sadness, and will give Thee thanks for all things which shall happen unto me. Keep me from all sin, and I will not fear death nor hell. Only cast me not away for ever, nor blot me out of the book of life. Then no tribulation which shall come upon me shall do me hurt.
“My Son! I came down from heaven for thy salvation; I took upon Me thy miseries not of necessity, but drawn by love that thou mightest learn patience and mightest bear temporal miseries without murmuring. For from the hour of My birth, until My death upon the Cross, I ceased not from bearing of sorrow; I had much lack of temporal things; I oftentimes heard many reproaches against Myself; I gently bore contradictions and hard words; I received ingratitude for benefits, blasphemies for My miracles, rebukes for My doctrine.”
2. Lord, because Thou wast patient in Thy life, herein most of all fulfilling the commandment of Thy Father, it is well that I, miserable sinner, should patiently bear myself according to Thy will, and as long as Thou wilt have it so, should bear about with me for my salvation, the burden of this corruptible life. For although the present life seemeth burdensome, it is nevertheless already made very full of merit through Thy grace, and to those who are weak it becometh easier and brighter through Thy example and the footsteps of Thy saints; but it is also much more full of consolation than it was of old, under the old Testament, when the gate of heaven remained shut; and even the way to heaven seemed more obscure when so few cared to seek after the heavenly kingdom. But not even those who were then just and in the way of salvation were able, before Thy Passion and the ransom of Thy holy Death, to enter the kingdom of heaven.
3. Oh what great thanks am I bound to give Thee, who hast vouchsafed to show me and all faithful people the good and right way to Thine eternal kingdom, for Thy way is our way, and by holy patience we walk to Thee who art our Crown. If Thou hadst not gone before and taught us, who would care to follow? Oh, how far would they have gone backward if they had not beheld Thy glorious example! Behold we are still lukewarm, though we have heard of Thy many signs and discourses; what would become of us if we had not such a light to help us follow Thee?
“What sayest thou, My Son? Cease to complain; consider My suffering and that of My saints. Thou hast not yet resisted unto blood.1 It is little which thou sufferest in comparison with those who have suffered so many things, have been so strongly tempted, so grievously troubled, so manywise proved and tried. Thou oughtest therefore to call to mind the more grievous sufferings of others that thou mightest bear thy lesser ones more easily, and if they seem not to thee little, see that it is not thy impatience which is the cause of this. But whether they be little or whether they be great, study to bear them all with patience.
2. “So far as thou settest thyself to bear patiently, so far thou dost wisely and art deserving of the more merit; thou shalt also bear the more easily if thy mind and habit are carefully trained hereunto. And say not ‘I cannot bear these things from such a man, nor are things of this kind to be borne by me, for he hath done me grievous harm and imputeth to me what I had never thought: but from another I will suffer patiently, such things as I see I ought to suffer.’ Foolish is such a thought as this, for it considereth not the virtue of patience, nor by whom that virtue is to be crowned, but it rather weigheth persons and offences against self.
3. “He is not truly patient who will only suffer as far as seemeth right to himself and from whom he pleaseth. But the truly patient man considereth not by what man he is tried, whether by one above him, or by an equal or inferior, whether by a good and holy man, or a perverse and unworthy; but indifferently from every creature, whatsoever or how often soever adversity happeneth to him, he gratefully accepteth all from the hand of God and counteth it great gain: for with God nothing which is borne for His sake, however small, shall lose its reward.
4. “Be thou therefore ready for the fight if thou wilt have the victory. Without striving thou canst not win the crown of patience; if thou wilt not suffer thou refusest to be crowned. But if thou desirest to be crowned, strive manfully, endure patiently. Without labour thou drawest not near to rest, nor without fighting comest thou to victory.”
5. Make possible to me, O Lord, by grace what seemeth impossible to me by nature. Thou knowest how little I am able to bear, and how quickly I am cast down when a like adversity riseth up against me. Whatsoever trial of tribulation may come to me, may it become unto me pleasing and acceptable, for to suffer and be vexed for Thy sake is exceeding healthful to the soul.
1 Hebrews xii. 4.
I will acknowledge my sin unto Thee;1 I will confess to Thee, Lord, my infirmity. It is often a small thing which casteth me down and maketh me sad. I resolve that I will act bravely, but when a little temptation cometh, immediately I am in a great strait. Wonderfully small sometimes is the matter whence a grievous temptation cometh, and whilst I imagine myself safe for a little space; when I am not considering, I find myself often almost overcome by a little puff of wind.
2. Behold, therefore, O Lord, my humility and my frailty, which is altogether known to Thee. Be merciful unto me, and draw me out of the mire that I sink not,2 lest I ever remain cast down. This is what frequently throweth me backward and confoundeth me before Thee, that I am so liable to fall, so weak to resist my passions. And though their assault is not altogether according to my will, it is violent and grievous, and it altogether wearieth me to live thus daily in conflict. Herein is my infirmity made known to me, that hateful fancies always rush in far more easily than they depart.
3. Oh that Thou, most mighty God of Israel, Lover of all faithful souls, wouldst look upon the labour and sorrow of Thy servant, and give him help in all things whereunto he striveth. Strengthen me with heavenly fortitude, lest the old man, this miserable flesh, not being yet fully subdued to the spirit, prevail to rule over me; against which I ought to strive so long as I remain in this most miserable life. Oh what a life is this, where tribulations and miseries cease not, where all things are full of snares and of enemies, for when one tribulation or temptation goeth, another cometh, yea, while the former conflict is yet raging others come more in number and unexpected.
4. And how can the life of man be loved, seeing that it hath so many bitter things, that it is subjected to so many calamities and miseries. How can it be even called life, when it produces so many deaths and plagues? The world is often reproached because it is deceitful and vain, yet notwithstanding it is not easily given up, because the lusts of the flesh have too much rule over it. Some draw us to love, some to hate. The lust of the flesh, the lust of the eyes, and the pride of life, these draw to love of the world; but the punishments and miseries which righteously follow these things, bring forth hatred of the world and weariness.
5. But, alas! an evil desire conquereth a mind given to the world, and thinketh it happiness to be under the nettles3 because it savoureth not nor perceiveth the sweetness of God nor the inward gracefulness of virtue. But they who perfectly despise the world and strive to live unto God in holy discipline, these are not ignorant of the divine sweetness promised to all who truly deny themselves and see clearly how grievously the world erreth, and in how many ways it is deceived.
1 Psalm xxxii. 5.
2 Psalm lix. 16.
3 Job xxx. 7.
Above all things and in all things thou shalt rest alway in the Lord, O my soul, for he himself is the eternal rest of the saints. Grant me, most sweet and loving Jesus, to rest in Thee above every creature, above all health and beauty, above all glory and honour, above all power and dignity, above all knowledge and skilfulness, above all riches and arts, above all joy and exultation, above all fame and praise, above all sweetness and consolation, above all hope and promise, above all merit and desire, above all gifts and rewards which Thou canst give and pour forth, above all joy and jubilation which the mind is able to receive and feel; in a word, above Angels and Archangels and all the army of heaven, above all things visible and invisible, and above everything which Thou, O my God, art not.
2. For Thou, O Lord, my God, art best above all things; Thou only art the Most High, Thou only the Almighty, Thou only the All-sufficient, and the Fulness of all things; Thou only the All-delightsome and the All-comforting; Thou alone the altogether lovely and altogether loving; Thou alone the Most Exalted and Most Glorious above all things; in Whom all things are, and were, and ever shall be, altogether and all-perfect. And thus it falleth short and is insufficient whatsoever Thou givest to me without Thyself or whatsoever Thou revealest or dost promise concerning Thyself, whilst Thou art not seen or fully possessed: since verily my heart cannot truly rest nor be entirely content, except it rest in Thee, and go beyond all gifts and every creature.
3. O my most beloved Spouse, Jesus Christ, most holy lover of my soul, Ruler of this whole Creation, who shall give me the wings of true liberty, that I may flee to Thee and find rest? Oh when shall it be given me to be open to receive Thee to the full, and to see how sweet Thou art, O Lord my God? When shall I collect myself altogether in Thee, that because of Thy love I may not feel myself at all, but may know Thee only above every sense and measure, in measure not known to others. But now I ofttimes groan, and bear my sad estate with sorrow; because many evils befall me in this vale of miseries which continually disturb and fill me with sorrow, and encloud me, continually hinder and fill me with care, allure and entangle me, that I cannot have free access to Thee, nor enjoy that sweet intercourse which is always near at hand to the blessed spirits. Let my deep sighing come before Thee, and my manifold desolation on the earth.
4. O Jesus, Light of Eternal Glory, solace of the wandering soul, before Thee my mouth is without speech, and my silence speaketh to Thee. How long will my Lord delay to come unto me? Let Him come unto me, His poor and humble one, and make me glad. Let Him put forth His hand, and deliver His holy one from every snare. Come, Oh come; for without Thee shall be no joyful day or hour, for Thou art my joy, and without Thee is my table empty. I am miserable, and in a manner imprisoned and loaded with fetters, until Thou refresh me by the light of Thy presence, and give me liberty, and show Thy loving countenance.
5. Let others seek some other thing instead of Thee, whatsoever it shall please them; but for my part nothing else pleaseth or shall please, save Thou, my God, my hope, my eternal salvation. I will not hold my peace, nor cease to implore, until Thy grace return, and until Thou speak to me within.
6. “Behold, here I am! Behold, I come to thee, for thou didst call Me. Thy tears and the longing of thy soul, thy humbleness and contrition of heart have inclined Me, and brought Me to thee.”
7. And I said Lord, I have called upon Thee, and I have longed to enjoy Thee, being ready to reject everything for Thy sake. For Thou didst first move me to seek Thee. Therefore, blessed be Thou, O Lord, who has wrought this good work upon Thy servant, according to the multitude of Thy mercy. What then hath Thy servant to say in Thy presence, save to humble himself greatly before Thee, being alway mindful of his own iniquity and vileness. For there is none like unto Thee in all marvels of heaven and earth. Excellent are Thy works, true are Thy judgments, and by Thy Providence are all things governed. Therefore praise and glory be unto Thee, O Wisdom of the Father, let my mouth and my soul and all created things praise and bless Thee together.
Open, O Lord, my heart in Thy law, and teach me to walk in the way of Thy commandments. Grant me to understand Thy will and to be mindful of Thy benefits, both general and special, with great reverence and diligent meditation, that thus I may be able worthily to give Thee thanks. Yet I know and confess that I cannot render Thee due praises for the least of Thy mercies. I am less than the least of all the good things which Thou gavest me; and when I consider Thy majesty, my spirit faileth because of the greatness thereof.
2. All things which we have in the soul and in the body, and whatsoever things we possess, whether outwardly or inwardly, naturally or supernaturally, are Thy good gifts, and prove Thee, from whom we have received them all, to be good, gentle, and kind. Although one receiveth many things, and another fewer, yet all are Thine, and without Thee not even the least thing can be possessed. He who hath received greater cannot boast that it is of his own merit, nor lift himself up above others, nor contemn those beneath him; for he is the greater and the better who ascribeth least to himself, and in giving thanks is the humbler and more devout; and he who holdeth himself to be viler than all, and judgeth himself to be the more unworthy, is the apter for receiving greater things.
3. But he who hath received fewer gifts, ought not to be cast down, nor to take it amiss, nor to envy him who is richer; but rather ought he to look unto Thee, and to greatly extol Thy goodness, for Thou pourest forth Thy gifts so richly, so freely and largely, without respect of persons. All things come of Thee; therefore in all things shalt thou be praised. Thou knowest what is best to be given to each; and why this man hath less, and that more, is not for us but for Thee to understand, for unto Thee each man’s deservings are fully known.
4. Wherefore, O Lord God, I reckon it even a great benefit, not to have many things, whence praise and glory may appear outwardly, and after the thought of men. For so it is that he who considereth his own poverty and vileness, ought not only to draw therefrom no grief or sorrow, or sadness of spirit, but rather comfort and cheerfulness; because Thou, Lord, hast chosen the poor and humble, and those who are poor in this world, to be Thy friends and acquaintance. So give all Thine apostles witness whom Thou hast made princes in all lands. Yet they had their conversation in this world blameless, so humble and meek, without any malice or deceit, that they even rejoiced to suffer rebukes for Thy Name’s sake,1 and what things the world hateth, they embraced with great joy.
5. Therefore ought nothing so much to rejoice him who loveth Thee and knoweth Thy benefits, as Thy will in him, and the good pleasure of Thine eternal Providence, wherewith he ought to be so contented and comforted, that he would as willingly be the least as any other would be the greatest, as peaceable and contented in the lowest as in the highest place, and as willingly held of small and low account and of no name or reputation as to be more honourable and greater in the world than others. For Thy will and the love of Thine honour ought to go before all things, and to please and comfort him more, than all benefits that are given or may be given to himself.
1 Acts v. 41.
“My Son, now will I teach thee the way of peace and of true liberty.”
2. Do, O my Lord, as Thou sayest, for this is pleasing unto me to hear.
3. “Strive, My Son, to do another’s will rather than thine own. Choose always to have less rather than more. Seek always after the lowest place, and to be subject to all. Wish always and pray that the will of God be fulfilled in thee. Behold, such a man as this entereth into the inheritance of peace and quietness.”
4. O my Lord, this Thy short discourse hath in itself much of perfectness. It is short in words but full of meaning, and abundant in fruit. For if it were possible that I should fully keep it, disturbance would not so easily arise within me. For as often as I feel myself disquieted and weighed down, I find myself to have gone back from this teaching. But Thou, Who art Almighty, and always lovest progress in the soul, vouchsafe more grace, that I may be enabled to fulfil Thy exhortation, and work out my salvation.
A PRAYER AGAINST EVIL THOUGHTS
5. O Lord my God, be not Thou far from me, my God, haste Thee to help me,1 for many thoughts and great fears have risen up against me, afflicting my soul. How shall I pass through them unhurt? how shall I break through them?
6. “I,” saith He, “will go before thee, and make the crooked places straight.”2 I will open the prison doors, and reveal to thee the secret places.
7. Do, Lord, as Thou sayest; and let all evil thoughts fly away before Thy face. This is my hope and my only comfort, to fly unto Thee in all tribulation, to hope in Thee, to call upon Thee from my heart and patiently wait for Thy loving kindness.
A PRAYER FOR ENLIGHTENMENT OF THE MIND
8. Enlighten me, Blessed Jesus, with the brightness of Thy inner light, and cast forth all darkness from the habitation of my heart. Restrain my many wandering thoughts, and carry away the temptations which strive to do me hurt. Fight Thou mightily for me, and drive forth the evil beasts, so call I alluring lusts, that peace may be within Thy walls and plenteousness of praise within Thy palaces,3 even in my pure conscience. Command Thou the winds and the storms, say unto the sea, “Be still,” say unto the stormy wind, “Hold thy peace,” so shall there be a great calm.
9. Oh send forth Thy light and Thy truth,4 that they may shine upon the earth; for I am but earth without form and void until Thou give me light. Pour forth Thy grace from above; water my heart with the dew of heaven; give the waters of devotion to water the face of the earth, and cause it to bring forth good and perfect fruit. Lift up my mind which is oppressed with the weight of sins, and raise my whole desire to heavenly things; that having tasted the sweetness of the happiness which is from above, it may take no pleasure in thinking of things of earth.
10. Draw me and deliver me from every unstable comfort of creatures, for no created thing is able to satisfy my desire and to give me comfort. Join me to Thyself by the inseparable bond of love, for Thou alone art sufficient to him that loveth Thee, and without Thee all things are vain toys.
1 Psalm lxxi. 12.
2 Isaiah xlv. 2.
3 Psalm cxxii. 7.
4 Psalm xliii. 3.
“My Son, be not curious, nor trouble thyself with vain cares. What is that to thee? Follow thou Me.1 For what is it to thee whether a man be this or that, or say or do thus or thus? Thou hast no need to answer for others, but thou must give an answer for thyself. Why therefore dost thou entangle thyself? Behold, I know all men, and I behold all things which are done under the sun; and I know how it standeth with each one, what he thinketh, what he willeth, and to what end his thoughts reach. All things therefore are to be committed to Me; watch thou thyself in godly peace, and leave him who is unquiet to be unquiet as he will. Whatsoever he shall do or say, shall come unto him, for he cannot deceive Me.
2. “Trouble not thyself about the shadow of a great name, nor about the friendship of many, nor about the love of men towards thee. For these things beget distraction and great sorrows of heart. My word should speak freely unto thee, and I would reveal secrets, if only thou didst diligently look for My appearing, and didst open unto Me the gates of thy heart. Be sober and watch unto prayer,2 and humble thyself in all things.”
1 John xxi. 12.
2 1 Peter iv. 7.
“My Son, I have said, Peace I leave with you, My peace I give unto you, not as the world giveth give I unto you.1 All men desire peace, but all do not care for the things which belong unto true peace. My peace is with the humble and lowly in heart. Thy peace shall be in much patience. If thou heardest Me, and didst follow My voice, thou shouldest enjoy much peace.”
2. What then shall I do, Lord?
3. “In everything take heed to thyself what thou doest, and what thou sayest; and direct all thy purpose to this, that thou please Me alone, and desire or seek nothing apart from Me. But, moreover, judge nothing rashly concerning the words or deeds of others, nor meddle with matters which are not committed to thee; and it may be that thou shalt be disturbed little or rarely. Yet never to feel any disquiet, nor to suffer any pain of heart or body, this belongeth not to the present life, but is the state of eternal rest. Therefore count not thyself to have found true peace, if thou hast felt no grief; nor that then all is well if thou hast no adversary; nor that this is perfect if all things fall out according to thy desire. Nor then reckon thyself to be anything great, or think that thou art specially beloved, if thou art in a state of great fervour and sweetness of spirit; for not by these things is the true lover of virtue known, nor in them doth the profit and perfection of man consist.”
4. In what then, Lord?
5. “In offering thyself with all thy heart to the Divine Will, in not seeking the things which are thine own, whether great or small, whether temporal or eternal; so that thou remain with the same steady countenance in giving of thanks between prosperity and adversity, weighing all things in an equal balance. If thou be so brave and long-suffering in hope that when inward comfort is taken from thee, thou even prepare thy heart for the more endurance, and justify not thyself, as though thou oughtest not to suffer these heavy things, but dost justify Me in all things that I appoint, and dost bless My Holy Name, then dost thou walk in the true and right way of peace, and shalt have a sure hope that thou shalt again behold My face with joy. For if thou come to an utter contempt of thyself, know that then thou shalt enjoy abundance of peace, as much as is possible where thou art but a wayfaring man.”
1 John xiv. 27.
Lord, this is the work of a perfect man, never to slacken his mind from attention to heavenly things, and among many cares to pass along as it were without care, not after the manner of one indifferent, but rather with the privilege of a free mind, cleaving to no creature with inordinate affection.
2. I beseech Thee, my most merciful Lord God, preserve me from the cares of this life, lest I become too much entangled; from many necessities of the body, lest I be taken captive by pleasure; from all obstacles of the spirit, lest I be broken and cast down with cares. I say not from those things which the vanity of the world goeth about after with all eagerness, but from those miseries, which by the universal curse of mortality weigh down and hold back the soul of thy servant in punishment, that it cannot enter into liberty of spirit, so often as it would.
3. O my God, sweetness unspeakable, turn into bitterness all my fleshly consolation, which draweth me away from the love of eternal things, and wickedly allureth toward itself by setting before me some present delight. Let not, O my God, let not flesh and blood prevail over me, let not the world and its short glory deceive me, let not the devil and his craftiness supplant me. Give me courage to resist, patience to endure, constancy to persevere. Grant, in place of all consolations of the world, the most sweet unction of Thy Spirit, and in place of carnal love, pour into me the love of Thy Name.
4. Behold, food and drink and clothing, and all the other needs appertaining to the support of the body, are burdensome to the devout spirit. Grant that I may use such things with moderation, and that I be not entangled with inordinate affection for them. To cast away all these things is not lawful, because nature must be sustained, but to require superfluities and things which merely minister delight, the holy law forbiddeth; for otherwise the flesh would wax insolent against the spirit. In all these things, I beseech Thee, let Thy hand guide and teach me, that I in no way exceed.
“My Son, thou must give all for all, and be nothing of thine own. Know thou that the love of thyself is more hurtful to thee than anything in the world. According to the love and inclination which thou hast, everything more or less cleaveth to thee. If thy love be pure, sincere, well-regulated, thou shalt not be in captivity to anything. Do not covet what thou mayest not have; do not have what is able to hinder thee, and to rob thee of inward liberty. It is wonderful that thou committest not thyself to Me from the very bottom of thy heart, with all things which thou canst desire or have.
2. “Why art thou consumed with vain sorrow? Why art thou wearied with superfluous cares? Stand thou by My good pleasure, and thou shalt suffer no loss. If thou seekest after this or that, and wilt be here or there, according to thine own advantage or the fulfilling of thine own pleasure, thou shalt never be in quiet, nor free from care, because in everything somewhat will be found lacking, and everywhere there will be somebody who opposeth thee.
3. “Therefore it is not gaining or multiplying of this thing or that which advantageth thee, but rather the despising it and cutting it by the root out of thy heart; which thou must not only understand of money and riches, but of the desire after honour and vain praise, things which all pass away with the world. The place availeth little if the spirit of devotion is wanting; nor shall that peace stand long which is sought from abroad, if the state of thy heart is without the true foundation, that is, if it abide not in Me. Thou mayest change, but thou canst not better thyself; for when occasion ariseth and is accepted thou shalt find what thou didst fly from, yea more.”
A PRAYER FOR CLEANSING OF THE HEART AND FOR HEAVENLY WISDOM
4. Strengthen me, O God, by the grace of Thy Holy Spirit. Give me virtue to be strengthened with might in the inner man, and to free my heart from all fruitless care and trouble, and that I be not drawn away by various desires after any things whatsoever, whether of little value or great, but that I may look upon all as passing away, and myself as passing away with them; because there is no profit under the sun, and all is vanity and vexation of spirit.1 Oh how wise is he that considereth thus!
5. Give me, O Lord, heavenly wisdom, that I may learn to seek Thee above all things and to find Thee; to relish Thee above all things and to love Thee; and to understand all other things, even as they are, according to the order of Thy wisdom. Grant me prudently to avoid the flatterer, and patiently to bear with him that opposeth me; for this is great wisdom, not to be carried by every wind of words, nor to give ear to the wicked flattering Siren; for thus do we go safely on in the way we have begun.
1 Ecclesiastes ii. 11.
“My Son, take it not sadly to heart, if any think ill of thee, and say of thee what thou art unwilling to hear. Thou oughtest to think worse of thyself, and to believe no man weaker than thyself. If thou walkest inwardly, thou wilt not weigh flying words above their value. It is no small prudence to keep silence in an evil time and to turn inwardly unto Me, and not to be troubled by human judgment.
2. “Let not thy peace depend upon the word of men; for whether they judge well or ill of thee, thou art not therefore any other man than thyself. Where is true peace or true glory? Is it not in Me? And he who seeketh not to please men, nor feareth to displease, shall enjoy abundant peace. From inordinate love and vain fear ariseth all disquietude of heart, and all distraction of the senses.”
Blessed be thy name, O Lord, for evermore, who hast willed this temptation and trouble to come upon me. I cannot escape it, but have need to flee unto Thee, that Thou mayest succour me and turn it unto me for good. Lord, now am I in tribulation, and it is not well within my heart, but I am sore vexed by the suffering which lieth upon me. And now, O dear Father, what shall I say? I am taken among the snares. Save me from this hour, but for this cause came I unto this hour,1 that Thou mightest be glorified when I am deeply humbled and am delivered through Thee. Let it be Thy pleasure to deliver me;2 for what can I do who am poor, and without Thee whither shall I go? Give patience this time also. Help me, O Lord my God, and I will not fear how much soever I be weighed down.
2. And now amid these things what shall I say? Lord, Thy will be done. I have well deserved to be troubled and weighed down. Therefore I ought to bear, would that it be with patience, until the tempest be overpast and comfort return. Yet is Thine omnipotent arm able also to take this temptation away from me, and to lessen its power that I fall not utterly under it, even as many a time past thou has helped me, O God, my merciful God. And as much as this deliverance is difficult to me, so much is it easy to Thee, O right hand of the most Highest.
1 John xii. 27.
2 Psalm xl. 16.
“My Son, I the Lord am a stronghold in the day of trouble.1 Come unto Me, when it is not well with thee.
“This it is which chiefly hindereth heavenly consolation, that thou too slowly betakest thyself unto prayer. For before thou earnestly seekest unto Me, thou dost first seek after many means of comfort, and refresheth thyself in outward things: so it cometh to pass that all things profit thee but little until thou learn that it is I who deliver those who trust in Me; neither beside Me is there any strong help, nor profitable counsel, nor enduring remedy. But now, recovering courage after the tempest, grow thou strong in the light of My mercies, for I am nigh, saith the Lord, that I may restore all things not only as they were at the first, but also abundantly and one upon another.
2. “For is anything too hard for Me, or shall I be like unto one who saith and doeth not? Where is thy faith? Stand fast and with perseverance. Be long-suffering and strong. Consolation will come unto thee in its due season. Wait for Me; yea, wait; I will come and heal thee. It is temptation which vexeth thee, and a vain fear which terrifieth thee. What doth care about future events bring thee, save sorrow upon sorrow? Sufficient for the day is the evil thereof.2 It is vain and useless to be disturbed or lifted up about future things which perhaps will never come.
3. “But it is the nature of man to be deceived by fancies of this sort, and it is a sign of a mind which is still weak to be so easily drawn away at the suggestion of the enemy. For he careth not whether he deceive and beguile by true means or false; whether he throw thee down by the love of the present or fear of the future. Therefore let not thy heart be troubled, neither let it be afraid. Believe in Me, and put thy trust in My mercy.3 When thou thinkest thyself far removed from Me, I am often the nearer. When thou reckonest that almost all is lost, then often is greater opportunity of gain at hand. All is not lost when something goeth contrary to thy wishes. Thou oughtest not to judge according to present feeling, nor so to take or give way to any grief which befalleth thee, as if all hope of escape were taken away.
4. “Think not thyself totally abandoned, although for the time I have sent to thee some tribulation, or have even withdrawn some cherished consolation; for this is the way to the Kingdom of Heaven. And without doubt it is better for thee and for all My other servants, that ye should be proved by adversities, than that ye should have all things as ye would. I know thy hidden thoughts: and that it is very needful for thy soul’s health that sometimes thou be left without relish, lest perchance thou be lifted up by prosperity, and desirous to please thyself in that which thou art not. What I have given I am able to take away, and to restore again at My good pleasure.
5. “When I shall have given, it is Mine; when I shall have taken away, I have not taken what is thine; for every good gift and every perfect gift4 is from me. If I shall have sent upon thee grief or any vexation, be not angry, nor let thy heart be sad; I am able quickly to lift thee up and to change every burden into joy. But I am just and greatly to be praised, when I do thus unto thee.
6. “If thou rightly consider, and look upon it with truth, thou oughtest never to be so sadly cast down because of adversity, but rather shouldst rejoice and give thanks; yea, verily to count it the highest joy that I afflict thee with sorrows and spare thee not. As My Father hath loved Me, so love I you;5 thus have I spoken unto My beloved disciples: whom I sent forth not unto worldly joys, but to great strivings; not unto honours, but unto contempt; not unto ease, but to labours; not unto rest, but to bring forth much fruit with patience. My son, remember these words.”
1 Nahum i. 7.
2 Matthew vi. 34.
3 John xiv. 27; Psalm xiii. 5.
4 James i. 17.
5 John xv. 9.
O Lord, I still need more grace, if I would arrive where neither man nor any other creature may hinder me. For so long as anything keepeth me back, I cannot freely fly unto Thee. He desired eagerly thus to fly, who cried, saying, Oh that I had wings like a dove, for then would I flee away and be at rest. What is more peaceful than the single eye? And what more free than he that desireth nothing upon earth? Therefore must a man rise above every creature, and perfectly forsake himself, and with abstracted mind to stand and behold that Thou, the Creator of all things, hast among Thy creatures nothing like unto Thyself. And except a man be freed from all creatures, he will not be able to reach freely after Divine things. Therefore few are found who give themselves to contemplation, because few know how to separate themselves entirely from perishing and created things.
2. For this much grace is necessary, which may lift up the soul and raise it above itself. And except a man be lifted up in the spirit, and freed from all creatures, and altogether united to God, whatsoever he knoweth, whatsoever even he hath, it mattereth but little. He who esteemeth anything great save the one only incomprehensible, eternal, good, shall long time be little and lie low. For whatsoever is not God is nothing, and ought to be counted for nothing. Great is the difference between a godly man, illuminated with wisdom, and a scholar learned in knowledge and given to books. Far nobler is that doctrine which floweth down from the divine fulness above, than that which is acquired laboriously by human study.
3. Many are found who desire contemplation, but they do not strive to practice those things which are required thereunto. It is also a great impediment, that much is made of symbols and external signs, and too little of thorough mortification. I know not how it is, and by what spirit we are led, and what we who would be deemed spiritual are aiming at, that we give so great labour and so eager solicitude for transitory and worthless things, and scarcely ever gather our senses together to think at all of our inward condition.
4. Ah, me! Forthwith after a little recollection we rush out of doors, and do not subject our actions to a strict examination. Where our affections are set we take no heed, and we weep not that all things belonging to us are so defiled. For because all flesh had corrupted itself upon the earth, the great deluge came. Since therefore our inmost affections are very corrupt, it followeth of necessity that our actions also are corrupt, being the index of a deficient inward strength. Out of a pure heart proceedeth the fruit of good living.
5. We demand, how much a man hath done; but from how much virtue he acted, is not so narrowly considered. We ask if he be strong, rich, handsome, clever, whether he is a good writer, good singer, good workman; but how poor he may be in spirit, how patient and gentle, how devout and meditative, on these things many are silent. Nature looketh upon the outward appearance of a man, grace turneth its thought to the heart. The former frequently judgeth amiss; the latter trusteth in God, that it may not be deceived.
“My Son, thou canst not possess perfect liberty unless thou altogether deny thyself. All they are enslaved who are possessors of riches, they who love themselves, the selfish, the curious, the restless; those who ever seek after soft things, and not after the things of Jesus Christ; those who continually plan and devise that which will not stand. For whatsoever cometh not of God shall perish. Hold fast the short and complete saying, ‘Renounce all things, and thou shalt find all things; give up thy lust, and thou shalt find rest.’ Dwell upon this in thy mind, and when thou art full of it, thou shalt understand all things.”
2. O Lord, this is not the work of a day, nor children’s play; verily in this short saying is enclosed all the perfection of the religious.
3. “My son, thou oughtest not to be turned aside, nor immediately cast down, because thou hast heard the way of the perfect. Rather oughtest thou to be provoked to higher aims, and at the least to long after the desire thereof. Oh that it were so with thee, and that thou hadst come to this, that thou wert not a lover of thine own self, but wert ready always to My nod, and to his whom I have placed over thee as thy father. Then shouldest thou please Me exceedingly, and all thy life should go on in joy and peace. Thou hast still many things to renounce, which if thou resign not utterly to Me, thou shalt not gain what thou seekest. I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich,1 that is heavenly wisdom, which despiseth all base things. Put away from thee earthly wisdom, and all pleasure, whether common to men, or thine own.
4. “I tell thee that thou must buy vile things with those which are costly and great in the esteem of men. For wonderfully vile and small, and almost given up to forgetfulness, doth true heavenly wisdom appear, which thinketh not high things of itself, nor seeketh to be magnified upon the earth; many honour it with their lips, but in heart are far from it; it is indeed the precious pearl, which is hidden from many.”
1 Revelation iii. 18.
“My Son, trust not thy feeling, for that which is now will be quickly changed into somewhat else. As long as thou livest thou art subject to change, howsoever unwilling; so that thou art found now joyful, now sad; now at peace, now disquieted; now devout, now indevout; now studious, now careless; now sad, now cheerful. But the wise man, and he who is truly learned in spirit, standeth above these changeable things, attentive not to what he may feel in himself, or from what quarter the wind may blow, but that the whole intent of his mind may carry him on to the due and much-desired end. For thus will he be able to remain one and the same and unshaken, the single eye of his desire being steadfastly fixed, through the manifold changes of the world, upon Me.
2. “But according as the eye of intention be the more pure, even so will a man make his way steadfastly through the manifold storms. But in many the eye of pure intention waxeth dim; for it quickly resteth itself upon anything pleasant which occurreth, and rarely is any man found altogether free from the blemish of self-seeking. So the Jews of old came to Bethany, to the house of Martha and Mary, that they might see not Jesus, but Lazarus, whom he had raised from the dead.1 Therefore must the eye of the intention be cleansed, that it may be single and right, and above all things which come in its way, may be directed unto Me.”
1 John xii. 9.
Behold, God is mine, and all things are mine! What will I more, and what more happy thing can I desire? O delightsome and sweet world! that is, to him that loveth the Word, not the world, neither the things that are in the world.1 My God, my all! To him that understandeth, that word sufficeth, and to repeat it often is pleasing to him that loveth it. When Thou art present all things are pleasant; when Thou art absent, all things are wearisome. Thou makest the heart to be at rest, givest it deep peace and festal joy. Thou makest it to think rightly in every matter, and in every matter to give Thee praise; neither can anything please long without Thee but if it would be pleasant and of sweet savour, Thy grace must be there, and it is Thy wisdom which must give unto it a sweet savour.
2. To him who tasteth Thee, what can be distasteful? And to him who tasteth Thee not, what is there which can make him joyous? But the worldly wise, and they who enjoy the flesh, these fail in Thy wisdom; for in the wisdom of the world is found utter vanity, and to be carnally minded is death. But they who follow after Thee through contempt of worldly things, and mortification of the flesh, are found to be truly wise because they are carried from vanity to verity, from the flesh to the spirit. They taste that the Lord is good, and whatsoever good they find in creatures, they count it all unto the praise of the Creator. Unlike, yea, very unlike is the enjoyment of the Creator to enjoyment of the Creature, the enjoyment of eternity and of time, of light uncreated and of light reflected.
3. O Light everlasting, surpassing all created lights, dart down Thy ray from on high which shall pierce the inmost depths of my heart. Give purity, joy, clearness, life to my spirit that with all its powers it may cleave unto Thee with rapture passing man’s understanding. Oh when shall that blessed and longed-for time come when Thou shalt satisfy me with Thy presence, and be unto me All in all? So long as this is delayed, my joy shall not be full. Still, ah me! the old man liveth in me: he is not yet all crucified, not yet quite dead; still he lusteth fiercely against the spirit, wageth inward wars, nor suffereth the soul’s kingdom to be in peace.
4. But Thou who rulest the raging of the sea, and stillest the waves thereof when they arise, rise up and help me. Scatter the people that delight in war.2 Destroy them by Thy power. Show forth, I beseech Thee, Thy might, and let Thy right hand be glorified, for I have no hope, no refuge, save in Thee, O Lord my God.
1 1 John ii. 15.
2 Psalm lxviii. 30.
“My Son, thou art never secure in this life, but thy spiritual armour will always be needful for thee as long as thou livest. Thou dwellest among foes, and art attacked on the right hand and on the left. If therefore thou use not on all sides the shield of patience, thou wilt not remain long unwounded. Above all, if thou keep not thy heart fixed upon Me with steadfast purpose to bear all things for My sake, thou shalt not be able to bear the fierceness of the attack, nor to attain to the victory of the blessed. Therefore must thou struggle bravely all thy life through, and put forth a strong hand against those things which oppose thee. For to him that overcometh is the hidden manna given,1 but great misery is reserved for the slothful.
2. “If thou seek rest in this life, how then wilt thou attain unto the rest which is eternal? Set not thyself to attain much rest, but much patience. Seek the true peace, not in earth but in heaven, not in man nor in any created thing, but in God alone. For the love of God thou must willingly undergo all things, whether labours or sorrows, temptations, vexations, anxieties, necessities, infirmities, injuries, gainsayings, rebukes, humiliations, confusions, corrections, despisings; these things help unto virtue, these things prove the scholar of Christ; these things fashion the heavenly crown. I will give thee an eternal reward for short labour, and infinite glory for transient shame.
3. “Thinkest thou that thou shalt always have spiritual consolations at thy will? My Saints had never such, but instead thereof manifold griefs, and divers temptations, and heavy desolations. But patiently they bore themselves in all, and trusted in God more than in themselves, knowing that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.2 Wouldst thou have that immediately which many have hardly attained unto after many tears and hard labours? Wait for the Lord, quit thyself like a man and be strong; be not faint-hearted, nor go aside from Me, but constantly devote thy body and soul to the glory of God. I will reward thee plenteously, I will be with thee in trouble.”3
1 Revelation ii. 17.
2 Romans viii. 17.
3 Psalm xci. 15.
“My Son, anchor thy soul firmly upon God, and fear not man’s judgment, when conscience pronounceth thee pious and innocent. It is good and blessed thus to suffer; nor will it be grievous to the heart which is humble, and which trusteth in God more than in itself. Many men have many opinions, and therefore little trust is to be placed in them. But moreover it is impossible to please all. Although Paul studied to please all men in the Lord, and to become all things to all men,1 yet nevertheless with him it was a very small thing that he should be judged by man’s judgment.”2
2. He laboured abundantly, as much as in him lay, for the building up and the salvation of others; but he could not avoid being sometimes judged and despised by others. Therefore he committed all to God, who knew all, and by patience and humility defended himself against evil speakers, or foolish and false thinkers, and those who accused him according to their pleasure. Nevertheless, from time to time he replied, lest his silence should become a stumbling-block to those who were weak.
3. “Who art thou, that thou shouldst be afraid of a man that shall die? To-day he is, and tomorrow his place is not found. Fear God and thou shalt not quail before the terrors of men. What can any man do against thee by words or deeds? He hurteth himself more than thee, nor shall he escape the judgment of God, whosoever he may be. Have thou God before thine eyes, and do not contend with fretful words. And if for the present thou seem to give way, and to suffer confusion which thou hast not deserved, be not angry at this, nor by impatience diminish thy reward; but rather look up to Me in heaven, for I am able to deliver thee from all confusion and hurt, and to render to every man according to his works.”
1 1 Corinthians ix. 22.
2 1 Corinthians iv. 3.
“My Son, lose thyself and thou shalt find Me. Stand still without all choosing and all thought of self, and thou shalt ever be a gainer. For more grace shall be added to thee, as soon as thou resignest thyself, and so long as thou dost not turn back to take thyself again.”
2. O Lord, how often shall I resign myself, and in what things shall I lose myself?
3. “Always; every hour: in that which is little, and in that which is great. I make no exception, but will that thou be found naked in all things. Otherwise how canst thou be Mine and I thine, unless thou be inwardly and outwardly free from every will of thine own? The sooner thou dost this, the better shall it be with thee; and the more fully and sincerely, the more thou shalt please Me, and the more abundantly shalt thou be rewarded.
4. “Some resign themselves, but with certain reservations, for they do not fully trust in God, therefore they think that they have some provision to make for themselves. Some again at first offer everything; but afterwards being pressed by temptation they return to their own devices, and thus make no progress in virtue. They will not attain to the true liberty of a pure heart, nor to the grace of My sweet companionship, unless they first entirely resign themselves and daily offer themselves up as a sacrifice; without this the union which bringeth forth fruit standeth not nor will stand.
5. “Many a time I have said unto thee, and now say again, Give thyself up, resign thyself, and thou shalt have great inward peace. Give all for all; demand nothing, ask nothing in return; stand simply and with no hesitation in Me, and thou shalt possess Me. Thou shalt have liberty of heart, and the darkness shall not overwhelm thee. For this strive thou, pray for it, long after it, that thou mayest be delivered from all possession of thyself, and nakedly follow Jesus who was made naked for thee; mayest die unto thyself and live eternally to Me. Then shall all vain fancies disappear, all evil disturbings, and superfluous cares. Then also shall immoderate fear depart from thee, and inordinate love shall die.”
“My Son, for this thou must diligently make thy endeavour, that in every place and outward action or occupation thou mayest be free within, and have power over thyself; and that all things be under thee, not thou under them; that thou be master and ruler of thy actions, not a slave or hireling, but rather a free and true Hebrew, entering into the lot and the liberty of the children of God, who stand above the present and look upon the eternal, who with the left eye behold things transitory, and with the right things heavenly; whom temporal things draw not to cleave unto, but who rather draw temporal things to do them good service, even as they were ordained of God to do, and appointed by the Master Workman, who hath left nought in His creation without aim and end.
2. “And if in any chance of life thou stand not in outward appearances, nor judgest things which are seen and heard by the fleshly sense, but straightway in every cause enterest with Moses into the tabernacle to ask counsel of God; thou shalt hear a divine response and come forth instructed concerning many things that are and shall be. For always Moses had recourse to the tabernacle for the solving of all doubts and questionings; and fled to the help of prayer to be delivered from the dangers and evil deeds of men. Thus also oughtest thou to fly to the secret chamber of thy heart, and earnestly implore the divine succour. For this cause we read that Joshua and the children of Israel were deceived by the Gibeonites, that they asked not counsel at the mouth of the Lord,1 but being too ready to listen to fair speeches, were deceived by pretended piety.”
1 Joshua ix. 14.
“My Son, always commit thy cause to Me; I will dispose it aright in due time. Wait for My arrangement of it, and then thou shalt find it for thy profit.”
2. O Lord, right freely I commit all things to Thee; for my planning can profit but little. Oh that I did not dwell so much on future events, but could offer myself altogether to Thy pleasures without delay.
3. “My Son, a man often striveth vehemently after somewhat which he desireth; but when he hath obtained it he beginneth to be of another mind, because his affections towards it are not lasting, but rather rush on from one thing to another. Therefore it is not really a small thing, when in small things we resist self.”
4. The true progress of man lieth in self-denial, and a man who denieth himself is free and safe. But the old enemy, opposer of all good things, ceaseth not from temptation; but day and night setteth his wicked snares, if haply he may be able to entrap the unwary. Watch and pray, saith the Lord, lest ye enter into temptation.1
1 Matthew xxvi. 41.
Lord, what is man that Thou art mindful of him, or the son of man that Thou visitest him?1 What hath man deserved, that Thou shouldest bestow thy favour upon him? Lord, what cause can I have of complaint, if Thou forsake me? Or what can I justly allege, if Thou refuse to hear my petition? Of a truth, this I may truly think and say, Lord, I am nothing, I have nothing that is good of myself, but I fall short in all things, and ever tend unto nothing. And unless I am helped by Thee and inwardly supported, I become altogether lukewarm and reckless.
2. But Thou, O Lord, art always the same, and endurest for ever, always good, righteous, and holy; doing all things well, righteously, and holily, and disposing all in Thy wisdom. But I who am more ready to go forward than backward, never continue in one stay, because changes sevenfold pass over me. Yet it quickly becometh better when it so pleaseth Thee, and Thou puttest forth Thy hand to help me; because Thou alone canst aid without help of man, and canst so strengthen me that my countenance shall be no more changed, but my heart shall be turned to Thee, and rest in Thee alone.
3. Wherefore, if I but knew well how to reject all human consolations, whether for the sake of gaining devotion, or because of the necessity by which I was compelled to seek Thee, seeing there is no man who can comfort me; then could I worthily trust in Thy grace, and rejoice in the gift of new consolation.
4. Thanks be to Thee, from whom all cometh, whensoever it goeth well with me! But I am vanity and nothing in Thy sight, a man inconstant and weak. What then have I whereof to glory, or why do I long to be held in honour? Is it not for nought? This also is utterly vain. Verily vain glory is an evil plague, the greatest of vanities, because it draweth us away from the true glory, and robbeth us of heavenly grace. For whilst a man pleaseth himself he displeaseth Thee; whilst he gapeth after the praises of man, he is deprived of true virtues.
5. But true glory and holy rejoicing lieth in glorying in Thee and not in self; in rejoicing in Thy Name, not in our own virtue; in not taking delight in any creature, save only for Thy sake. Let thy Name, not mine be praised; let Thy work, not mine be magnified; let Thy holy Name be blessed, but to me let nought be given of the praises of men. Thou art my glory, Thou art the joy of my heart. In Thee will I make my boast and be glad all the day long, but for myself let me not glory save only in my infirmities.2
6. Let the Jews seek the honour which cometh from one another; but I will ask for that which cometh from God only.3 Truly all human glory, all temporal honour, all worldly exultation, compared to Thy eternal glory, is but vanity and folly. O God my Truth and my Mercy, Blessed Trinity, to Thee alone be all praise, honour, power, and glory for ever and for ever. Amen.
1 Psalm viii. 4.
2 2 Corinthians xii. 5.
3 John v. 44.
“My Son, make it no matter of thine, if thou see others honoured and exalted, and thyself despised and humbled. Lift up thine heart to Me in heaven, and then the contempt of men upon earth will not make thee sad.”
2. O Lord, we are in blindness, and are quickly seduced by vanity. If I look rightly within myself, never was injury done unto me by any creature, and therefore I have nought whereof to complain before Thee. But because I have many times and grievously sinned against Thee, all creatures do justly take arms against me. Therefore to me confusion and contempt are justly due, but to Thee praise and honour and glory. And except I dispose myself for this, namely, to be willing that every creature should despise and desert me, and that I should be esteemed altogether as nothing, I cannot be inwardly filled with peace and strength, nor spiritually enlightened, nor fully united to Thee.
“My Son, if thou set thy peace on any person because thou hast high opinion of him, and art familiar with him, thou shalt be unstable and entangled. But if thou betake thyself to the ever-living and abiding Truth, the desertion or death of a friend shall not make thee sad. In Me ought the love of thy friend to subsist, and for My sake is every one to be loved, whosoever he be, who appeareth to thee good, and is very dear to thee in this life. Without Me friendship hath no strength or endurance, neither is that love true and pure, which I unite not. Thou oughtest to be so dead to such affections of beloved friends, that as far as in thee lieth, thou wouldst rather choose to be without any companionship of men. The nearer a man approacheth to God, the further he recedeth from all earthly solace. The deeper also he descendeth into himself, and the viler he appeareth in his own eyes, the higher he ascendeth towards God.
2. “But he who attributeth anything good to himself, hindereth the grace of God from coming to him, because the grace of the Holy Ghost ever seeketh the humble heart. If thou couldst make thyself utterly nothing, and empty thyself of the love of every creature, then should it be My part to overflow unto thee with great grace. When thou settest thine eyes upon creatures, the face of the Creator is withdrawn from thee. Learn in all things to conquer thyself for thy Creator’s sake, then shalt thou be able to attain unto divine knowledge. How small soever anything be, if it be loved and regarded inordinately, it holdeth us back from the highest good, and corrupteth.”
“My Son, let not the fair and subtle sayings of men move thee. For the kingdom of God is not in word, but in power.1 Give ear to My words, for they kindle the heart and enlighten the mind, they bring contrition, and they supply manifold consolations. Never read thou the word that thou mayest appear more learned or wise; but study for the mortification of thy sins, for this will be far more profitable for thee than the knowledge of many difficult questions.
2. “When thou hast read and learned many things, thou must always return to one first principle. I am He that teacheth man knowledge,2 and I give unto babes clearer knowledge than can be taught by man. He to whom I speak will be quickly wise and shall grow much in the spirit. Woe unto them who inquire into many curious questions from men, and take little heed concerning the way of My service. The time will come when Christ will appear, the Master of masters, the Lord of the Angels, to hear the lessons of all, that is to examine the consciences of each one. And then will He search Jerusalem with candles,3 and the hidden things of darkness4 shall be made manifest, and the arguings of tongues shall be silent.
3. “I am He who in an instant lift up the humble spirit, to learn more reasonings of the Eternal Truth, than if a man had studied ten years in the schools. I teach without noise of words, without confusion of opinions, without striving after honour, without clash of arguments. I am He who teach men to despise earthly things, to loathe things present, to seek things heavenly, to enjoy things eternal, to flee honours, to endure offences, to place all hope in Me, to desire nothing apart from Me, and above all things to love Me ardently.
4. “For there was one, who by loving Me from the bottom of his heart, learned divine things, and spake things that were wonderful; he profited more by forsaking all things than by studying subtleties. But to some I speak common things, to others special; to some I appear gently in signs and figures, and again to some I reveal mysteries in much light. The voice of books is one, but it informeth not all alike; because I inwardly am the Teacher of truth, the Searcher of the heart, the Discerner of the thoughts, the Mover of actions, distributing to each man, as I judge meet.”
1 1 Corinthians iv. 20.
2 Psalm xciv. 10.
3 Zephaniah i. 12.
4 1 Corinthians iv. 5.
“My Son, in many things it behoveth thee to be ignorant, and to esteem thyself as one dead upon the earth, and as one to whom the whole world is crucified. Many things also thou must pass by with deaf ear, and must rather think upon those things which belong unto thy peace. It is more profitable to turn away thine eyes from those things that displease, and to leave each man to his own opinion, than to give thyself to discourses of strife. If thou stand well with God and hast His judgment in thy mind, thou wilt verily easily bear to be as one conquered.”
2. O Lord, to what have we come? Behold a temporal loss is mourned over; for a trifling gain we labour and hurry; and spiritual loss passeth away into forgetfulness, and we rarely recover it. That which profiteth little or nothing is looked after, and that which is altogether necessary is negligently passed by; because the whole man slideth away to outward things, and unless he quickly recovereth himself in outward things he willingly lieth down.
Lord, be thou my help in trouble, for vain is the help of man.1 How often have I failed to find faithfulness, where I thought I possessed it. How many times I have found it where I least expected. Vain therefore is hope in men, but the salvation of the just, O God, is in Thee. Blessed be thou, O Lord my God, in all things which happen unto us. We are weak and unstable, we are quickly deceived and quite changed.
2. Who is the man who is able to keep himself so warily and circumspectly as not sometimes to come into some snare of perplexity? But he who trusteth in Thee, O Lord, and seeketh Thee with an unfeigned heart, doth not so easily slip. And if he fall into any tribulation, howsoever he may be entangled, yet very quickly he shall be delivered through Thee, or by Thee shall be comforted, because Thou wilt not forsake him that trusteth in Thee unto the end. A friend who continueth faithful in all the distresses of his friend is rare to be found. Thou, O Lord, Thou alone art most faithful in all things, and there is none other like unto Thee.
3. Oh, how truly wise was that holy soul which said, “My mind is steadfastly fixed, and it is grounded in Christ.”2 If thus it were with me, the fear of man should not so easily tempt me, nor the arrows of words move me. Who is sufficient to foresee all things, who to guard beforehand against future ills? If even things which are foreseen sometimes hurt us, what can things which are not foreseen do, but grievously injure? But wherefore have I not better provided for myself, miserable that I am? Why, too, have I given such heed to others? But we are men, nor are we other than frail men, even though by many we are reckoned and called angels. Whom shall I trust, O Lord, whom shall I trust but Thee? Thou art the Truth, and deceivest not, nor canst be deceived. And on the other hand, Every man is a liar,3 weak, unstable and frail, especially in his words, so that one ought scarcely ever to believe what seemeth to sound right on the face of it.
4. With what wisdom hast thou warned us beforehand to beware of men, and that a man’s foes are they of his own household,4 and that we must not believe if one say unto us Lo here, or Lo there.5 I have been taught by my loss, and O that I may prove more careful and not foolish hereby. “Be cautious,” saith some one: “be cautious, keep unto thyself what I tell thee.” And whilst I am silent and believe that it is hid with me, he himself cannot keep silence concerning it, but straightway betrayeth me and himself, and goeth his way. Protect me, O Lord, from such mischief-making and reckless men; let me not fall into their hands, nor ever do such things myself. Put a true and steadfast word into my mouth, and remove a deceitful tongue far from me. What I would not suffer, I ought by all means to beware of doing.
5. Oh, how good and peacemaking a thing it is to be silent concerning others, and not carelessly to believe all reports, nor to hand them on further; how good also to lay one’s self open to few, to seek ever to have Thee as the beholder of the heart; not to be carried about with every wind of words, but to desire that all things inward and outward be done according to the good pleasure of Thy will! How safe for the preserving of heavenly grace to fly from human approval, and not to long after the things which seem to win admiration abroad, but to follow with all earnestness those things which bring amendment of life and heavenly fervour! How many have been injured by their virtue being made known and too hastily praised. How truly profitable hath been grace preserved in silence in this frail life, which, as we are told, is all temptation and warfare.
1 Psalm lx. 11.
2 St. Agatha.
3 Psalm cxvi. 11; Romans iii. 4.
4 Matthew x. 17, 36.
5 Matthew xxiv. 23.
“My Son, stand fast and believe in Me. For what are words but words? They fly through the air, but they bruise no stone. If thou are guilty, think how thou wouldst gladly amend thyself; if thou knowest nothing against thyself, consider that thou wilt gladly bear this for God’s sake. It is little enough that thou sometimes hast to bear hard words, for thou art not yet able to bear hard blows. And wherefore do such trivial matters go to thine heart, except that thou art yet carnal, and regardest men more than thou oughtest? For because thou fearest to be despised, thou art unwilling to be reproved for thy faults, and seekest paltry shelters of excuses.
2. “But look better into thyself, and thou shalt know that the world is still alive in thee, and the vain love of pleasing men. For when thou fleest away from being abased and confounded for thy faults, it is plain that thou art neither truly humble nor truly dead to the world, and that the world is not crucified to thee. But hearken to My word, and thou shalt not care for ten thousand words of men. Behold, if all things could be said against thee which the utmost malice could invent, what should it hurt thee if thou wert altogether to let it go, and make no more account of it than of a mote? Could it pluck out a single hair of thy head?
3. “But he that hath no heart within him, and hath not God before his eyes, is easily moved by a word of reproach; but he who trusteth in Me, and seeketh not to abide by his own judgment, shall be free from the fear of men. For I am the Judge and the Discerner of all secrets; I know how the thing hath been done; I know both the injurer and the bearer. From Me went forth that word, by My permission this hath happened, that the thoughts of many hearts may be revealed.1 I shall judge the guilty and the innocent; but beforehand I have willed to try them both by a secret judgment.
4. “The testimony of men often deceiveth. My judgment is true; it will stand, and it shall not be overturned. It commonly lieth hid, and only to few in certain cases is it made known; yet it never erreth, nor can err, although it seem not right to the eyes of foolish men. To Me, therefore, must men have recourse in all judgment, and must not lean to their opinion. For there shall no evil happen to the just,2 whatsoever may be sent to him by God. Even though some unjust charge be brought against him, he will care little; nor, again, will he exult above measure, if through others he be clearly vindicated. For he considereth that I am He who try the hearts and reins,3 who judge not outwardly and according to human appearance; for often in Mine eyes that is found blameworthy which in the judgment of men is held worthy of praise.”
5. O Lord God, O Judge, just, strong, and patient, who knowest the frailty and sinfulness of men, be Thou my strength and my whole confidence; for my own conscience sufficeth me not. Thou knowest what I know not; and therefore ought I under all rebuke to humble myself, and to bear it meekly. Therefore mercifully forgive me as often as I have not done this, and grant me the next time the grace of greater endurance. For better unto me is Thine abundant pity for the attainment of Thy pardon, than the righteousness which I believe myself to have for defence against my conscience, which lieth wait against me. Although I know nothing against myself, yet I am not hereby justified,4 because if Thy mercy were removed away, in Thy sight should no man living be justified.5
1 Luke ii. 35.
2 Proverbs xii. 21.
3 Psalm vii. 9.
4 1 Corinthians iv. 4.
5 Psalm cxliii. 2.
“My Son, let not the labours which thou hast undertaken for Me break thee down, nor let tribulations cast thee down in any wise, but let my promise strengthen and comfort thee in every event. I am sufficient to reward thee above all measure and extent. Not long shalt thou labour here, nor always be weighed down with sorrows. Wait yet a little while, and thou shalt see a speedy end of thine evils. An hour shall come when all labour and confusion shall cease. Little and short is all that passeth away with time.
2. “Do earnestly what thou dost; labour faithfully in My vineyard; I will be thy reward. Write, read, sing, weep, be silent, pray, endure adversities manfully; eternal life is worthy of all these conflicts, yea, and of greater. Peace shall come in one day which is known to the Lord; which shall be neither day nor night,1 but light eternal, infinite clearness, steadfast peace, and undisturbed rest. Thou shalt not say then, Who shall deliver me from the body of this death?2 nor cry out, Woe is me, for my sojourning is prolonged,3 because death will be utterly destroyed, and there shall be salvation which can never fail, no more anxiety, happy delight, sweet and noble society.
3. “Oh, if thou sawest the unfading crowns of the Saints in heaven, and with what great glory they now rejoice, who aforetime were reckoned by this world contemptibly and as it were unworthy of life, truly thou wouldst immediately humble thyself even to the earth, and wouldst desire rather to be in subjection to all, than to have authority over one; nor wouldst thou long for pleasant days of this life, but wouldst more rejoice to be afflicted for God’s sake, and wouldst esteem it gain to be counted for nought amongst men.
4. “Oh, if these things were sweet to thy taste, and moved thee to the bottom of thine heart, how shouldst thou dare even once to complain? Are not all laborious things to be endured for the sake of eternal life? It is no small thing, the losing or gaining the Kingdom of God. Lift up therefore thy face to heaven. Behold, I and all My Saints with Me, who in this world had a hard conflict, now rejoice, are now comforted, are now secure, are now at peace, and shall remain with Me evermore in the Kingdom of My Father.”
1 Zechariah xiv. 7.
2 Romans vii. 24.
3 Psalm cxx.
Oh most blessed mansion of the City which is above! Oh most clear day of eternity which the night obscureth not, but the Supreme Truth ever enlighteneth! Day always joyful, always secure and never changing its state into those which are contrary. Oh would that this day might shine forth, and that all these temporal things would come to an end. It shineth indeed upon the Saints, glowing with unending brightness, but only from afar and through a glass, upon those who are pilgrims on the earth.
2. The citizens of heaven know how glorious that day is; the exiled sons of Eve groan, because this is bitter and wearisome. The days of this life are few and evil, full of sorrows and straits, where man is defiled with many sins, ensnared with many passions, bound fast with many fears, wearied with many cares, distracted with many questionings, entangled with many vanities, compassed about with many errors, worn away with many labours, weighed down with temptations, enervated by pleasures, tormented by poverty.
3. Oh when shall there be an end of these evils? When shall I be delivered from the wretched slavery of my sins? When shall I be mindful, O Lord, of Thee alone? When shall I rejoice in Thee to the full? When shall I be in true liberty without any impediment, without any burden on mind or body? When shall there be solid peace, peace immovable and secure, peace within and without, peace firm on every side? Blessed Jesus, when shall I stand to behold Thee? When shall I gaze upon the glory of Thy kingdom? When shalt Thou be to me all in all? Oh when shall I be with Thee in Thy Kingdom which Thou hast prepared from the foundation of the world for them that love Thee? I am left destitute, an exile in a hostile land, where are daily wars and grievous misfortunes.
4. Console my exile, mitigate my sorrow, for towards Thee all my desire longeth. For all is to me a burden, whatsoever this world offereth for consolation. I yearn to enjoy Thee intimately, but I cannot attain unto it. I long to cleave to heavenly things, but temporal things and unmortified passions press me down. In my mind I would be above all things, but in my flesh I am unwillingly compelled to be beneath them. So, wretched man that I am, I fight with myself, and am made grievous even unto myself, while the spirit seeketh to be above and the flesh to be beneath.
5. Oh how I suffer inwardly, while with the mind I discourse on heavenly things, and presently a crowd of carnal things rusheth upon me whilst I pray. My God, be not Thou far from me, nor depart in wrath from Thy servant. Cast forth Thy lightning and scatter them; send out Thine arrows,1 and let all delusions of my enemy be confounded. Recall my senses unto Thyself, cause me to forget all worldly things; grant me quickly to cast away and despise the imaginations of sin. Succour me, O Eternal Truth, that no vanity may move me. Come unto me, O Heavenly Sweetness, and let all impurity flee from before Thy face. Pardon me also, and of Thy mercy deal gently with me, whensoever in prayer I think on anything besides Thee; for truly I confess that I am wont to be continually distracted. For often and often, where in the body I stand or sit, there I myself am not; but rather am I there, whither I am borne by my thoughts. Where my thought is, there am I; and there commonly is my thought where that which I love is. That readily occurreth to me, which naturally delighteth, or pleaseth through custom.
6. Wherefore Thou, who art the Truth, hast plainly said, Where your treasure is, there will your heart be also.2 If I love heaven, I gladly meditate on heavenly things. If I love the world, I rejoice in the delights of the world, and am made sorry by its adversities. If I love the flesh, I am continually imagining the things which belong to the flesh; if I love the spirit, I am delighted by meditating on spiritual things. For whatsoever things I love, on these I readily converse and listen, and carry home with me the images of them. But blessed is that man who for Thy sake, O Lord, is willing to part from all creatures; who doth violence to his fleshly nature and crucifieth the lusts of the flesh by the fervour of his spirit, so that with serene conscience he may offer unto Thee a pure prayer, and be made worthy to enter into the angelic choirs, having shut out from himself, both outwardly and inwardly, all worldly things.
1 Psalm lxxi. 12.
2 Matthew vi. 21.
“My Son, when thou feelest the desire of eternal happiness to be poured into thee from above, and longest to depart from the tabernacle of this body, that thou mayest contemplate My glory without shadow of turning, enlarge thine heart, and take in this holy inspiration with all thy desire. Give most hearty thanks to the Supreme Goodness, who dealeth with thee so graciously, visiteth thee so lovingly, stirreth thee up so fervently, raiseth thee so powerfully, lest thou sink down through thine own weight, to earthly things. For not by thine own meditating or striving dost thou receive this gift, but by the sole gracious condescension of Supreme Grace and Divine regard; to the end that thou mayest make progress in virtue and in more humility, and prepare thyself for future conflicts, and cleave unto Me with all the affection of thy heart, and strive to serve Me with fervent will.
2. “My Son, often the fire burneth, but the flame ascendeth not without smoke. So also the desires of some men burn towards heavenly things, and yet they are not free from the temptation of carnal affection. Thus therefore they are not acting with an altogether simple desire for God’s glory when they pray to Him so earnestly. Such, too, is oftentimes thy desire, when thou hast imagined it to be so earnest. For that is not pure and perfect which is tainted with thine own self-seeking.
3. “Seek thou not what is pleasant and advantageous to thyself, but what is acceptable and honourable unto Me; for if thou judgest rightly, thou must choose and follow after My appointment rather than thine own desire; yea, rather than anything that can be desired. I know thy desire, and I have heard thy many groanings. Already thou longest to be in the glorious liberty of the children of God; already the eternal home delighteth thee, and the heavenly country full of joy; but the hour is not yet come; there remaineth still another season, even a season of warfare, a season of labour and probation. Thou desirest to be filled with the Chief Good, but thou canst not attain it immediately. I AM that Good; wait for Me, until the Kingdom of God shall come.
4. “Thou must still be tried upon earth, and be exercised in many things. Consolation shall from time to time be given thee, but abundant satisfying shall not be granted. Be strong therefore, and be thou brave both in working and in suffering things which are against thy nature. Thou must put on the new man, and be changed into another man. Thou must often do what thou wouldst not; and thou must leave undone what thou wouldst do. What pleaseth others shall have good success, what pleaseth thee shall have no prosperity. What others say shall be listened to; what thou sayest shall receive no heed. Others shall ask and receive; thou shalt ask and not obtain. Others shall be great in the report of men, but about thee shall nothing be spoken. To others this or that shall be entrusted; thou shalt be judged useful for nought.
5. “For this cause nature shall sometimes be filled with sadness; and it is a great thing if thou bear it silently. In this and many like things the faithful servant of the Lord is wont to be tried, how far he is able to deny himself and bring himself into subjection in all things. Scarcely is there anything in which thou hast need to mortify thyself so much as in seeing things which are adverse to thy will; especially when things are commanded thee to be done which seem to thee inexpedient or of little use to thee. And because thou darest not resist a higher power, being under authority, therefore it seemeth hard for thee to shape thy course according to the nod of another, and to forego thine own opinion.
6. “But consider, My Son, the fruit of these labours, the swift end, and the reward exceeding great; and thou shalt find it no pain to bear them then, but rather the strongest solace of thy patience. For even in exchange for this trifling desire which thou hast readily forsaken, thou shalt always have thy will in Heaven. There verily thou shalt find all that thou wouldst, all that thou canst long for. There thou shalt have all good within thy power without the fear of losing it. There thy will, ever at one with Mine, shall desire nothing outward, nothing for itself. There no man shall withstand thee, none shall complain of thee, none shall hinder, nothing shall stand in thy path; but all things desired by thee shall be present together, and shall refresh thy whole affection, and fill it up even to the brim. There I will glory for the scorn suffered here, the garment of praise for sorrow, and for the lowest place a throne in the Kingdom, for ever. There shall appear the fruit of obedience, the labour of repentance shall rejoice, and humble subjection shall be crowned gloriously.
7. “Now therefore bow thyself humbly under the hands of all men; nor let it trouble thee who said this or who ordered that; but take special heed that whether thy superior, thy inferior, or thy equal, require anything from thee, or even show a desire for it; take it all in good part, and study with a good will to fulfil the desire. Let one seek this, another that; let this man glory in this, and that man in that, and be praised a thousand thousand times, but rejoice thou only in the contempt of thyself, and in Mine own good pleasure and glory. This is what thou art to long for, even that whether by life or by death God may be ever magnified in thee.”1
1 Philippians i. 20.
O Lord, Holy Father, be Thou blessed now and evermore; because as Thou wilt so it is done, and what Thou doest is good. Let Thy servant rejoice in Thee, not in himself, nor in any other; because Thou alone art the true joy, Thou art my hope and my crown, Thou art my joy and my honour, O Lord. What hath Thy servant, which he received not from Thee, even without merit of his own? Thine are all things which Thou hast given, and which Thou hast made. I am poor and in misery even from my youth up,1 and my soul is sorrowful unto tears, sometimes also it is disquieted within itself, because of the sufferings which are coming upon it.
2. I long after the joy of peace; for the peace of Thy children do I beseech, for in the light of Thy comfort they are fed by Thee. If Thou give peace, if Thou pour into me holy joy, the soul of Thy servant shall be full of melody, and devout in Thy praise. But if Thou withdraw Thyself as too often Thou art wont, he will not be able to run in the way of Thy commandments, but rather he will smite his breast and will bow his knees; because it is not with him as yesterday and the day before, when Thy candle shined upon his head,2 and he walked under the shadow of Thy wings,3 from the temptations which beset him.
3. O Father, righteous and ever to be praised, the hour cometh when Thy servant is to be proved. O beloved Father, it is well that in this hour Thy servant suffer somewhat for Thy sake. O Father, evermore to be adored, as the hour cometh which Thou foreknewest from everlasting, when for a little while Thy servant should outwardly bow down, but always live inwardly with Thee; when for a little while he should be little regarded, humbled, and fail in the eyes of men; should be wasted with sufferings and weaknesses, to rise again with Thee in the dawn of the new light, and be glorified in the heavenly places. O Holy Father, thou hast ordained it so, and so hast willed it; and that is done which Thou Thyself hast commanded.
4. For this is Thy favour to Thy friend, that he should suffer and be troubled in the world for Thy love’s sake, how often soever, and by whomsoever and whosoever Thou hast suffered it to be done. Without Thy counsel and providence, and without cause, nothing cometh to pass on the earth. It is good for me, Lord, that I had been in trouble, that I may learn Thy statutes,4 and may cast away all pride of heart and presumption. It is profitable for me that confusion hath covered my face, that I may seek to Thee for consolation rather than unto men. By this also I have learned to dread Thine unsearchable judgment, who afflictest the just with the wicked, but not without equity and justice.
5. Thanks be unto Thee, because Thou hast not spared my sins, but hast beaten me with stripes of love, inflicting pains, and sending troubles upon me without and within. There is none who can console me, of all things which are under heaven, but Thou only, O Lord my God, Thou heavenly Physician of souls, who dost scourge and hast mercy, who leadest down to hell and bringest up again.5 Thy discipline over me, and Thy rod itself shall teach me.
6. Behold, O beloved Father, I am in Thy hands, I bow myself under the rod of Thy correction. Smite my back and my neck that I may bend my crookedness to Thy will. Make me a pious and lowly disciple, as Thou wert wont to be kind, that I may walk according to every nod of Thine. To Thee I commend myself and all that I have for correction; better is it to be punished here than hereafter. Thou knowest all things and each of them; and nothing remaineth hid from Thee in man’s conscience. Before they are, thou knowest that they will be, and Thou needest not that any man teach Thee or admonish Thee concerning the things which are done upon the earth. Thou knowest what is expedient for my profit, and how greatly trouble serveth unto the scrubbing off the rust of sin. Do with me according to Thy desired good pleasure, and despise not my life which is full of sin, known to none so entirely and fully as to Thee alone.
7. Grant me, O Lord, to know that which ought to be known; to love that which ought to be loved; to praise that which pleaseth Thee most, to esteem that which is precious in Thy sight, to blame that which is vile in Thine eyes. Suffer me not to judge according to the sight of bodily eyes, nor to give sentence according to the hearing of the ears of ignorant men; but to discern in true judgment between visible and spiritual things, and above all things to be ever seeking after the will of Thy good pleasure.
8. Oftentimes the senses of men are deceived in judging; the lovers of the world also are deceived in that they love only visible things. What is a man better because by man he is reckoned very great? The deceiver deceiveth the deceiver, the vain man the vain, the blind man the blind, the weak man the weak, when they exalt one another; and in truth they rather put to shame, while they foolishly praise. For as humble St. Francis saith, “What each one is in Thine eyes, so much he is, and no more.”
1 Psalm lxxxviii. 15.
2 Job xxix. 3.
3 Psalm xvii. 8.
4 Psalm cxix. 71.
5 Job xiii. 2.
“My Son, thou art not always able to continue in very fervent desire after virtues, nor to stand fast in the loftier region of contemplation; but thou must of necessity sometimes descend to lower things because of thine original corruption, and bear about the burden of corruptible life, though unwillingly and with weariness. So long as thou wearest a mortal body, thou shalt feel weariness and heaviness of heart. Therefore thou oughtest to groan often in the flesh because of the burden of the flesh, inasmuch as thou canst not give thyself to spiritual studies and divine contemplation unceasingly.
2. “At such a time it is expedient for thee to flee to humble and external works, and to renew thyself with good actions; to wait for My coming and heavenly visitation with sure confidence; to bear thy exile and drought of mind with patience, until thou be visited by Me again, and be freed from all anxieties. For I will cause thee to forget thy labours, and altogether to enjoy eternal peace. I will spread open before thee the pleasant pastures of the Scriptures, that with enlarged heart thou mayest begin to run in the way of My commandments. And thou shalt say, ‘The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.’"1
1 Romans viii. 18.
O Lord, I am not worthy of Thy consolation, nor of any spiritual visitation; and therefore Thou dealest justly with me, when Thou leavest me poor and desolate. For if I were able to pour forth tears like the sea, still should I not be worthy of Thy consolation. Therefore am I nothing worthy save to be scourged and punished, because I have grievously and many a time offended Thee, and in many things have greatly sinned. Therefore, true account being taken, I am not worthy even of the least of Thy consolations. But Thou, gracious and merciful God, who willest not that Thy works should perish, to show forth the riches of Thy mercy upon the vessels of mercy,1 vouchsafest even beyond all his own deserving, to comfort Thy servant above the measure of mankind. For Thy consolations are not like unto the discoursings of men.
2. What have I done, O Lord, that Thou shouldst bestow any heavenly comfort upon me? I remember not that I have done any good, but have been ever prone to sin and slow to amendment. It is true and I cannot deny it. If I should say otherwise, Thou wouldst rise up against me, and there would be none to defend me. What have I deserved for my sins but hell and everlasting fire? In very truth I confess that I am worthy of all scorn and contempt, nor is it fit that I should be remembered among Thy faithful servants. And although I be unwilling to hear this, nevertheless I will for the Truth’s sake, accuse myself of my sins, that the more readily I may prevail to be accounted worthy of Thy mercy.
3. What shall I say, guilty that I am and filled with confusion? I have no mouth to utter, unless it be this word alone, “I have sinned, Lord, I have sinned; have mercy upon me, forgive me.” Let me alone, that I may take comfort a little before I go whence I shall not return even to the land of darkness and the shadow of death.2 What dost Thou so much require of a guilty and miserable sinner, as that he be contrite, and humble himself for his sins? In true contrition and humiliation of heart is begotten the hope of pardon, the troubled conscience is reconciled, lost grace is recovered, a man is preserved from the wrath to come, and God and the penitent soul hasten to meet each other with a holy kiss.3
4. The humble contrition of sinners is an acceptable sacrifice unto Thee, O Lord, sending forth a smell sweeter far in Thy sight than the incense. This also is that pleasant ointment which Thou wouldst have poured upon Thy sacred feet, for a broken and contrite heart Thou hast never despised.4 There is the place of refuge from the wrathful countenance of the enemy. There is amended and washed away whatsoever evil hath elsewhere been contracted.
1 Romans ix. 23.
2 Job x. 20, 21.
3 Luke xv. 20.
4 Psalm li. 17.
“My Son, precious is My grace, it suffereth not itself to be joined with outward things, nor with earthly consolations. Therefore thou oughtest to cast away all things which hinder grace, if thou longest to receive the inpouring thereof. Seek a secret place for thyself, love to dwell alone with thyself, desire the conversation of no one; but rather pour out thy devout prayer to God, that thou mayest possess a contrite mind and a pure conscience. Count the whole world as nought; seek to be alone with God before all outward things. For thou canst not be alone with Me, and at the same time be delighted with transitory things. Thou oughtest to be separated from thy acquaintances and dear friends, and keep thy mind free from all worldly comfort. So the blessed Apostle Peter beseecheth, that Christ’s faithful ones bear themselves in this world as strangers and pilgrims.1
2. “Oh how great a confidence shall there be to the dying man whom no affection to anything detaineth in the world? But to have a heart so separated from all things, a sickly soul doth not yet comprehend, nor doth the carnal man know the liberty of the spiritual man. But if indeed he desire to be spiritually minded, he must renounce both those who are far off, and those who are near, and to beware of no man more than himself. If thou perfectly conquer thyself, very easily shalt thou subdue all things besides. Perfect victory is the triumph over oneself. For whoso keepeth himself in subjection, in such manner that the sensual affections obey the reason, and the reason in all things obeyeth Me, he truly is conqueror of himself, and lord of the world.
3. “If thou desire to climb to this height, thou oughtest to start bravely, and to lay the axe to the root, to the end that thou mayest pull up and destroy the hidden inordinate inclination towards thyself, and towards all selfish and earthly good. From this sin, that a man loveth himself too inordinately, almost everything hangeth which needeth to be utterly overcome: when that evil is conquered and put under foot, there shall be great peace and tranquillity continually. But because few strive earnestly to die perfectly to themselves, and do not heartily go forth from themselves, therefore do they remain entangled in themselves, and cannot be raised in spirit above themselves. But he who desireth to walk at liberty with Me, must of necessity mortify all his evil and inordinate affections, and must cling to no creature with selfish love.”
1 1 Peter ii. 11.
“My Son, pay diligent heed to the motions of Nature and of Grace, because they move in a very contrary and subtle manner, and are hardly distinguished save by a spiritual and inwardly enlightened man. All men indeed seek good, and make pretence of something good in all that they say or do; and thus under the appearance of good many are deceived.
2. “Nature is deceitful and draweth away, ensnareth, and deceiveth many, and always hath self for her end; but Grace walketh in simplicity and turneth away from every appearance of evil, maketh no false pretences, and doeth all entirely for the sake of God, in whom also she finally resteth.
3. “Nature is very unwilling to die, and to be pressed down, and to be overcome, and to be in subjection, and to bear the yoke readily; but Grace studieth self-mortification, resisteth sensuality, seeketh to be subdued, longeth to be conquered, and willeth not to use her own liberty. She loveth to be held by discipline, and not to have authority over any, but always to live, to remain, to have her being under God, and for God’s sake is ready to be humbly subject to every ordinance of man.
4. “Nature laboureth for her own advantage, and considereth what profit she may gain from another; but Grace considereth more, not what may be useful and convenient to self, but what may be profitable to the many.
5. “Nature willingly receiveth honour and reverence; but Grace faithfully ascribeth all honour and glory to God.
6. “Nature feareth confusion and contempt, but Grace rejoiceth to suffer shame for the name of Jesus.
7. “Nature loveth ease and bodily quiet; Grace cannot be unemployed, but gladly embraceth labour.
8. “Nature seeketh to possess things curious and attractive, and abhorreth those which are rough and cheap; Grace is delighted with things simple and humble, despiseth not those which are rough, nor refuseth to be clothed with old garments.
9. “Nature hath regard to things temporal, rejoiceth in earthly lucre, is made sad by loss, vexed by any little injurious word; but Grace reacheth after things eternal, cleaveth not to those which are temporal, is not perturbed by losses, nor embittered by any hard words, because she hath placed her treasure and joy in heaven where nought perisheth.
10. “Nature is covetous, and receiveth more willingly than she giveth, loveth things that are personal and private to herself; while Grace is kind and generous, avoideth selfishness, is contented with a little, believeth that it is more blessed to give than to receive.
11. “Nature inclineth thee to created things, to thine own flesh, to vanities and dissipation; but Grace draweth to God and to virtues, renounceth creatures, fleeth from the world, hateth the desires of the flesh, restraineth vagaries, blusheth to be seen in public.
12. “Nature is glad to receive some outward solace in which the senses may have delight; but Grace seeketh to be comforted in God alone, and to have delight in the chief good above all visible things.
13. “Nature doeth everything for her own gain and profit, can do nothing as a free favour, but hopeth to attain something as good or better, or some praise or favour for her benefits; and she loveth that her own deeds and gifts should be highly valued; but Grace seeketh nothing temporal, nor requireth any other gift of reward than God alone; neither longeth she for more of temporal necessities than such as may suffice for the attaining of eternal life.
14. “Nature rejoiceth in many friends and kinsfolk, she boasteth of noble place and noble birth, she smileth on the powerful, flattereth the rich, applaudeth those who are like herself; but Grace loveth even her enemies, and is not lifted up by the multitude of friends, setteth no store upon high place or high birth, unless there be greater virtue therewith; favoureth the poor man more than the rich, hath more sympathy with the innocent than with the powerful; rejoiceth with the truthful, not with the liar; always exhorteth the good to strive after better gifts of grace, and to become by holiness like unto the Son of God.
15. “Nature quickly complaineth of poverty and of trouble; Grace beareth want with constancy.
16. “Nature looketh upon all things in reference to herself; striveth and argueth for self; but Grace bringeth back all things to God from whom they came at the beginning; ascribeth no good to herself nor arrogantly presumeth; is not contentious, nor preferreth her own opinion to others, but in every sense and understanding submitteth herself to the Eternal wisdom and the Divine judgment.
17. “Nature is eager to know secrets and to hear new things; she loveth to appear abroad, and to make experience of many things through the senses; she desireth to be acknowledged and to do those things which win praise and admiration; but Grace careth not to gather up new or curious things, because all this springeth from the old corruption, whereas there is nothing new or lasting upon earth. So she teacheth to restrain the senses, to shun vain complacency and ostentation, to hide humbly those things which merit praise and real admiration, and from everything and in all knowledge to seek after useful fruit, and the praise and honour of God. She desireth not to receive praise for herself or her own, but longeth that God be blessed in all His gifts, who out of unmingled love bestoweth all things.”
18. This Grace is a supernatural light, and a certain special gift of God, and the proper mark of the elect, and the pledge of eternal salvation; it exalteth a man from earthly things to love those that are heavenly; and it maketh the carnal man spiritual. So far therefore as Nature is utterly pressed down and overcome, so far is greater Grace bestowed and the inner man is daily created anew by fresh visitations, after the image of God.
O Lord my God, who hast created me after thine own image and similitude, grant me this grace, which Thou hast shown to be so great and so necessary for salvation, that I may conquer my wicked nature, which draweth me to sin and to perdition. For I feel in my flesh the law of sin, contradicting the law of my mind, and bringing me into captivity to the obedience of sensuality in many things; nor can I resist its passions, unless Thy most holy grace assist me, fervently poured into my heart.
2. There is need of Thy grace, yea, and of a great measure thereof, that my nature may be conquered, which hath alway been prone to evil from my youth. For being fallen through the first man Adam, and corrupted through sin, the punishment of this stain descended upon all men; so that Nature itself, which was framed good and right by Thee, is now used to express the vice and infirmity of corrupted Nature; because its motion left unto itself draweth men away to evil and to lower things. For the little power which remaineth is as it were one spark lying hid in the ashes. This is Natural reason itself, encompassed with thick clouds, having yet a discernment of good and evil, a distinction of the true and the false, though it be powerless to fulfil all that it approveth, and possess not yet the full light of truth, nor healthfulness of its affections.
3. Hence it is, O my God, that I delight in Thy law after the inward man,1 knowing that Thy commandment is holy and just and good; reproving also all evil, and the sin that is to be avoided: yet with the flesh I serve the law of sin, whilst I obey sensuality rather than reason. Hence it is that to will to do good is present with me, but how to perform it I find not.2 Hence I ofttimes purpose many good things; but because grace is lacking to help mine infirmities, I fall back before a little resistance and fail. Hence it cometh to pass that I recognize the way of perfectness, and see very clearly what things I ought to do; but pressed down by the weight of my own corruption, I rise not to the things which are more perfect.
4. Oh how entirely necessary is Thy grace to me, O Lord, for a good beginning, for progress, and for bringing to perfection. For without it I can do nothing, but I can do all things through Thy grace which strengtheneth me.3 O truly heavenly grace, without which our own merits are nought, and no gifts of Nature at all are to be esteemed. Arts, riches, beauty, strength, wit, eloquence, they all avail nothing before Thee, O Lord, without Thy grace. For the gifts of Nature belong to good and evil alike; but the proper gift of the elect is grace — that is, love — and they who bear the mark thereof are held worthy of everlasting life. So mighty is this grace, that without it neither the gift of prophecy nor the working of miracles, nor any speculation, howsoever lofty, is of any value at all. But neither faith, nor hope, nor any other virtue is accepted with Thee without love and grace.
5. O most blessed grace that makest the poor in spirit rich in virtues, and renderest him who is rich in many things humble in spirit, come Thou, descend upon me, fill me early with Thy consolation, lest my soul fail through weariness and drought of mind. I beseech thee, O Lord, that I may find grace in Thy sight, for Thy grace is sufficient for me,4 when I obtain not those things which Nature longeth for. If I be tempted and vexed with many tribulations, I will fear no evil, while Thy grace remaineth with me. This alone is my strength, this bringeth me counsel and help. It is more powerful than all enemies, and wiser than all the wise men in the world.
6. It is the mistress of truth, the teacher of discipline, the light of the heart, the solace of anxiety, the banisher of sorrow, the deliverer from fear, the nurse of devotion, the drawer forth of tears. What am I without it, save a dry tree, a useless branch, worthy to be cast away! “Let Thy grace, therefore, O Lord, always prevent and follow me, and make me continually given to all good works, through Jesus Christ, Thy Son. Amen.”
1 Romans vii. 12, 22. 25.
2 Romans vii. 18.
3 Philippians iv. 13.
4 2 Corinthians xii. 9.
My Son, so far as thou art able to go out of thyself so far shalt thou be able to enter into Me. As to desire no outward thing worketh internal peace, so the forsaking of self inwardly joineth unto God. I will that thou learn perfect self-denial, living in My will without contradiction or complaint. Follow Me: I am the way, the truth, and the life.1 Without the way thou canst not go, without the truth thou canst not know, without the life thou canst not live. I am the Way which thou oughtest to follow; the Truth which thou oughtest to believe; the Life which thou oughtest to hope for. I am the Way unchangeable; the Truth infallible; the Life everlasting. I am the Way altogether straight, the Truth supreme, the true Life, the blessed Life, the uncreated Life. If thou remain in My way thou shalt know the Truth, and the truth shall make thee free,2 and thou shalt lay hold on eternal life.
2. “If thou wilt enter into life, keep the commandments.3 If thou wilt know the truth, believe in Me. If thou wilt be perfect, sell all that thou hast. If thou wilt be My disciple, deny thyself. If thou wouldst possess the blessed life, despise the life which now is. If thou wilt be exalted in heaven, humble thyself in the world. If thou wilt reign with Me, bear the cross with Me; for only the servants of the cross find the way of blessedness and of true light.”
3. O Lord Jesu, forasmuch as Thy life was straitened and despised by the world, grant unto me to imitate Thee in despising the world, for the servant is not greater than his lord, nor the disciple above his master.4 Let Thy servant be exercised in Thy life, because there is my salvation and true holiness. Whatsoever I read or hear besides it, it refresheth me not, nor giveth me delight.
4. “My son, because thou knowest these things and hast read them all, blessed shalt thou be if thou doest them. He who hath My commandments and keepeth them, he it is that loveth Me, and I will love him, and will manifest Myself to him,5 and I will make him to sit down with Me in My Father’s Kingdom.”
5. O Lord Jesu, as Thou hast said and promised, even so let it be unto me, and grant me to prove worthy. I have received the cross at Thy hand; I have carried it, and will carry it even unto death, as Thou hast laid it upon me. Truly the life of a truly devoted servant is a cross, but it leadeth to paradise. I have begun; I may not return back nor leave it.
6. Come, my brothers, let us together go forward. Jesus shall be with us. For Jesus’ sake have we taken up this cross, for Jesus’ sake let us persevere in the cross. He will be our helper, who was our Captain and Forerunner. Behold our King entereth in before us, and He will fight for us. Let us follow bravely, let no man fear terrors; let us be prepared to die bravely in battle, and let us not so stain our honour,6 as to fly from the cross.
1 John xiv. 6.
2 John viii. 32.
3 Matthew xix. 17, 21.
4 Matthew x. 24.
5 John xiv. 21.
6 1 Mac. ix. 10.
“My Son, patience and humility in adversities are more pleasing to Me than much comfort and devotion in prosperity. Why doth a little thing spoken against thee make thee sad? If it had been more, thou still oughtest not to be moved. But now suffer it to go by; it is not the first, it is not new, and it will not be the last, if thou live long. Thou art brave enough, so long as no adversity meeteth thee. Thou givest good counsel also, and knowest how to strengthen others with thy words; but when tribulation suddenly knocketh at thine own door, thy counsel and strength fail. Consider thy great frailty, which thou dost so often experience in trifling matters nevertheless, for thy soul’s health these things are done when they and such like happen unto thee.
2. “Put them away from thy heart as well as thou canst, and if tribulation hath touched thee, yet let it not cast thee down nor entangle thee long. At the least, bear patiently, if thou canst not joyfully. And although thou be very unwilling to hear it, and feel indignation, yet check thyself, and suffer no unadvised word to come forth from thy lips, whereby the little ones may be offended. Soon the storm which hath been raised shall be stilled, and inward grief shall be sweetened by returning grace. I yet live, saith the Lord, ready to help thee, and to give thee more than wonted consolation if thou put thy trust in Me, and call devoutly upon Me.
3. “Be thou more calm of spirit, and gird thyself for greater endurance. All is not frustrated, though thou find thyself very often afflicted or grievously tempted. Thou art man, not God; thou art flesh, not an angel. How shouldst thou be able to remain alway in the same state of virtue, when an angel in heaven fell, and the first man in paradise? I am He who lifteth up the mourners to deliverance, and those who know their own infirmity I raise up to my own nature.”
4. O Lord, blessed be Thy word, sweeter to my mouth than honey and the honeycomb. What should I do in my so great tribulations and anxieties, unless Thou didst comfort me with Thy holy words? If only I may attain unto the haven of salvation, what matter is it what things or how many I suffer? Give me a good end, give me a happy passage out of this world. Remember me, O my God, and lead me by the right way unto Thy Kingdom. Amen.
“My Son, beware thou dispute not of high matters and of the hidden judgments of God; why this man is thus left, and that man is taken into so great favour; why also this man is so greatly afflicted, and that so highly exalted. These things pass all man’s power of judging, neither may any reasoning or disputation have power to search out the divine judgments. When therefore the enemy suggesteth these things to thee, or when any curious people ask such questions, answer with that word of the Prophet, Just art Thou, O Lord, and true is Thy judgment,1 and with this, The judgments of the Lord are true, and righteous altogether.2 My judgments are to be feared, not to be disputed on, because they are incomprehensible to human understanding.
2. “And be not given to inquire or dispute about the merits of the Saints, which is holier than another, or which is the greater in the Kingdom of Heaven. Such questions often beget useless strifes and contentions: they also nourish pride and vain glory, whence envyings and dissensions arise, while one man arrogantly endeavoureth to exalt one Saint and another another. But to wish to know and search out such things bringeth no fruit, but it rather displeaseth the Saints; for I am not the God of confusion but of peace;3 which peace consisteth more in true humility than in self-exaltation.
3. “Some are drawn by zeal of love to greater affection to these Saints or those; but this is human affection rather than divine. I am He Who made all the Saints: I gave them grace, I brought them glory; I know the merits of every one; I prevented them with the blessings of My goodness.4 I foreknew my beloved ones from everlasting, I chose them out of the world;5 they did not choose Me. I called them by My grace, drew them by My mercy, led them on through sundry temptations. I poured mighty consolations upon them, I gave them perseverance, I crowned their patience.
4. “I acknowledge the first and the last; I embrace all with inestimable love. I am to be praised in all My Saints; I am to be blessed above all things, and to be honoured in every one whom I have so gloriously exalted and predestined, without any preceding merits of their own. He therefore that shall despise one of the least of these My people, honoureth not the great; because I made both small and great.6 And he who speaketh against any of My Saints speaketh against Me, and against all others in the Kingdom of Heaven.”
They are all one through the bond of charity; they think the same thing, will the same thing, and all are united in love one to another.
5. “But yet (which is far better) they love Me above themselves and their own merits. For being caught up above themselves, and drawn beyond self-love, they go all straightforward to the love of Me, and they rest in Me in perfect enjoyment. There is nothing which can turn them away or press them down; for being full of Eternal Truth, they burn with the fire of inextinguishable charity. Therefore let all carnal and natural men hold their peace concerning the state of the Saints, for they know nothing save to love their own personal enjoyment. They take away and add according to their own inclination, not as it pleaseth the Eternal Truth.
6. “In many men this is ignorance, chiefly is it so in those who, being little enlightened, rarely learn to love any one with perfect spiritual love. They are still much drawn by natural affection and human friendship to these or to those: and as they reckon of themselves in lower matters, so also do they frame imaginations of things heavenly. But there is an immeasurable difference between those things which they imperfectly imagine, and these things which enlightened men behold through supernatural revelation.
7. “Take heed, therefore, My son, that thou treat not curiously those things which surpass thy knowledge, but rather make this thy business and give attention to it, namely, that thou seek to be found, even though it be the least, in the Kingdom of God. And even if any one should know who were holier than others, or who were held greatest in the Kingdom of Heaven; what should that knowledge profit him, unless through this knowledge he should humble himself before Me, and should rise up to give greater praise unto My name? He who considereth how great are his own sins, how small his virtues, and how far he is removed from the perfection of the Saints, doeth far more acceptably in the sight of God, than he who disputeth about their greatness or littleness.
8. “They are altogether well content, if men would learn to be content, and to refrain from vain babbling. They glory not of their own merits, seeing they ascribe no good unto themselves, but all unto Me, seeing that I of my infinite charity have given them all things. They are filled with so great love of the Divinity, and with such overflowing joy, that no glory is lacking to them, neither can any felicity be lacking. All the Saints, the higher they are exalted in glory, the humbler are they in themselves, and the nearer and dearer are they unto Me. And so thou hast it written that they cast their crowns before God and fell on their faces before the Lamb, and worshipped Him that liveth for ever and ever.7
9. “Many ask who is greatest in the Kingdom of Heaven, who know not whether they shall be worthy to be counted among the least. It is a great thing to be even the least in Heaven, where all are great, because all shall be called, and shall be, the sons of God. A little one shall become a thousand, but the sinner being an hundred years old shall be accursed. For when the disciples asked who should be the greatest in the Kingdom of Heaven, they received no other answer than this, Except ye be converted and become as little children, ye shall not enter into the Kingdom of Heaven. But whosoever shall humble himself as this little child, the same shall be greatest in the Kingdom of Heaven.”8
10. Woe unto them who disdain to humble themselves willingly with the little children; for the low gate of the kingdom of Heaven will not suffer them to enter in. Woe also to them who are rich, who have their consolation here;9 because whilst the poor enter into the kingdom of God, they shall stand lamenting without. Rejoice ye humble, and exult ye poor, for yours is the kingdom of God if only ye walk in the truth.
1 Psalm cxix. 137.
2 Psalm xix. 9.
3 Corinthians xiv. 33.
4 Psalm xxi. 3.
5 John xv. 19.
6 Wisd. vi. 8.
7 Revelation iv. 10; v. 14.
8 Matthew xviii. 3.
9 Philippians ii. 21.
O Lord, what is my trust which I have in this life, or what is my greatest comfort of all the things which are seen under Heaven? Is it not Thou, O Lord my God, whose mercies are without number? Where hath it been well with me without Thee? Or when could it be evil whilst Thou wert near? I had rather be poor for Thy sake, than rich without Thee. I choose rather to be a pilgrim upon the earth with Thee than without Thee to possess heaven. Where Thou art, there is heaven; and where Thou are not, behold there death and hell. Thou art all my desire, and therefore must I groan and cry and earnestly pray after Thee. In short I can confide fully in none to give me ready help in necessities, save in Thee alone, O my God. Thou art my hope, Thou art my trust, Thou art my Comforter, and most faithful in all things.
2. All men seek their own;1 Thou settest forward only my salvation and my profit, and turnest all things unto my good. Even though Thou dost expose me to divers temptations and adversities, Thou ordainest all this unto my advantage, for Thou are wont to prove Thy beloved ones in a thousand ways. In which proving Thou oughtest no less to be loved and praised, than if Thou wert filling me full of heavenly consolations.
3. In Thee, therefore, O Lord God, I put all my hope and my refuge, on Thee I lay all my tribulation and anguish; because I find all to be weak and unstable whatsoever I behold out of Thee. For many friends shall not profit, nor strong helpers be able to succour, nor prudent counsellors to give a useful answer, nor the books of the learned to console, nor any precious substance to deliver, nor any secret and beautiful place to give shelter, if Thou Thyself do not assist, help, strengthen, comfort, instruct, keep in safety.
4. For all things which seem to belong to the attainment of peace and felicity are nothing when Thou art absent, and bring no felicity at all in reality. Therefore art Thou the end of all good, and the fulness of Life, and the soul of eloquence; and to hope in Thee above all things is the strongest solace of Thy servants. Mine eyes look unto Thee,2 in Thee is my trust, O my God, Father of mercies.
5. Bless and sanctify my soul with heavenly blessing that it may become Thy holy habitation, and the seat of Thy eternal glory; and let nothing be found in the Temple of Thy divinity which may offend the eyes of Thy majesty. According to the greatness of Thy goodness and the multitude of Thy mercies look upon me, and hear the prayer of Thy poor servant, far exiled from Thee in the land of the shadow of death. Protect and preserve the soul of Thy least servant amid so many dangers of corruptible life, and by Thy grace accompanying me, direct it by the way of peace unto its home of perpetual light. Amen.
1 Luke vi.
2 Psalm cxli. 8.
A devout exhortation to the Holy Communion
The Voice of Christ
Come unto Me, all ye that labour and are heavy laden, and I will refresh you,1 saith the Lord. The bread that I will give is My flesh which I give for the life of the world.2 Take, eat: this is My Body, which is given for you; this do in remembrance of Me.3 He that eateth My flesh and drinketh My blood dwelleth in Me and I in him. The words that I speak unto you, they are spirit, and they are life.4
1 Matthew xi. 28
2 John vi. 51.
3 Matthew xxi. 26; Luke xxii. 19.
4 John vi. 51, 63.
The Voice of the Disciple
These are Thy words, O Christ, Eternal Truth; though not uttered at one time nor written together in one place of Scripture. Because therefore they are Thy words and true, I must gratefully and faithfully receive them all. They are Thine, and Thou hast uttered them; and they are mine also, because Thou didst speak them for my salvation. Gladly I receive them from Thy mouth, that they may be more deeply implanted in my heart. Words of such great grace arouse me, for they are full of sweetness and love; but my own sins terrify me, and my impure conscience driveth me away from receiving so great mysteries. The sweetness of Thy words encourageth me, but the multitude of my faults presseth me down.
2. Thou commandest that I draw near to Thee with firm confidence, if I would have part with Thee, and that I receive the food of immortality, if I desire to obtain eternal life and glory. Come unto Me, sayest Thou, all that labour and are heavy laden, and I will refresh you. Oh, sweet and lovely word in the ear of the sinner, that Thou, O Lord my God, dost invite the poor and needy to the Communion of Thy most holy body and blood. But who am I, O Lord, that I should presume to approach unto Thee? Behold the heaven of heavens cannot contain Thee, and yet Thou sayest, Come ye all unto Me.
3. What meaneth this most gracious condescension, this most lovely invitation? How shall I dare to come, who know no good thing of myself, whence I might be able to presume? How shall I bring Thee within my house, seeing that I so often have sinned in Thy most loving sight? Angels and Archangels stand in awe of Thee, the Saints and just men fear Thee, and Thou sayest, Come unto Me! Except Thou, Lord, hadst said it, who should believe it true? And except Thou hadst commanded, who should attempt to draw near?
4. Behold, Noah, that just man, laboured for a hundred years in building the ark, that he might be saved with the few; and I, how shall I be able in one hour to prepare myself to receive the Builder of the world with reverence? Moses, Thy servant, Thy great and especial friend, made an ark of incorruptible wood, which also he covered with purest gold, that he might lay up in it the tables of the law, and I, a corruptible creature, shall I dare thus easily to receive Thee, the Maker of the Law and the Giver of life? Solomon, the wisest of the kings of Israel, was seven years building his magnificent temple to the praise of Thy Name, and for eight days celebrated the feast of its dedication, offered a thousand peace offerings, and solemnly brought up the Ark of the Covenant to the place prepared for it, with the sound of trumpets and great joy, and I, unhappy and poorest of mankind, how shall I bring Thee into my house, who scarce know how to spend half an hour in devotion? And oh that it were even one half hour worthily spent!
5. O my God, how earnestly these holy men strove to please Thee! And alas! how little and trifling is that which I do! how short a time do I spend, when I am disposing myself to Communion. Rarely altogether collected, most rarely cleansed from all distraction. And surely in the saving presence of Thy Godhead no unmeet thought ought to intrude, nor should any creature take possession of me, because it is not an Angel but the Lord of the Angels, that I am about to receive as my Guest.
6. Yet there is a vast difference between the Ark of the Covenant with its relics, and Thy most pure Body with its ineffable virtues, between those sacrifices of the law, which were figures of things to come, and the true sacrifice of Thy Body, the completion of all the ancient sacrifices.
7. Wherefore then do I not yearn more ardently after Thy adorable presence? Why do I not prepare myself with greater solicitude to receive Thy holy things, when those holy Patriarchs and Prophets of old, kings also and princes, with the whole people, manifested so great affection of devotion towards Thy Divine Service?
8. The most devout king David danced with all his might before the Ark of God, calling to mind the benefits granted to his forefathers in days past; he fashioned musical instruments of various sorts, put forth Psalms, and appointed them to be sung with joy, played also himself ofttimes on the harp, being inspired with the grace of the Holy Ghost; he taught the people of Israel to praise God with the whole heart, and with unity of voice to bless and praise Him every day. If so great devotion was then exercised, and celebration of divine praise was carried on before the Ark of the Testimony, how great reverence and devotion ought now to be shown by me and all Christian people at the ministering of the Sacrament, at receiving the most precious Body and Blood of Christ.
9. Many run to diverse places to visit the memorials of departed Saints, and rejoice to hear of their deeds and to look upon the beautiful buildings of their shrines. And behold, Thou art present here with me, O my God, Saint of Saints, Creator of men and Lord of the Angels. Often in looking at those memorials men are moved by curiosity and novelty, and very little fruit of amendment is borne away, especially when there is so much careless trifling and so little true contrition. But here in the Sacrament of the Altar, Thou art present altogether, My God, the Man Christ Jesus; where also abundant fruit of eternal life is given to every one soever that receiveth Thee worthily and devoutly. But to this no levity draweth, no curiosity, nor sensuality, only steadfast faith, devout hope, and sincere charity.
10. O God, invisible Creator of the world, how wondrously dost Thou work with us, how sweetly and graciously Thou dealest with Thine elect, to whom Thou offerest Thyself to be received in this Sacrament! For this surpasseth all understanding, this specially draweth the hearts of the devout and enkindleth their affections. For even thy true faithful ones themselves, who order their whole life to amendment, oftentimes gain from this most excellent Sacrament great grace of devotion and love of virtue.
11. Oh admirable and hidden grace of the Sacrament, which only Christ’s faithful ones know, but the faithless and those who serve sin cannot experience! In this Sacrament is conferred spiritual grace, and lost virtue is regained in the soul, and the beauty which was disfigured by sin returneth again. So great sometimes is this grace that out of the fulness of devotion given, not only the mind but also the weak body feeleth that more strength is supplied unto it.
12. But greatly must we mourn and lament over our lukewarmness and negligence, that we are not drawn by greater affection to become partakers of Christ, in whom all the hope and the merit of those that are to be saved consist. For He Himself is our sanctification and redemption.1 He is the consolation of pilgrims and the eternal fruition of the Saints. Therefore it is grievously to be lamented that many so little consider this health-giving mystery, which maketh heaven glad and preserveth the whole world. Alas for the blindness and hardness of man’s heart, that he considereth not more this unspeakable gift, and even slippeth down through the daily use, into carelessness.
13. For if this most holy Sacrament were celebrated in one place only, and were consecrated only by one priest in the whole world, with what great desire thinkest thou, would men be affected towards that place and towards such a priest of God, that they might behold the divine mysteries celebrated? But now are many men made priests and in many places the Sacrament is celebrated, that the grace and love of God towards men might the more appear, the more widely the Holy Communion is spread abroad over all the world. Thanks be unto Thee, O good Jesus, Eternal Shepherd, who hast vouchsafed to refresh us, poor and exiled ones, with Thy precious Body and Blood, and to invite us to partake these holy mysteries by the invitation from Thine own mouth, saying, Come unto Me, ye who labour and are heavy laden, and I will refresh you.
1 1 Corinthians i. 30.
The Voice of the Disciple
Trusting in Thy goodness and great mercy, O Lord, I draw near, the sick to the Healer, the hungering and thirsting to the Fountain of life, the poverty-stricken to the King of heaven, the servant to the Lord, the creature to the Creator, the desolate to my own gentle Comforter. But whence is this unto me, that Thou comest unto me? Who am I that Thou shouldest offer me Thyself? How doth a sinner dare to appear before Thee? And how dost thou vouchsafe to come to the sinner? Thou knowest Thy servant, and Thou knowest that he hath in him no good thing for which Thou shouldest grant him this grace. I confess therefore mine own vileness, I acknowledge Thy goodness, I praise Thy tenderness, and I give Thee thanks for Thine exceeding great love. For Thou doest this for Thine own sake, not for my merits, that Thy goodness may be more manifest unto me, Thy charity more abundantly poured out upon me, and Thy humility more perfectly commended unto me. Therefore because this pleaseth Thee and Thou hast commanded that thus it shall be, Thy condescension pleaseth me also; and oh that mine iniquity hinder it not.
2. O most sweet and tender Jesus, what reverence, what giving of thanks is due to Thee with perpetual praise for the receiving of Thy sacred Body and Blood, the dignity whereof no man is found able to express. But what shall I think upon in this Communion in approaching my Lord, whom I am not able worthily to honour, and nevertheless whom I long devoutly to receive? What shall be better and more healthful meditation for me, than utter humiliation of myself before Thee, and exaltation of Thine infinite goodness towards me? I praise Thee, O my God, and exalt Thee for evermore. I despise myself, and cast myself down before Thee into the deep of my vileness.
3. Behold, Thou art the Saint of saints and I the refuse of sinners; behold, Thou stoopest unto me who am not worthy to look upon Thee; behold, Thou comest unto me, Thou willest to be with me, Thou invitest me to Thy feast. Thou willest to give me the heavenly food and bread of angels to eat; none other, in truth, than Thyself, The living bread, which didst descend from heaven; and givest life to the world.1
4. Behold, whence this love proceedeth! what manner of condescension shineth forth herein. What great giving of thanks and praise is due unto Thee for these benefits! Oh how salutary and profitable Thy purpose when Thou didst ordain this! How sweet and pleasant the feast when Thou didst give Thyself for food! Oh how admirable is thy working, O Lord, how mighty Thy power, how unspeakable Thy truth! For Thou didst speak the word, and all things were made; and this is done which Thou hast commanded.
5. A thing wonderful, and worthy of faith, and surpassing all the understanding of man, that Thou, O Lord my God, very God and very man, givest Thyself altogether to us in a little bread and wine, and art so our inexhaustible food. Thou, O Lord of all, who hast need of nothing, hast willed to dwell in us through Thy Sacrament. Preserve my heart and my body undefiled, that with a joyful and pure conscience I may be able very often to [celebrate, and]2 receive to my perpetual health. Thy mysteries, which Thou hast consecrated and instituted both for Thine own honour, and for a perpetual memorial.
6. Rejoice, O my soul, and give thanks unto God for so great a gift and precious consolation, left unto thee in this vale of tears. For so oft as thou callest this mystery to mind and receivest the body of Christ, so often dost thou celebrate the work of thy redemption, and art made partaker of all the merits of Christ. For the charity of Christ never groweth less, and the greatness of His propitiation is never exhausted. Therefore, by continual renewal of thy spirit, thou oughtest to dispose thyself hereunto and to weigh the great mystery of salvation with attentive consideration. So great, new, and joyful ought it to appear to thee when thou comest to communion, as if on this self-same day Christ for the first time were descending into the Virgin’s womb and becoming man, or hanging on the cross, suffering and dying for the salvation of mankind.
1 John vi. 51.
2 The words in brackets are only suitable for a priest.
The Voice of the Disciple
Behold I come unto Thee, O Lord, that I may be blessed through Thy gift, and be made joyful in Thy holy feast which Thou, O God, of Thy goodness hast prepared for the poor.1 Behold in Thee is all that I can and ought to desire, Thou art my salvation and redemption, my hope and strength, my honour and glory. Therefore rejoice the soul of Thy servant this day, for unto Thee, O Lord Jesus, do I lift up my soul.2 I long now to receive Thee devoutly and reverently, I desire to bring Thee into my house, so that with Zacchaeus I may be counted worthy to be blessed by Thee and numbered among the children of Abraham. My soul hath an earnest desire for Thy Body, my heart longeth to be united with Thee.
2. Give me Thyself and it sufficeth, for besides Thee no consolation availeth. Without Thee I cannot be, and without Thy visitation I have no power to live. And therefore I must needs draw nigh unto Thee often, and receive Thee for the healing of my soul, lest haply I faint by the way if I be deprived of heavenly food. For so Thou, most merciful Jesus, preaching to the people and healing many sick, didst once say, I will not send them away fasting to their own homes, lest they faint by the way.3 Deal therefore now to me in like manner, for Thou left Thyself for the consolation of the faithful in the Sacrament. For Thou art the sweet refreshment of the soul, and he who shall eat Thee worthily shall be partaker and inheritor of the eternal glory. Necessary indeed it is for me, who so often slide backwards and sin, so quickly wax cold and faint, to renew, cleanse, enkindle myself by frequent prayers and penitences and receiving of Thy sacred Body and Blood lest haply by too long abstinence, I fall short of my holy resolutions.
3. For the imaginations of man’s heart are evil from his youth,4 and except divine medicine succour him, man slideth away continually unto the worse. The Holy Communion therefore draweth us back from evil, and strengtheneth us for good. For if I now be so negligent and lukewarm when I communicate [or celebrate], how should it be with me, if I receive not this medicine, and sought not so great a help? [And though I am not every day fit nor well prepared to celebrate, I will nevertheless give diligent heed at due season, to receive the divine mysteries, and to become partaker of so great grace]. For this is the one principal consolation of a faithful soul, so long as it is absent from Thee in mortal body, that being continually mindful of its God, it receiveth its Beloved with devout spirit.
4. Oh wonderful condescension of Thy pity surrounding us, that Thou, O Lord God, Creator and Quickener of all spirits, deignest to come unto a soul so poor and weak, and to appease its hunger with Thy whole Deity and Humanity. Oh happy mind and blessed soul, to which is granted devoutly to receive Thee its Lord God, and in so receiving Thee to be filled with all spiritual joy! Oh how great a Lord doth it entertain, how beloved a Guest doth it bring in, how delightful a Companion doth it receive, how faithful a Friend doth it welcome, how beautiful and exalted a Spouse, above every other Beloved, doth it embrace, One to be loved above all things that can be desired! Oh my most sweet Beloved, let heaven and earth and all the glory of them, be silent in Thy presence; seeing whatsoever praise and beauty they have it is of Thy gracious bounty; and they shall never reach unto the loveliness of Thy Name, Whose Wisdom is infinite.5
1 Psalm lxviii. 10.
2 Psalm lxxxvi. 4.
3 Matthew xv. 32.
4 Genesis viii. 21.
5 Psalm cxlvii. 5.
The Voice of the Disciple
O Lord my God, prevent Thou Thy servant with the blessings of Thy sweetness, that I may be enabled to draw near worthily and devoutly to Thy glorious Sacrament. Awaken my heart towards Thee, and deliver me from heavy slumber. Visit me with Thy salvation that I may in spirit taste Thy sweetness, which plentifully lieth hid in this Sacrament as in a fountain. Lighten also mine eyes to behold this so great mystery, and strengthen me that I may believe it with undoubting faith. For it is Thy word, not human power; it is Thy holy institution, not the invention of man. For no man is found fit in himself to receive and to understand these things, which transcend even the wisdom of the Angels. What portion then shall I, unworthy sinner, who am but dust and ashes, be able to search into and comprehend of so deep a Sacrament?
2. O Lord, in the simplicity of my heart, in good and firm faith, and according to Thy will, I draw nigh unto Thee with hope and reverence, and truly believe that Thou art here present in the Sacrament, God and man. Thou willest therefore that I receive Thee and unite myself to Thee in charity. Wherefore I beseech Thy mercy, and implore Thee to give me Thy special grace, to this end, that I may be wholly dissolved and overflow with love towards Thee, and no more suffer any other consolation to enter into me. For this most high and most glorious Sacrament is the health of the soul and the body, the medicine of all spiritual sickness, whereby I am healed of my sins, my passions are bridled, temptations are conquered or weakened, more grace is poured into me, virtue begun is increased, faith is made firm, hope is strengthened, and charity is enkindled and enlarged.
3. For in this Sacrament Thou hast bestowed many good things and still bestowest them continually on Thine elect who communicate devoutly, O my God, Lifter up of my soul, Repairer of human infirmity, and Giver of all inward consolation. For Thou pourest into them much consolation against all sorts of tribulation, and out of the deep of their own misery Thou liftest them up to the hope of Thy protection, and with ever new grace, dost inwardly refresh and enlighten them; so that they who felt themselves to be anxious and without affection before Communion, afterwards being refreshed with heavenly food and drink, find themselves changed for the better. And even in such wise Thou dealest severally with Thine elect, that they may truly acknowledge and clearly make proof that they have nothing whatsoever of their own, and what goodness and grace come to them from Thee; because being in themselves cold, hard of heart, indevout, through Thee they become fervent, zealous, and devout. For who is there coming humbly to the fountain of sweetness, carrieth not away thence at the least some little of that sweetness? Or who standing by a large fire, feeleth not from thence a little of its heat? And Thou art ever a full and overflowing fountain, a fire continually burning, and never going out.
4. Wherefore if it is not suffered to me to draw from the fulness of the fountain, nor to drink unto satisfying, yet will I set my lips to the mouth of the heavenly conduit, that at least I may receive a small drop to quench my thirst, that I dry not up within my heart. And if I am not yet able to be altogether heavenly and so enkindled as the Cherubim and Seraphim, yet will I endeavour to give myself unto devotion, and to prepare my heart, that I may gain if it be but a little flame of the divine fire, through the humble receiving of the life-giving Sacrament. But whatsoever is wanting unto me, O merciful Jesus, Most Holy Saviour, do Thou of Thy kindness and grace supply, who hast vouchsafed to call all unto Thee, saying, Come unto me, all ye that are weary and heavy laden, and I will refresh you.
5. I indeed labour in the sweat of my face, I am tormented with sorrow of heart, I am burdened with sins, I am disquieted with temptations, I am entangled and oppressed with many passions, and there is none to help me, there is none to deliver and ease me, but Thou, O Lord God, my Saviour, to whom I commit myself and all things that are mine, that Thou mayest preserve me and lead me unto life eternal.
Receive me unto the praise and glory of Thy name, who hast prepared Thy Body and Blood to be my meat and drink. Grant, O Lord God my Saviour, that with coming often to Thy mysteries the zeal of my devotion may increase.
The Voice of the Beloved
If thou hadst angelic purity and the holiness of holy John the Baptist, thou wouldest not be worthy to receive or to minister this Sacrament. For this is not deserved by merit of man that a man should consecrate and minister the Sacrament of Christ, and take for food the bread of Angels. Vast is the mystery, and great is the dignity of the priests, to whom is given what is not granted to Angels. For priests only, rightly ordained in the church, have the power of consecrating and celebrating the Body of Christ. The priest indeed is the minister of God, using the Word of God by God’s command and institution; nevertheless God is there the principal Author and invisible Worker, that to whom all that He willeth is subject, and all He commandeth is obedient.
2. Therefore thou must believe God Almighty in this most excellent Sacrament, more than thine own sense or any visible sign at all. And therefore with fear and reverence is this work to be approached. Take heed therefore and see what it is of which the ministry is committed to thee by the laying on of the Bishop’s hand. Behold thou art made a priest and art consecrated to celebrate. See now that thou do it before God faithfully and devoutly at due time, and shew thyself without blame. Thou hast not lightened thy burden, but art now bound with a straiter bond of discipline, and art pledged to a higher degree of holiness. A priest ought to be adorned with all virtues and to afford to others an example of good life. His conversation must not be with the popular and common ways of men, but with Angels in Heaven or with perfect men on earth.
3. A priest clad in holy garments taketh Christ’s place that he may pray unto God with all supplication and humility for himself and for the whole people. He must always remember the Passion of Christ. He must diligently look upon Christ’s footsteps and fervently endeavour himself to follow them. He must bear meekly for God whatsoever ills are brought upon him by others. He must mourn for his own sins, and for the sins committed by others, and may not grow careless of prayer and holy oblation, until he prevail to obtain grace and mercy. When the priest celebrateth, he honoureth God, giveth joy to the Angels, buildeth up the Church, helpeth the living, hath communion with the departed, and maketh himself a partaker of all good things.
The Voice of the Disciple
When I consider Thy dignity, O Lord, and mine own vileness, I tremble very exceedingly, and am confounded within myself. For if I approach not, I fly from life; and if I intrude myself unworthily, I run into Thy displeasure. What then shall I do, O my God, Thou helper and Counsellor in necessities.
2. Teach Thou me the right way; propound unto me some short exercise befitting Holy Communion. For it is profitable to know how I ought to prepare my heart devoutly and reverently for Thee, to the intent that I may receive Thy Sacrament to my soul’s health [or it may be also for the celebrating this so great and divine mystery].
The Voice of the Beloved
Above all things the priest of God must draw nigh, with all humility of heart and supplicating reverence, with full faith and pious desire for the honour of God, to celebrate, minister, and receive this Sacrament. Diligently examine thy conscience and with all thy might with true contrition and humble confession cleanse and purify it, so that thou mayest feel no burden, nor know anything which bringeth thee remorse and impedeth thy free approach. Have displeasure against all thy sins in general, and specially sorrow and mourn because of thy daily transgressions. And if thou have time, confess unto God in the secret of thine heart, all miseries of thine own passion.
2. Lament grievously and be sorry, because thou art still so carnal and worldly, so unmortified from thy passions, so full of the motion of concupiscence, so unguarded in thine outward senses, so often entangled in many vain fancies, so much inclined to outward things, so negligent of internal; so ready to laughter and dissoluteness, so unready to weeping and contrition; so prone to ease and indulgence of the flesh, so dull to zeal and fervour; so curious to hear novelties and behold beauties, so loth to embrace things humble and despised; so desirous to have many things, so grudging in giving, so close in keeping; so inconsiderate in speaking, so reluctant to keep silence; so disorderly in manners, so inconsiderate in actions; so eager after food, so deaf towards the Word of God; so eager after rest, so slow to labour; so watchful after tales, so sleepy towards holy watchings; so eager for the end of them, so wandering in attention to them; so negligent in observing the hours of prayer, so lukewarm in celebrating, so unfruitful in communicating; so quickly distracted, so seldom quite collected with thyself; so quickly moved to anger, so ready for displeasure at others; so prone to judging, so severe at reproving; so joyful in prosperity, so weak in adversity; so often making many good resolutions and bringing them to so little effect.
3. When thou hast confessed and bewailed these and thy other shortcomings, with sorrow and sore displeasure at thine own infirmity, make then a firm resolution of continual amendment of life and of progress in all that is good. Then moreover with full resignation and entire will offer thyself to the honour of My name on the altar of thine heart as a perpetual whole burnt-offering, even by faithfully presenting thy body and soul unto Me, to the end that thou mayest so be accounted worthy to draw near to offer this sacrifice of praise and thanksgiving to God, and to receive the Sacrament of My Body and Blood to thy soul’s health. For there is no oblation worthier, no satisfaction greater for the destroying of sin, than that a man offer himself to God purely and entirely with the oblation of the Body and Blood of Christ in the Holy Communion. If a man shall have done what in him lieth, and shall repent him truly, then how often soever he shall draw nigh unto Me for pardon and grace, As I live, saith the Lord, I have no pleasure in the death of a sinner, but rather that he should be converted, and live. All his transgressions that he hath committed, they shall not be mentioned unto him.1
1 Ezekiel xviii. 22, 23.
The Voice of the Beloved
As I of my own will offered myself unto God the Father on the Cross for thy sins with outstretched hands and naked body, so that nothing remained in Me that did not become altogether a sacrifice for the Divine propitiation; so also oughtest thou every day to offer thyself willingly unto Me for a pure and holy oblation with all thy strength and affections, even to the utmost powers of thine heart. What more do I require of thee than thou study to resign thyself altogether unto Me? Whatsoever thou givest besides thyself, I nothing care for, for I ask not thy gift, but thee.
2. As it would not be sufficient for thee if thou hadst all things except Me, even so whatsoever thou shalt give Me, if thou give Me not thyself, it cannot please Me. Offer thyself to Me, and give thyself altogether for God, so shall thy offering be accepted. Behold I offered Myself altogether to the Father for thee, I give also My whole body and blood for food, that thou mightest remain altogether Mine and I thine. But if thou stand in thyself, and offer not thyself freely to My will, thy offering is not perfect, neither shall the union betwixt us be complete. Therefore ought the freewill offering of thyself into the hands of God to go before all thy works, if thou wilt attain liberty and grace. For this is the cause that so few are inwardly enlightened and made free, that they know not how to deny themselves entirely. My word standeth sure, Except a man forsake all, he cannot be My disciple.1 Thou therefore, if thou wilt be My disciple, offer thyself to Me with all thy affections.
1 Luke xiv. 33.
The Voice of the Disciple
Lord, all that is in the heaven and in the earth is Thine.1 I desire to offer myself up unto thee as a freewill offering, and to continue Thine for ever. Lord, in the uprightness of mine heart I willingly offer2 myself to Thee today to be Thy servant for ever, in humble submission and for a sacrifice of perpetual praise. Receive me with this holy Communion of Thy precious Body, which I celebrate before Thee this day in the presence of the Angels invisibly surrounding, that it may be for the salvation of me and of all Thy people.
2. Lord, I lay before Thee at this celebration all my sins and offences which I have committed before Thee and Thy holy Angels, from the day whereon I was first able to sin even unto this hour; that Thou mayest consume and burn them every one with the fire of Thy charity, and mayest do away all the stains of my sins, and cleanse my conscience from all offence, and restore me to Thy favour which by sinning I have lost, fully forgiving me all, and mercifully admitting me to the kiss of peace.
3. What can I do concerning my sins, save humbly to confess and lament them and unceasingly to beseech Thy propitiation? I beseech Thee, be propitious unto me and hear me, when I stand before Thee, O my God. All my sins displease me grievously: I will never more commit them; but I grieve for them and will grieve so long as I live, steadfastly purposing to repent me truly, and to make restitution as far as I can. Forgive, O God, forgive me my sins for Thy holy Name’s sake; save my soul, which Thou hast redeemed with Thy precious blood. Behold I commit myself to Thy mercy, I resign myself to Thy hands. Deal with me according to Thy loving-kindness, not according to my wickedness and iniquity.
4. I offer also unto Thee all my goodness, though it is exceedingly little and imperfect, that Thou mayest mend and sanctify it, that Thou mayest make it well pleasing and acceptable in Thy sight, and ever draw it on towards perfection; and furthermore bring me safely, slothful and useless poor creature that I am, to a happy and blessed end.
5. Moreover I offer unto Thee all pious desires of the devout, necessities of parents, friends, brothers, sisters, and all who are dear to me, and of those who have done good to me, or to others for Thy love; and those who have desired and besought my prayers for themselves and all belonging to them; that all may feel themselves assisted by Thy grace, enriched by consolation, protected from dangers, freed from pains; and that being delivered from all evils they may joyfully give Thee exceeding thanks.
6. I offer also to Thee prayers and Sacramental intercessions for those specially who have injured me in aught, made me sad, or spoken evil concerning me, or have caused me any loss or displeasure; for all those also whom I have at any time made sad, disturbed, burdened, and scandalized, by words or deeds, knowingly or ignorantly; that to all of us alike, Thou mayest equally pardon our sins and mutual offences. Take away, O Lord, from our hearts all suspicion, indignation, anger, and contention, and whatsoever is able to injure charity and diminish brotherly love. Have mercy, have mercy, Lord, on those who entreat Thy mercy; give grace to the needy; and make us such that we may be worthy to enjoy Thy grace, and go forward to the life eternal. Amen.
1 1 Chronicles xxix. 11.
2 1 Chronicles xxix. 17.
The Voice of the Beloved
Thou must frequently betake thee to the Fountain of grace and divine mercy, to the Fountain of goodness and all purity; to the end that thou mayest obtain the healing of thy passions and vices, and mayest be made stronger and more watchful against all temptations and wiles of the devil. The enemy, knowing what profit and exceeding strong remedy lieth in the Holy Communion, striveth by all means and occasions to draw back and hinder the faithful and devout, so far as he can.
2. For when some set about to prepare themselves for Holy Communion, they suffer from the more evil suggestions of Satan. The very evil spirit himself (as is written in Job), cometh among the sons of God that he may trouble them by his accustomed evil dealing, or make them over timid and perplexed; to the intent that he may diminish their affections, or take away their faith by his attacks, if haply he may prevail upon them to give up Holy Communion altogether, or to come thereto with lukewarm hearts. But his wiles and delusions must not be heeded, howsoever wicked and terrible they be; but all his delusion must be cast back upon his own head. The wretch must be despised and laughed to scorn: neither must Holy Communion be omitted because of his insults and the inward troubles which he stirreth up.
3. Often also too much carefulness or some anxiety or other touching confession hindereth from obtaining devotion. Do thou according to the counsel of wise men, and lay aside anxiety and scruple, because it hindereth the grace of God and destroyeth devotion of mind. Because of some little vexation or trouble do not thou neglect Holy Communion, but rather hasten to confess it, and forgive freely all offences committed against thee. And if thou hast offended any man, humbly beg for pardon, and God shall freely forgive thee.
4. What profiteth it to put off for long time the confession of thy sins, or to defer Holy Communion? Cleanse thyself forthwith, spit out the poison with all speed, hasten to take the remedy, and thou shalt feel thyself better than if thou didst long defer it. If today thou defer it on one account, tomorrow perchance some greater obstacle will come, and so thou mayest be long time hindered from Communion and become more unfit. As soon as thou canst, shake thyself from thy present heaviness and sloth, for it profiteth nothing to be long anxious, to go long on thy way with heaviness of heart, and because of daily little obstacles to sever thyself from divine things: nay it is exceeding hurtful to defer thy Communion long, for this commonly bringeth on great torpor. Alas! there are some, lukewarm and undisciplined, who willingly find excuses for delaying repentance, and desire to defer Holy Communion, lest they should be bound to keep stricter watch upon themselves.
5. Alas! how little charity, what flagging devotion, have they who so lightly put off Holy Communion. How happy is he, how acceptable to God, who so liveth, and in such purity of conscience keepeth himself, that any day he could be ready and well inclined to communicate, if it were in his power, and might be done without the notice of others. If a man sometimes abstaineth for the sake of humility or some sound cause, he is to be commended for his reverence. But if drowsiness have taken hold of him, he ought to rouse himself and to do what in him lieth; and the Lord will help his desire for the good will which he hath, which God specially approveth.
6. But when he is hindered by sufficient cause, yet will he ever have a good will and pious intention to communicate; and so he shall not be lacking in the fruit of the Sacrament. For any devout man is able every day and every hour to draw near to spiritual communion with Christ to his soul’s health and without hindrance. Nevertheless on certain days and at the appointed time he ought to receive the Body and Blood of his Redeemer with affectionate reverence, and rather to seek after the praise and honour of God, than his own comfort. For so often doth he communicate mystically, and is invisibly refreshed, as he devoutly calleth to mind the mystery of Christ’s incarnation and His Passion, and is inflamed with the love of Him.
7. He who only prepareth himself when a festival is at hand or custom compelleth, will too often be unprepared. Blessed is he who offereth himself to God for a whole burnt-offering, so often as he celebrateth or communicateth! Be not too slow nor too hurried in thy celebrating, but preserve the good received custom of those with whom thou livest. Thou oughtest not to produce weariness and annoyance in others, but to observe the received custom, according to the institution of the elders; and to minister to the profit of others rather than to thine own devotion or feeling.
The Voice of the Disciple
O most sweet Lord Jesus, how great is the blessedness of the devout soul that feedeth with Thee in Thy banquet, where there is set before it no other food than Thyself its only Beloved, more to be desired than all the desires of the heart? And to me it would verily be sweet to pour forth my tears in Thy presence from the very bottom of my heart, and with the pious Magdalene to water Thy feet with my tears. But where is this devotion? Where the abundant flowing of holy tears? Surely in Thy presence and in the presence of the holy Angels my whole heart ought to burn and to weep for joy; for I have Thee in the Sacrament verily present, although hidden under other form.
2. For in Thine own Divine brightness, mine eyes could not endure to behold Thee, neither could the whole world stand before the splendour of the glory of Thy Majesty. In this therefore Thou hast consideration unto my weakness, that Thou hidest Thyself under the Sacrament. I verily possess and adore Him whom the Angels adore in heaven; I yet for a while by faith, but they by sight and without a veil. It is good for me to be content with the light of true faith, and to walk therein until the day of eternal brightness dawn, and the shadows of figures flee away.1 But when that which is perfect is come, the using of Sacraments shall cease, because the Blessed in heavenly glory have no need of Sacramental remedy. For they rejoice unceasingly in the presence of God, beholding His glory face to face, and being changed from glory to glory2 of the infinite God, they taste the Word of God made flesh, as He was in the beginning and remaineth for everlasting.
3. When I think on these wondrous things, even spiritual comfort whatsoever it be becometh sore weariness to me; for so long as I see not openly my Lord in His own Glory, I count for nothing all which I behold and hear in the world. Thou, O God, art my witness that nothing is able to comfort me, no creature is able to give me rest, save Thou, O my God, whom I desire to contemplate everlastingly. But this is not possible, so long as I remain in this mortal state. Therefore ought I to set myself unto great patience, and submit myself unto Thee in every desire. For even Thy Saints, O Lord, who now rejoice with Thee in the kingdom of heaven, waited for the coming of Thy glory whilst they lived here, in faith and great glory. What they believed, that believe I; what they hoped, I hope; whither they have attained to, thither through Thy grace hope I to come. I will walk meanwhile in faith, strengthened by the examples of the Saints. I will have also holy books for comfort and for a mirror of life, and above them all Thy most holy Body and Blood shall be for me a special remedy and refuge.
4. For two things do I feel to be exceedingly necessary to me in this life, without which this miserable life would be intolerable to me; being detained in the prison of this body, I confess that I need two things, even food and light. Thou hast therefore given to me who am so weak, Thy sacred Body and Blood, for the refreshing of my soul and body, and hast set Thy Word for a lantern to my feet.3 Without these two I could not properly live; for the Word of God is the light of my soul, and Thy Sacrament the bread of life. These may also be called the two tables, placed on this side and on that, in the treasury of Thy holy Church. One table is that of the Sacred Altar, bearing the holy bread, that is the precious Body and Blood of Christ; the other is the table of the Divine Law, containing holy doctrine, teaching the true faith, and leading steadfastly onwards even to that which is within the veil, where the Holy of Holies is.
5. Thanks be unto Thee, O Lord Jesus, Light of Light everlasting, for that table of holy doctrine which Thou has furnished unto us by Thy servants the Prophets and Apostles and other teachers. Thanks be to Thee, O Creator and Redeemer of men, who to make known Thy love to the whole world has prepared a great supper, in which Thou hast set forth for good not the typical lamb, but Thine own most Holy Body and Blood; making all Thy faithful ones joyful with this holy banquet and giving them to drink the cup of salvation, wherein are all the delights of Paradise, and the holy Angels do feed with us, and with yet happier sweetness.
6. Oh how great and honourable is the office of the priests, to whom it is given to consecrate the Sacrament of the Lord of majesty with holy words, to bless it with the lips, to hold it in their hands, to receive it with their own mouth, and to administer it to others! Oh how clean ought those hands to be, how pure the mouth, how holy the body, how unspotted the heart of the priest, to whom so often the Author of purity entereth in! From the mouth of the priest ought naught to proceed but what is holy, what is honest and profitable, because he so often receiveth the Sacrament of Christ.
7. His eyes ought to be single and pure, seeing they are wont to look upon the Body of Christ; the hands should be pure and lifted towards heaven, which are wont to hold within them the Creator of heaven and earth. To priests is it specially said in the Law, Be ye holy, for I the Lord your God am holy.4
8. Assist us with Thy grace, O Almighty God, that we who have taken upon us the priestly office, may be able to converse worthily and devoutly with Thee in all purity and good conscience. And if we are not able to have our conversation in such innocency of life as we ought, yet grant unto us worthily to lament the sins which we have committed, and in the spirit of humility and full purpose of a good will, to serve Thee more earnestly for the future.
1 Cant. ii. 17.
2 2 Corinthians iii. 18.
3 Psalm cxix. 105.
4 Leviticus xix. 2.
The Voice of the Beloved
I am the Lover of purity, and Giver of sanctity. I seek a pure heart, and there is the place of My rest. Prepare for Me the larger upper room furnished, and I will keep the Passover at thy house with my disciples.1 If thou wilt that I come unto thee and abide with thee, purge out the old leaven,2 and cleanse the habitation of thy heart. Shut out the whole world, and all the throng of sins; sit as a sparrow alone upon the house-top,3 and think upon thy transgressions with bitterness of thy soul. For everyone that loveth prepareth the best and fairest place for his beloved, because hereby the affection of him that entertaineth his beloved is known.
2. Yet know thou that thou canst not make sufficient preparation out of the merit of any action of thine, even though thou shouldest prepare thyself for a whole year, and hadst nothing else in thy mind. But out of My tenderness and grace alone art thou permitted to draw nigh unto My table; as though a beggar were called to a rich man’s dinner, and had no other recompense to offer him for the benefits done unto him, but to humble himself and to give him thanks. Do therefore as much as lieth in thee, and do it diligently, not of custom, nor of necessity, but with fear, reverence, and affection, receive the Body of thy beloved Lord God, who vouchsafeth to come unto thee. I am He who hath called thee; I commanded it to be done; I will supply what is lacking to thee; come and receive Me.
3. When I give the grace of devotion, give thanks unto thy God; it is not because thou art worthy, but because I had mercy on thee. If thou hast not devotion, but rather feelest thyself dry, be instant in prayer, cease not to groan and knock; cease not until thou prevail to obtain some crumb or drop of saving grace. Thou hast need of Me, I have no need of thee. Nor dost thou come to sanctify Me, but I come to sanctify thee and make thee better. Thou comest that thou mayest be sanctified by Me, and be united to Me; that thou mayest receive fresh grace, and be kindled anew to amendment of life. See that thou neglect not this grace, but prepare thy heart with all diligence, and receive thy Beloved unto thee.
4. But thou oughtest not only to prepare thyself for devotion before Communion, thou must also keep thyself with all diligence therein after receiving the Sacrament; nor is less watchfulness needed afterwards, than devout preparation beforehand: for good watchfulness afterwards becometh in turn the best preparation for the gaining more grace. For hereby is a man made entirely indisposed to good, if he immediately return from Communion to give himself up to outward consolations. Beware of much speaking; remain in a secret place, and hold communion with thy God; for thou hast Him whom the whole world cannot take away from thee. I am He to whom thou oughtest wholly to give thyself; so that now thou mayest live not wholly in thyself, but in Me, free from all anxiety.
1 Mark xiv. 14, 15.
2 1 Corinthians v. 7.
3 Psalm cii. 7.
The Voice of the Disciple
Who shall grant unto me, O Lord, that I may find Thee alone, and open all my heart unto Thee, and enjoy Thee as much as my soul desireth; and that no man may henceforth look upon me, nor any creature move me or have respect unto me, but Thou alone speak unto me and I unto Thee, even as beloved is wont to speak unto beloved, and friend to feast with friend? For this do I pray, this do I long for, that I may be wholly united unto Thee, and may withdraw my heart from all created things, and by means of Holy Communion and frequent celebration may learn more and more to relish heavenly and eternal things. Ah, Lord God, when shall I be entirely united and lost in Thee, and altogether forgetful of myself? Thou in me, and I in Thee;1 even so grant that we may in like manner continue together in one.
2. Verily Thou art my Beloved, the choicest among ten thousand,2 in whom my soul delighteth to dwell all the days of her life. Verily Thou art my Peacemaker, in Whom is perfect peace and true rest, apart from Whom is labour and sorrow and infinite misery. Verily Thou art a God that hidest Thyself, and Thy counsel is not with the wicked, but Thy Word is with the humble and the simple. O how sweet, O Lord, is Thy spirit, who that Thou mightest manifest Thy sweetness towards Thy children, dost vouchsafe to refresh them with the bread which is full of sweetness, which cometh down from heaven. Verily there is no other nation so great, which hath its gods drawing nigh to them, as Thou, our God, art present unto all Thy faithful ones,3 unto whom for their daily solace, and for lifting up their heart unto heaven, Thou givest Thyself for their food and delight.
3. For what other nation is there so renowned as the Christian people? Or what creature is so beloved under heaven as the devout soul to which God entereth in, that he may feed it with His glorious flesh? O unspeakable grace! O wonderful condescension! O immeasurable love specially bestowed upon men! But what reward shall I give unto the Lord for this grace, for charity so mighty? There is nothing which I am able to present more acceptable than to give my heart altogether unto God, and to join it inwardly to Him. Then all my inward parts shall rejoice, when my soul shall be perfectly united unto God. Then shall He say unto me, “If thou wilt be with Me, I will be with thee.” And I will answer Him, “Vouchsafe, O Lord, to abide with me, I will gladly be with Thee; this is my whole desire, even that my heart be united unto Thee.”
1 John xv. 4.
2 Cant. v. 10.
3 Deuteronomy iv. 7.
The Voice of the Disciple
O how great is the abundance of Thy sweetness, O Lord, which Thou hast laid up for them that fear Thee. When I call to mind some devout persons who draw nigh to Thy Sacrament, O Lord, with the deepest devotion and affection, then very often I am confounded in myself and blush for shame, that I approach Thine altar and table of Holy Communion so carelessly and coldly, that I remain so dry and without affection, that I am not wholly kindled with love before Thee, my God, nor so vehemently drawn and affected as many devout persons have been, who out of the very earnest desire of the Communion, and tender affection of heart, could not refrain from weeping, but as it were with mouth of heart and body alike panted inwardly after Thee, O God, O Fountain of Life, having no power to appease or satiate their hunger, save by receiving Thy Body with all joyfulness and spiritual eagerness.
2. O truly ardent faith of those, becoming a very proof of Thy Sacred Presence! For they verily know their Lord in the breaking of bread, whose heart so ardently burneth within them1 when Jesus walketh with them by the way. Ah me! far from me for the most part is such love and devotion as this, such vehement love and ardour. Be merciful unto me, O Jesus, good, sweet, and kind, and grant unto Thy poor suppliant to feel sometimes, in Holy Communion, though it be but a little, the cordial affection of Thy love, that my faith may grow stronger, my hope in Thy goodness increase, and my charity, once kindled within me by the tasting of the heavenly manna, may never fail.
3. But Thy mercy is able even to grant me the grace which I long for, and to visit me most tenderly with the spirit of fervour when the day of Thy good pleasure shall come. For, although I burn not with desire so vehement as theirs who are specially devout towards Thee, yet, through Thy grace, I have a desire after that greatly inflamed desire, praying and desiring to be made partaker with all those who so fervently love Thee, and to be numbered among their holy company.
1 Luke xxiv. 32.
The Voice of the Beloved
Thou oughtest to seek earnestly the grace of devotion, to ask it fervently, to wait for it patiently and faithfully, to receive it gratefully, to preserve it humbly, to work with it diligently, and to leave to God the time and manner of heavenly visitation until it come. Chiefly oughtest thou to humble thyself when thou feelest inwardly little or no devotion, yet not to be too much cast down, nor to grieve out of measure. God ofttimes giveth in one short moment what He hath long time denied; He sometimes giveth at the end what at the beginning of prayer He hath deferred to give.
2. If grace were always given immediately, and were at hand at the wish, it would be hardly bearable to weak man. Wherefore the grace of devotion is to be waited for with a good hope and with humble patience. Yet impute it to thyself and to thy sins when it is not given, or when it is mysteriously taken away. It is sometimes a small thing which hindereth and hideth grace; (if indeed that ought to be called small and not rather great, which hindereth so great a good); but if thou remove this, be it small or great, and perfectly overcome it, thou wilt have what thou hast asked.
3. For immediately that thou hast given thyself unto God with all thine heart, and hast sought neither this nor that according to thine own will and pleasure, but hast altogether settled thyself in Him, thou shalt find thyself united and at peace; because nothing shall give thee so sweet relish and delight, as the good pleasure of the Divine will. Whosoever therefore shall have lifted up his will unto God with singleness of heart, and shall have delivered himself from every inordinate love or dislike of any created thing, he will be the most fit for receiving grace, and worthy of the gift of devotion. For where the Lord findeth empty vessels,1 there giveth He His blessing. And the more perfectly a man forsaketh things which cannot profit, and the more he dieth to himself, the more quickly doth grace come, the more plentifully doth it enter in, and the higher doth it lift up the free heart.
4. Then shall he see, and flow together, and wonder, and his heart shall be enlarged within him,2 because the hand of the Lord is with him, and he hath put himself wholly in His hand, even for ever. Lo, thus shall the man be blessed, that seeketh God with all his heart, and receiveth not his soul in vain. This man in receiving the Holy Eucharist obtaineth the great grace of Divine Union; because he hath not regard to his own devotion and comfort, but, above all devotion and comfort, to the glory and honour of God.
1 2 Kings iv.
2 Isaiah lx. 5.
The Voice of the Disciple
O most sweet and loving Lord, whom now I devoutly desire to receive, Thou knowest my infirmity and the necessity which I suffer, in what evils and vices I lie; how often I am weighed down, tempted, disturbed, and defiled. I come unto Thee for remedy, I beseech of Thee consolation and support. I speak unto Thee who knowest all things, to whom all my secrets are open, and who alone art able perfectly to comfort and help me. Thou knowest what good thing I most stand in need of, and how poor I am in virtues.
2. Behold, I stand poor and naked before Thee, requiring grace, and imploring mercy. Refresh the hungry suppliant, kindle my coldness with the fire of Thy love, illuminate my blindness with the brightness of Thy presence. Turn thou all earthly things into bitterness for me, all grievous and contrary things into patience, all things worthless and created into contempt and oblivion. Lift up my heart unto Thee in Heaven, and suffer me not to wander over the earth. Be Thou alone sweet unto me from this day forward for ever, because Thou alone art my meat and drink, my love and joy, my sweetness and my whole good.
3. Oh that Thou wouldest altogether by Thy presence, kindle, consume, and transform me into Thyself; that I may be made one spirit with Thee, by the grace of inward union, and the melting of earnest love! Suffer me not to go away from Thee hungry and dry; but deal mercifully with me, as oftentimes Thou hast dealt wondrously with Thy saints. What marvel if I should be wholly kindled from Thee, and in myself should utterly fail, since Thou art fire always burning and never failing, love purifying the heart and enlightening the understanding.
The Voice of the Disciple
With the deepest devotion and fervent love, with all affection and fervour of heart, I long to receive Thee, O Lord, even as many Saints and devout persons have desired Thee in communicating, who were altogether well pleasing to Thee by their sanctity of life, and dwelt in all ardent devotion. O my God, Eternal Love, my whole Good, Happiness without measure, I long to receive Thee with the most vehement desire and becoming reverence which any Saint ever had or could have.
2. And although I be unworthy to have all those feelings of devotion, yet do I offer Thee the whole affection of my heart, even as though I alone had all those most grateful inflamed desires. Yea, also, whatsoever things a pious mind is able to conceive and long for, all these with the deepest veneration and inward fervour do I offer and present unto Thee. I desire to reserve nothing unto myself, but freely and entirely to offer myself and all that I have unto Thee for a sacrifice. O Lord my God, my Creator and Redeemer! with such affection, reverence, praise, and honour, with such gratitude, worthiness, and love, with such faith, hope, and purity do I desire to receive Thee this day, as Thy most blessed Mother, the glorious Virgin Mary, received and desired Thee, when she humbly and devoutly answered the Angel who brought unto her the glad tidings of the mystery of the Incarnation. Behold the handmaid of the Lord; be it unto me according to thy word.1
3. And as Thy blessed forerunner, the most excellent of Saints, John Baptist, being full of joy in Thy presence, leapt while yet in the womb of his mother, for joy in the Holy Ghost; and afterwards discerning Jesus walking amongst men, humbled himself exceedingly, and said, with devout affection, The friend of the bridegroom, who standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice;2 even so I wish to be inflamed with great and holy desires, and to present myself unto Thee with my whole heart. Whence also, on behalf of myself and of all commended to me in prayer, I offer and present unto Thee the jubilation of all devout hearts, their ardent affections, their mental ecstasies, and supernatural illuminations and heavenly visions, with all the virtues and praises celebrated and to be celebrated by every creature in heaven and earth; to the end that by all Thou mayest worthily be praised and glorified for ever.
4. Receive my prayers, O Lord my God, and my desires of giving Thee infinite praise and unbounded benediction, which, according to the multitude of Thine unspeakable greatness, are most justly due unto Thee. These do I give Thee, and desire to give every day and every moment; and with beseechings and affectionate desires I call upon all celestial spirits and all Thy faithful people to join with me in rendering Thee thanks and praises.
5. Let all peoples, nations, and tongues praise Thee, and magnify Thy holy and sweet-sounding Name, with highest jubilations and ardent devotion. And let all who reverently and devoutly celebrate Thy most high Sacrament, and receive it with full assurance of faith, be accounted worthy to find grace and mercy with Thee, and intercede with all supplication for me a sinner; and when they shall have attained unto their wished-for devotion and joyous union with Thee, and shall depart full of comfort and wondrously refreshed from Thy holy, heavenly table, let them vouchsafe to be mindful of me, for I am poor and needy.
1 Luke i. 38.
2 John iii. 29.
The Voice of the Beloved
Thou must take heed of curious and useless searching into this most profound Sacrament, if thou wilt not be plunged into the abyss of doubt. He that is a searcher of Majesty shall be oppressed by the glory thereof.1 God is able to do more than man can understand. A pious and humble search after truth is to be allowed, when it is always ready to be taught, and striving to walk after the wholesome opinions of the fathers.
2. Blessed is the simplicity which leaveth alone the difficult paths of questionings, and followeth the plain and firm steps of God’s commandments. Many have lost devotion whilst they sought to search into deeper things. Faith is required of thee, and a sincere life, not loftiness of intellect, nor deepness in the mysteries of God. If thou understandest not nor comprehendest the things which are beneath thee, how shalt thou comprehend those which are above thee? Submit thyself unto God, and humble thy sense to faith, and the light of knowledge shall be given thee, as shall be profitable and necessary unto thee.
3. There are some who are grievously tempted concerning faith and the Sacrament; but this is not to be imputed to themselves but rather to the enemy. Care not then for this, dispute not with thine own thoughts, nor make answer to the doubts which are cast into thee by the devil; but believe the words of God, believe His Saints and Prophets, and the wicked enemy shall flee from thee. Often it profiteth much, that the servant of God endureth such things. For the enemy tempteth not unbelievers and sinners, because he already hath secure possession of them; but he tempteth and harasseth the faithful and devout by various means.
4. Go forward therefore with simple and undoubting faith, and draw nigh unto the Sacrament with supplicating reverence. And whatsoever thou art not enabled to understand, that commit without anxiety to Almighty God. God deceiveth thee not; he is deceived who believeth too much in himself. God walketh with the simple, revealeth Himself to the humble, giveth understanding to babes, openeth the sense to pure minds, and hideth grace from the curious and proud. Human reason is weak and may be deceived; but true faith cannot be deceived.
5. All reason and natural investigation ought to follow faith, not to precede, nor to break it. For faith and love do here especially take the highest place, and work in hidden ways in this most holy and exceeding excellent Sacrament. God who is eternal and incomprehensible, and of infinite power, doth great and inscrutable things in heaven and in earth, and His wonderful works are past finding out. If the works of God were of such sort that they might easily be comprehended by human reason, they should no longer be called wonderful or unspeakable.
1 Proverbs xxv. 27 (Vulg.).
This web edition published by:
The University of Adelaide Library
University of Adelaide
South Australia 5005
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This presentation is part of the Are We There Yet: Preservation of Roadside Architecture and Attractions, April 10-12, 2018, Tulsa, Oklahoma
Jim Thole: Morning everybody, and let me put that slide up. There we go. That’s what I’m all about. Not knowing what was coming before me, well I hit the wrong button. Here we go.
Yep, yep. Not knowing who was coming before me and so forth, I also put up a map of Route 66 here. This one is a more modernistic style and you can grab in a nanosecond where it goes, well you don’t have to study the boundaries, including that little corner of Kansas right there. I put this up for a quick reason. Route 66 began in 1926, November it comes off the maps. In June of 1985, a 60-year period. It would be that center 20 years, in the mid-40s or the mid-60s that would certainly be its heyday. That coincides with the heyday of neon on Main Street as well. I wanted to make that point. Neon comes to the United States from France in 1923. In Los Angeles it shows up. It’s for the rich and famous in Las Vegas and so forth, until the mid-40s and that’s when it makes its way to Main Street.
The heyday of both Route 66 and of neon is the same time. Hence we often see Route 66 called the Neon Highway. You’ve heard Main Street of America, earlier you heard the Mother Road, the Neon Highway. It’s got one more name, I’m surprised we haven’t heard it yet here in Oklahoma and that is the Will Rogers Highway, Oklahoma’s favorite song. So that completes the four names.
This is what I’m all about here this morning in terms of the presentation. We’re going to talk about grassroots neon sign restoration. We’ll talk about how it came about. It all starts with the Congress in 1999 when they created the Route 66 Carter Preservation Program and they created that program to preserve the rich and diverse culture and characteristics of that developing automotive era when we would see the invention of the driving vacation. When the journey was just as important a part of the trip as was the destination. When Route 66 meant by itself adventure and going somewhere. To preserve that culture.
Its primary feature, one of its primary features of that program, was a cost-sharing program, 50/50 basically. That would help the property owners of vintage properties to restore their properties again, to preserve that culture that we talked about. One of the very first success stories, if not the first in terms of using that grant funds, those grant funds which first became available in 2001, was the New Mexico Route 66 Association, led by Johnny Meier, its president. They applied for and got a grant to restore five neon signs in 2001, and they did it in a big way because they followed that up with four more in 2002. By the end of 2003, they had nine restored neon signs along Route 66. That was quite an achievement. That was noted by many people, including our own Missouri Route 66 Association. We took note of that, and we decided, the Board decided there, that in Missouri that we ought to do the same thing and emulate that achievement in New Mexico, restoring some neon signs in Missouri as well.
So they created the Neon Heritage Preservation Committee, that’s a mouthful. I’ll say NHPC from now on. Our purpose really was two-fold. Number one was to take possession of the orphaned signs that no longer had a home, and to hold onto those with the intent of creating a neon park in the future. I can say that that’s actually taken off. We have about a handful of signs in our possession and we’ve partnered with the Pulaski County Tourism Bureau as well as the City of St. Robert and Beth Wiles is here with us today. She’s part of that effort. We got all the pieces in place but we need that last thing, which is called funding. We’re still working on that.
The other more important, I don’t want to say more important, but the one that’s gotten a lot more attention in terms of the purposes of the NHPC was to preserve and restore those sentinels, neon sentinels, that are still at their post. That’s we have done. We’ve done 12 of those in the last 10 years, so we are relighting the night in Missouri. I thought we would take a look at what I consider the four elements as to why that has been a success.
First, and foremost of course, those cost-shared grants were a vital part of that. Because with the competitive environment that these mom and pop businesses are in nowadays with the franchises of the national corporations, they just don’t have the means to restore those signs. But if you cut the costs in half, then you get it within their grasp. So certainly the cost-share program of that Route 66 Carter Preservation Program has been a vital part of that.
Secondly, the professional expertise of Team Neon, and by the way, I’ll come back to that in a second. But I don’t mean to blow our own horn here, but just basically tell you the facts. When the NHPC was created in July 2006, it was at a board meeting. I remember it distinctly at one of the wineries in St. James, we were on the veranda, the second floor. I walked up to the top of the steps and the President met me and said, “Guess what? We’re going to create this neon preservation committee today and you’re going to be the Chairman.” “Oh really?” There was no question mark after that. There was a period after that.
So what I didn’t do was get up and say, “I can’t. I need some volunteers for some help on this.” I didn’t do that at that meeting or the next meeting either. What I did was I got my good buddy, Bob Gale, who’s just as interested in this as I was, and who also possessed some real marketing and public relations skills that we needed to make these projects happen. The two of us then decided, “Well we need two more talents. We need a historian,” and so we went and got the best. We went and got Esley Hamilton, who was the Preservation Historian for St. Louis County. That was his job for 30 years. Just a real pro.
Then we needed of course a neon consultant, and we found David Hudson. He would turn out also to be our restorationist. He owns a sign company. He not only has a sign company, he specializes in neon signs and on top of that, he specialized in restoring old vintage neon signs. So bingo! That’s the guy. The four of us became the Committee, and again I point out that we didn’t just go out and ask for volunteers. We recruited the talents we needed, and so the bottom line, I think the critical point is that we have on the Committee four people who do, or did, some retired, what they did in their professional life for a living. It just can’t beat that. That was exactly the formula we needed.
Later on we would be featured in, there’s a St. Louis newspaper that every year puts out a Best of St. Louis awards list. And in 2013, we got one of those. In that article, they called us Team Neon and that name has stuck ever since. It’s sure a lot shorter than that long phrase.
Another factor of our success is we were in the right place at the right time. The popularity of restoring vintage neon signs really took off around the year, right around the turn of the century. Whether that had to do with Johnny Meier’s brilliant effort, I’m not really sure. But it just seems to have taken off ever since, and it’s been an in-vogue thing. In the right place at the right time.
Lastly, another element was building partnerships at many levels. We have done a substantial amount of that, just knowing people in the right places at the right times really helps. Starting off the list of course, the management of the Carter Preservation Program, Kaisa Barthuli, right out there has been an indispensable aid in leading us through all those complexities of the grant program.
After doing three signs in Missouri, in our fourth one we went to the State of Illinois. We would submit then with Illinois to do the Luna Cafe Project. That would be the first jointly-sponsored application to the National Park Service for a joint grant. Then we also have a similar arrangement, or close association with the folks to the west. Oklahoma, although we just haven’t really found the right project there yet.
Other Route 66 organizations. Friends of Mother Road were really helpful in our Luna Cafe Project in Illinois. Also the Scenic Byway Program in Illinois, led by Bill Kelly, was very instrumental in laying the foundation for our Chicken Basket Project there. The state departments of tourism in both states. The State’s Department of Natural Resources, we know them. And especially the SHPO in Illinois has been, we’ve had very good contact there. Whenever we’re in any of the committees we’re in, we certainly want to join hands with the Route 66 leadership in those affected communities. For example, the Laclede County Route 66 Society in Lebanon, Missouri was very, we were close, worked close with them on the Munger Moss Project. Also in Litchfield, the Litchfield Museum and Route 66 Welcome Center Association, that’s a mouthful too. They worked, we worked very closely with them.
Lastly but not least for sure, the property owners themselves become our partners. Without them, we can’t proceed or succeed in what we’re going to do. So we have just a long list of partners that we have a good rapport with that are just really helpful in helping us to accomplish these tasks.
With that in mind then, let’s talk about the physical aspects of the sign restoration. There are basically three parts to the sign that you have to restore. But before you even get to that, there’s two other things you need to consider. So five altogether, but these two first ones, before we even get to the sigh we go out to the site and look at the site itself. The condition of the pole. Can you reuse the pole? What’s the base? Is it cracked? Is it level or not? You look at all those conditions and we’re running, most of the time we have been using the pole. It could have a different situation besides the pole, of course. You could have a structure that sits on top of a roof or out on the side of a building. Most of the ones that we’ve done have been on poles. So you want to look at that.
Then of course, you want to, if you can, remove the sign from the pole, take it to the shop. That’s so much better for financial reasons, weather reasons, for quality control reasons. Eight of the twelve we have done have been removed. Two were just too big to move, and two were architectural projects on the sides of the buildings and it’s pretty hard to move the building. If you’re going to remove the sign, you want to look for nearby obstacles, barriers. Like for example, our Luna Café project, which was sat dead center between two telephone poles with telephone lines. So since it was sitting dead center, of course the [inaudible 00:13:23] was right above the sign. And was it ever like 10 to 12 inches, and so that was a real challenge. You want to look out for those.
The other thing you need to look for is your electrical distribution out to the sign. Is the existing network still in contact and operational? A lot of them are, but some aren’t. We’re running about 50/50 on this. But even if you get that, I guess on that, those are the voltage and amperage that it carries. Will that meet the requirements of the new sign? You got to get through those two hoops in order to use the existing network, otherwise you’re going to have to install a new electrical distribution network and that begins with a new junction box in the building and all the way out, and it’s not cheap. Again, we’re running about 50/50 on those. We [inaudible 00:14:11] able to use the old ones and the new ones.
Okay so those are two things we need to look out, look for and review other than the sign itself. So we get to the sign itself, we get to the reconditioning. One of the first things we’re going to do is recondition the metal cabinet. The first thing you need to decide is it painted or is it porcelain enamel finish. Most people don’t even know about a porcelain enamel finish, also called porcelainized steel. Same thing. Almost all of ours are porcelain enamel finish, because that’s just the way most of them were done back in those days. Whoever invented that deserves an applause because that stuff is just about indestructible. It is really good stuff. If you have a painted sign, you paint it, but if you have a porcelain enamel finish, you don’t paint it. You polish it.
Now you’ll have some cheap sign vendors who will come along and say, “Boy, that sign’s really faded out. We’ll paint it for you.” Of course, the owner doesn’t know any differences. “Sure, let’s go ahead and paint it.” Well that’ll last about as long as it takes for that guy to cash his check and get out of dodge because in about a year, it’s going to be peeling off. It doesn’t adhere to porcelain. Then it’s really ugly, when part of its peeling. So we use 3M rubbing compound to get that luster back. I should say one part 3M rubbing compound, and about 9 parts good old elbow grease. It’s not like Windex, spray it on, wipe it off, and it’s back. No. You’re going to need to do some rubbing.
I’m going to take you through an example here, let me see, series sequence for our Sunset Motel Project. Here’s the sign before it was restored, and of course there’s junk hanging on it and some neon. What I want you to pay attention to though is the faded out color, and the rust streaks. Also the lighting conditions, this is a milky white sky, not real sunny. This is what it’d look like before we got to it. After we put all that elbow grease and 3M rubbing compound in it, nothing happens here.
That’s what it looks like afterwards. Notice the color saturation and the clarity just by using rubbing compound. No paint, no magic elixirs, it’s back, and it’s really pretty. Next, what we’ll do, and again the point here about the lighting condition, there’s no sun here to bring out. This is the same milky white lighting conditions that we had back here. There’s before, there’s after. Just with rubbing down that enamel finish.
Then let’s go to changes the sunlight, the lighting effect, and lighting effect can have a lot of difference. You can see how it looks different here. This is the Sunset Motel, so let’s take a picture at sunset with that twilight gleam, with that orangey sky. Then we’ll just finish it out. This is what we came for in the first place, there’s the glow of the neon. And one last shot, this is actually a neon scene. We didn’t do just only the sign, we did the gables and there’s an entrance and an exit sign off the picture. I got one in the insert there. This is your quintessential Route 66 heyday pastoral motel, 12 units in a “V”, gables, neon, neon signs, this is as good as it gets to recreate that feel.
So from there we going to talk about remaking the neon tubing. We always make it 100%. You can, if it’s intact, re-pump it, reuse it, but we always go just to get uniform clarity and brilliance. Determining the colors is always an issue. It’s not an issue when the sign’s worked recently, everybody knows, there’s pictures. But what if it hasn’t worked in 40 years? Then you ask 3 people what the colors were, and they get 3 different answers, nobody has a color picture. So what you do is you go up to the sign, hopefully there’s still a few shreds hanging on it because all you need is that tubing. Is it clear? Has it got a phosphorous on it? Does it have a piece of mercury in it or not? All those things will tell the craftsman what the color was. If there’s nothing on the sign whatsoever, then what you do is get your gardening clothes on and your pair of gloves and a little bitty rake. You go down at the base of the pole and you do some scratching, and lo and behold, guess what you just might find in the grass down there? Which is what we did at the Vic Suhling.
Some other guidelines for quality craftsmanship, and I’ll just rattle these off quickly. You want to make sure to use the same diameter of glass. You want to watch the tube ending techniques. They’re much more angular, stylers are stylish back in those days as opposed to nice, rounded ends. That’s easy to do. You want to make sure that your neon supports are all glass and not cheap plastic. Likewise with the neon electrode housings. Make sure that they’re glass or porcelain, not plastic, and that they’re long and extend back into the sign. Not little short things, because you want your connections, your electrical connections to be inside the sign, not outside the sign.
We’ve done the outside, the neon, and the face. We want to go to the internal cart, internal components part. This is easy to say, not so easy to do. You just gut it. Take everything out and just replace it with all new stuff that meets the code. Usually you’re going to find an accumulation of a lot of old devices in there that were never removed when devices failed, or when sign modifications were made. Of course those are great, great, great nick and crannies for bird nests, for accumulation of moisture. So you want to get all that stuff out of there. And while you’re checking it all out, you want to look for flashing, chasing, and other animation devices. Flashing is obvious, on and off. Chasing is of course when you have circles or arrows and the sequence of the lighting makes it look like it moves. Here in the Munger Moss, that arrow has a chasing sequence to it.
Other animation, the sky’s the limit. Anything that’s bizarre, like in our very first project there in the Donut drive-in, the donut’s dropping down the pole and then pointing into the drive-in. There’s all kinds of good examples of that. One of my famous ones that I like is in Albuquerque, there’s a Dachshund on the Doghouse Diner. On the front end, he’s happily eating sausages. On the backend, no, don’t go there. He’s wagging his tail because he’s really happy, so there’s all kinds of good examples of that.
At this point what we’re going to do is we’re going to run through all of our projects here just for the picture, picture tour. These are two of them obviously. Let’s start out in Illinois and go up from there. The Luna Café, there’s the whole scene. Close-up of the man in the moon, the famous man in the moon. We put him back. The sign itself, and there’s a close-up of the moon and a cherry in the glass. I have to tell you as fast as I can that they used to tell us that when the cherry was lit-up, certain activities were available upstairs. When it wasn’t, they weren’t. For every one person that told us that was true, there was another person that said it was a myth. So we obviously find out when David restores the sign, you got to have a separate circuit, turn that dude on. So when he took it apart he found no separate circuit.
The Vic Suhling sign, this sign stood there for 40 years abandoned and neglected. How it stood there that long I do not know. Pretty bad shape, but when we got done with it, after this, it looked like that. It was yellow, not white, because all of the yellow had faded away. Then a couple more, the Chicken Basket up in Chicago. Then back down to St. Louis, the Crestwood Bowl with the pin and the bowling ball. I love this one at St. Clair, the former Skylark Motel from 1952 to ’78. Then in ’93, the VFW bought it and it’s just a really pretty sight. It’s not duplicated anyplace else in the road. The Modern Cabins, that night we had the most fiery sky I’ve ever seen and I got a shot of that in the background on the relighting event.
Then the Boots Court. We relit that April 9th, just 2 years ago. Famous place, very famous place in Carthage. Crossroads of America, we heard about the Jefferson Highway earlier. That’s where it’s located, at Jefferson Highway in Route 66. We didn’t restore the sign. What we restored was the green neon curtains. Then lastly down here in Joplin, right now for all of you preservation enthusiasts, here is your chance to partake in a real relighting event coming up on this Saturday night. That bottom sign has always worked well, the purple one, but the one on top is being put up as I speak today. We’re going to relight it on Saturday night.
I have to hurry here. Why do we preserve these? I’m going to just read this. John Murphey was an assistant to Kaisa in 2010, and came down for our Munger Moss sign relighting event. I love this quote. “The Munger Moss sign restoration is important not only because it refurbished a remarkable sign, but because it is attached to one of the Mother Road’s true icons. Signs such as these are not just calling cards for Route 66; they are local landmarks and symbols of pride.” With those final words, we really pinpoint the underlying reason why these signs have become really special to us. They become members of the community.
This admonition. I shouldn’t say admonition. This exhortation is what I’m trying to say, that you will find installed on the walls of the American Sign Museum in Cincinnati, Ohio. A great place to go. I was just there three weeks ago for the second time. Spoke with Scott, not Scott. Tod Swormstedt, the founder. Tod was supposed to be here actually, and so he sends his regrets that he couldn’t make it.
Speaker 1: Are there questions? Yes, Kaisa.
Kaisa Barthuli: Thank you, Jim, for a fabulous presentation. Fantastic. I’ve been receiving and fielding phone calls about the high cost of operating and maintaining neon for a lot of property owners along Route 66. I would just like to note that it is an ongoing challenge in terms of once, just even coming up with the resources to get them restored and then the ongoing maintenance. I was talking with the owner of the Rock Café in Stroud, Oklahoma, and she was saying it costs her about $12,000 a year to maintain and run her neon sign which can be really cost-prohibitive for people. I hope that municipalities might rise up to the task someday of having funds available to help maintain the neon landscape within their communities, or non-profit organizations.
There are also challenges of property owners wanting to use LED lighting instead of neon, which is another important preservation question to be talking about. Many would argue that that, if using LED really removes the artistry and the craftsmanship, and the original character-defining aspect of the neon. Anyway, just some thoughts that I would share.
Jim Thole: Setting the boundaries, including that little corner of Kansas right there. I don’t know what the F’s that weird name. I didn’t hear the question in there. Was there a question?
Speaker 2: There was no question. Well I do have one. The entrance sign at the Sunset Motel?
Jim Thole: Yes.
Speaker 2: Those were low to the ground and there was concern about vandalism and of course, hail. There was some Plexiglas put around them to be a deterrent to damage. Do you know how that has worked or not worked?
Jim Thole: I think it’s worked pretty well. There’s a name for that, begins with an “L,” can’t think of it right now. But I think it’s worked pretty well, because that Sunset Motel is located in a location in the country where it can be dark and there can be some issues with vandalism. Even [inaudible 00:28:30] cars throwing rocks up, just from the tires. But I’ve not heard any complaints from the owner about it that he doesn’t like it. If anything, it’s worked out. [inaudible 00:28:42].
Speaker 3: I know the Munger Moss is for sale right now, and are there any protections for these signs that you’ve restored?
Jim Thole: Well, to get the grant, one of the things they have to do is to sign an agreement that they will maintain it for 10 years. Now, I don’t know how much legal weight that actually holds. But they have agreed to maintain it for 10 years and also if someone else buys the property, to encourage them to maintain it also for that 10-year period. So that’s about the limit of what I know in terms of-
Speaker 3: You know if anyone’s bought it?
Jim Thole: I don’t think so.
Speaker 1: One last question. Amy?
Amy Webb: It’s really wonderful to see all the restored signs that you’ve worked on, and I’m just curious, as someone who’s working on this for a while and has looked at places across the Route, if you have any sense of the scope of the neon restoration work that is still to be done on Route 66?
Jim Thole: A lot. You’ll go back, the reason why I was nominated for the Chair of this committee was because I was in, beginning the year 2000, I started photographing neon signs at night and I had [inaudible 00:30:18] after a while made it my challenge to photograph every neon sign on the road at nighttime. It took me 15 years to do that, but I got 98% of them I think. While doing that, there’s certainly are a lot of them out there that we could be restoring. But it takes the money, it takes the commitment from the property owners to get that done. It’s just all about funding. The time to get it done, it’s not an easy thing. We’ve done one a year, and we think we’ve done pretty good, or 12 in 10 years. Johnny Meier did 9 in 2 years, and since that time he’s done 6 more. So they’re still ahead of us at 15, and we’re at 12, not that we’re playing a game here. But we’ve done 27 between us in New Mexico, Missouri and Illinois. So 3 states.
I can think of three or four in my mind right now like, boy, I wish we could get those done. Like for example, the Midpoint Café in Texas would be a really neat one to get done. The list goes on.
Speaker 1: Thank you, Jim.
Jim Thole grew up in Highland, Illinois just off Route 66, and moved to Manchester, Missouri in the mid-70’s. He began travelling Route 66 in 1992, and has driven the entire route. He was elected to the Board of Directors for the Route 66 Association of Missouri 12 years ago, and soon became the chairman of its newly-formed Neon Heritage Preservation Committee.That committee of four (dubbed “Team Neon” by a St. Louis newspaper in one of its 2013 “best of” awards) has now directed the restoration of 12 Route 66 historic neon signs in Missouri & Illinois over the last ten years.
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The Covid-19 pandemic has led to a surge in interest in sustainability with almost a fifth (19%) of people in the UK planning to buy more sustainable Christmas gifts this year compared to last, according to research by the Fashion Retail Academy.
Environmentally conscious consumers are more common in London and Scotland compared to anywhere else in the UK, where this figure rises to a quarter (25%) of people.
Almost a third of shoppers (29.2%) in the UK said the pandemic had made them more conscious of sustainable fashion. Sustainable buying is being driven by our youngest adult demographic, with 37% of 18-24 planning to buy more environmentally friendly products compared to a year ago.
Despite this trend, coronavirus has had other unintended consequences after forcing millions to work from home. Changing working patterns are likely to explain why more than £115 of unworn clothes are hanging untouched in people’s wardrobes across the country — a 40% increase in just over 18 months. A similar survey carried out in 2019 found people had on average £82 worth of unused clothes in their wardrobe.
This figure is highest among the 45-54 year olds, who, on average, have £139 in unused clothing, compared to £72 for 18-24 year olds. Women appear to be bigger clothes hoarders than their male counterparts, admitting that they have £126 worth of unworn clothing, while men estimate that they have £103 worth of unused clothes.
Those in the North East, Northern Ireland and London are the biggest culprits for having the highest value of unused clothes sitting idly in their wardrobes — £151, £138 and £136 respectively — up to 31% more than the national average.
Meanwhile, the pandemic has also changed how and where people choose to spend their money due to working from home, avoiding public transport and avoiding crowded shopping centres, with online shopping continuing to enjoy a boom.
Local independent stores appear to be one of the net beneficiaries of the pandemic. A fifth (20%) of UK shoppers are planning to do more Christmas shopping in local independent stores compared to last year, while only 13.8% of shoppers plan to do less.
With non-essential retailers in England allowed to reopen today following November’s lockdown, this new data from the Fashion Retail Academy suggests that this trend towards localism will continue into Christmas.
The increased interest in shopping in independent stores closer to home appears to be greatest among younger generations, with 32% of 18-24 year olds planning to do more local Christmas shopping, compared to 14% of the over 55s.
Meanwhile, the greatest proportion of people planning to shop locally across the UK are in Scotland, where almost three in 10 (28%) are planning to source gifts at independent stores close to home.
Lee Lucas, principal of the Fashion Retail Academy, says: “The pandemic has forced many of us to think about our impact on the planet and how wasteful we can be as a nation, and that means sustainability is in fashion like never before this winter.
“The shift towards sustainable shopping presents a great opportunity for retailers to widen their range of products to cater for this new type of environmentally-conscious consumer.
“With shops now finally open again after the second lockdown, retailers across the country should be mindful of product placement in stores, shop windows and advertising as consumers start to vote with their feet over sustainable goods.“
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Harriet Tubman and the Underground Railroad
"Harriet Tubman escaped slavery to become a leading abolitionist." ("Harriet Tubman Biography"). Ever since she escaped slavery, she has dedicated the rest of her life to free other ensalved people. Harriet was born and raised in Dorchester County, Maryland. Her owners abused her because she was resisting to work. The Underground Railroad was 90 miles to Philadelphia. “When I found I had crossed that line, I looked at my hands to see if I was the same person. There was such a glory over everything; the sun came like gold through the trees, and over the fields, and I felt like I was in Heaven.” - Harriet Tubman ("Harriet Tubman Biography") The Underground Railroad helped her and other slaves be free.
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The Neuschwanstein Castle is one of the most famous castle in Europe and is located near the town of Fussen in Bavaria in Germany. The Neuschwanstein Castle holds a magnificent view over the Alpine region. The castle was built by the then King of Bavaria, King Ludwig II . The final design of the Neuschwanstein Castle was influenced by the world renowned composer Richard Wagner.
- The construction of the Neuschwanstein Castle began in the year 1869 and It took about 23 years to complete the Neuschwanstein castle. .
- Although it looks like a medieval castle, the Neuschwanstein Castle is equipped with the best technologies available at that time.
|Neuschwanstein Castle General information
||5 September 1869
|Neuschwanstein Castle Design and Construction
||Bavarian Palace Department
Eduard Riedel, Georg von Dollmann, Julius Hofmann
thumb | Castillo de Hades de Saint Seiya
||Ludwig II, Christian Jank
- The Neuschwanstein Castle was designed by Christian Jank and The Neuschwanstein Castle looks like a castle that has come out of a storybook and it is a castle of paradox.
- The most important feature of the Neuschwanstein Castle is that it was designed to be the stage for Wagner’s operas.
- The name Neuschwanstein, which means New Swan Castle refers to the “The Swan Knight”, a character created by Wagner.
Architecture of Neuschwanstein Castle:
- Every room of the Neuschwanstein castle is designed in such a way that it reminds us of the German mythology.
- The Byzantine style was used to design the two story throne rooms
- An unusual room called Grotto which is an artificial cave with waterfalls represents a cave from Wagner’s famous opera ‘Tannhauser’.
- The Neuschwanstein castle also has a forced-air heating system.
- The fourth floor is the Singers Hall which contains characters from Wagner’s Operas.
- The Byzantine style was used to design the two story throne rooms.
- The Neuschwanstein Castle has a kitchen with the most design which is used rarely.
- The entry to the castle is through the Gatehouse.
- The view from the Rectangular Tower offers the best sight over the Alpine foothills.
- It stands tall among the mountains in Alps and seems to the public like something out of a storybook and it inspired Walt Disney in creating his fairytales.
The Neuschwanstein Castle was built to keep away people, but is now among the most popular tourist spots in the world.
Neuschwanstein Castle Rooms
- The Entrance Hall
- Dining Room
- Dressing Room
- Living Room
- Grotto and winter garden
- Singer's Hall
Neuschwanstein Castle Hours
- Between April and September: 9:00 – 18:00
- Between October and March: 10:00 – 16:00
- On public holidays (Christmas, New Years Eve).
Neuschwanstein Castle Admission
- Regular - 8 Euros
- Children and Young People Under 18 - Free
- "King's Ticket" - 15 euros Reduced
- Combination Ticket "King Ludwig II's palaces" - 20 Euros
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One of the biggest reasons why the death penalty should be removed from our justice system is the economic cost it has on our country. Many would think that just executing someone would be much more inexpensive then having them spend the rest of their life in prison because of costs of food and shelter, but this just is not true. When it comes to the money, the cheaper option would be too have them spend the rest of their life in prison. If you do not believe me, pay close attention to a few specific examples on the economic harm of the death penalty in certain states. Research done by Richard Dieter of the Death Penalty Information Center concludes that “The California death penalty system costs taxpayers $114 million per year beyond the costs of keeping convicts locked up for life. Taxpayers have paid more than $250 million for each of the state’s executions.”(Dieter 4). Dieter also states that “In Texas, a death penalty case costs an average of $2.3 million, about three times the cost of imprisoning someone in a single cell at the highest security level for 40 years.”(Dieter 4). One final statistic from Dieter states that “Enforcing the death penalty costs Florida $51 million a year above what it would cost to punish all first-degree murderers with life in prison without parole. Based on the 44 executions Florida had carried out since 1976, that amounts to a cost of $24 million for each execution.”(Dieter 4). These three are only a few statistics that show how harmful the death penalty is on our economy. If gotten rid of completely, our states would be saving millions each year. In short, the effects that the death penalty has on our economic situation are devastating and the death penalty should be banned from use in the United States.
Not only is the fact that the death penalty costs our states so much money astounding, the budget and job cuts due to the high price of the death penalty are very important. Too many people have lost their jobs or have had to struggle because of the enormous cost of the death penalty. For example, an excerpt taken from research done on the death penalty by Richard Dieter states that “Where studies have been done, the excess expenditures per year for the death penalty typically are close to $10 million per state. If a new police officer (or teacher, or ambulance driver) is paid $40,000 per year, this death penalty money could be used to fund 250 additional workers in each state to secure a better community....”(Dieter 12). This quote shows that not only does the death penalty cost our states more money than life in prison, but it also leads to job cuts in professions that we desperately need as many people as possible in. Cutting 250 police officer jobs in each state because of a system that does not even do what it is supposed to do is outrageous. 250 jobs in each state being cut in areas like teaching and policing is unacceptable. In this day and age the demand for these types of jobs is rising and there is becoming a shortage of these professionals anyway. Who would want to become a police officer or a teacher if they knew their jobs could be cut at any time? This will just lead to more shortages in areas in which we need as many qualified people as we can get. Overall, the effects that the death penalty has on our government spending and job market are awful. The death penalty needs to be removed as a punishment in our justice system before we run out of people who dream of becoming police officers and teachers one day.
"Capital Punishment Is Too Expensive to Retain" by Richard C. Dieter. The Ethics of Capital Punishment. Christine Watkins, Ed. At Issue Series. Greenhaven Press, 2011. Richard C. Dieter, "Smart on Crime: Reconsidering the Death Penalty in a Time of Economic Crisis," Death Penalty Information Center, October 2009. Copyright © 2009 by Death Penalty Information Center. Reproduced by permission.
Facts About the Death Penalty." Death Penalty Information Center. N.p., 20 Sept. 2010. Web. 22 Nov. 2011. <http://www.deathpenaltyinfo.org/FactSheet.pdf>.
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Finding a money mentor is so important for anyone looking to become financially successful. While it may be easier said than done, it’s not impossible to find the right money mentor.
Of course, there are many aspects that go into finding the best person to share their financial wisdom with you. In this article, I broke down every aspect of finding a money mentor and what will help you get the best one for your season of life.
What is a Money Mentor?
A money mentor is a person (or a team of people) that gives you financial advice. Like almost any other aspect of life, having someone to coach you through new challenges is a wise idea.
Think about it this way- when you were in Kindergarten and wanted to be the next soccer star, your parents didn’t just buy you a ball and hope for the best, right? They signed you up for a team with a coach to help you learn the basics to build a firm foundation and understanding of the sport.
Likewise, it is common in business to find a mentor that has the experience that you want to help guide you and teach you lessons to help you get ahead, faster.
If it is common to find someone to guide you through all other areas of life, why not find a money mentor to help guide you to make wise financial choices for your future?
Why Do You Need a Money Mentor?
A money mentor is simply another tool that you can put into your toolbox to help you meet your goals. Typically, a money mentor has been where you and your family are at, so they can provide sound advice to help you get to a place of better financial standing.
There are plenty of people that have gone from tremendous debt to becoming debt free to becoming millionaires! Why not find one of them to provide you with their hard earned wisdom to help guide you to more money?
The most important thing you must be able to do is ask valuable questions. These questions can range from almost any topic, and finding someone that knows the answer is extremely valuable. A few examples of questions are:
- How can I improve my credit?
- What should I invest in the stock market this quarter?
- I got a bonus at my job, how would you recommend spending it to increase my wealth?
- Do you know the fastest way to pay off a credit card?
Traits of a Great Money Mentor
Finding a money mentor is important, finding one that can do the job well is essential. When you begin your search for help on your financial planning, there are plenty of aspects to consider.
You want to make sure that you find someone that not only appears to be wealthy (they don’t have to be rich, but should be wealthy – rich vs. wealthy), but understands how to build that wealth.
There are plenty of things that make an excellent money mentor. When you begin your search, keep these aspects in mind.
Someone who understands your way of life
If you live in a rural farm town, hoping to expand your land and begin a dairy farm, then finding a money mentor that understands and supports that dream is essential. Talking to your cousin in the heart of the city that flips condos might not be able to provide the resources and the support that you’ll need.
Instead, find someone local that has been there. They can help you invest in what is best for your farming dreams.
Someone who has lived the life that you are living
The best type of money mentor, in my opinion, is someone who has been where you are at. You want to find someone who understands your cost of living.
If you have kids, for example, finding an older couple that understands how much children can cost you is very helpful. They can suggest investments that are realistic not just for cost but also for time management.
Someone that lives a financially successful life
Sure, finding someone with designer handbags (but a ton of debt) is one thing. Finding a money mentor with a lot of money in the bank, is another.
There is a value in living a life with what is known as ‘Stealth Wealth’ and, honestly, that’s the type of money mentor that you want to invest your time in.
Our culture tends to glorify those with a lot of expensive things, despite how much it actually costs them. It’s important that you assess any money mentors for the money that they actually have, not just what they appear to have.
Someone who will tell you the truth
When it comes to investing, there is a lot of guessing that can go into your choices. You need to find someone that will be completely honest with you.
You may think that buying this rundown house at the edge of town is a good idea to fix up and rent out, but you need something trustworthy to tell you if it really is a good idea – and someone who is capable of providing such input.
Someone with a teaching spirit
One of the most important characteristics that any mentor can have is the ability to teach. If you are lucky enough to find someone that is willing to mentor you, you want to make sure that they can teach you their tricks successfully.
How to Find a Money Mentor
I know what you are thinking – money mentors don’t grow on trees! How the heck are we supposed to find one to help us turn our money into millions?
Yes, it is true that someone to help guide you on your financial journey can be difficult. Difficult, but not impossible. There are tried and true ways for you to successfully find a money mentor.
Look at your Inner Circle
It’s interesting, you might be able to find a money mentor by simply looking at your acquaintances. Think outside the box- it could be an old landlord, someone that you follow on LinkedIn, or someone your boss works with.
Start there, and if they say no, ask them about their network. Everyone knows someone!
Turn to the Internet
There is no shame in asking questions! Looking at LinkedIn or the Reddit Financial Board are excellent starting places to help you find answers. Asking questions is the number one reason to find a mentor.
If you aren’t sure on what or how to do something, a money mentor can help guide you.
I love the internet for so many reasons, and the ability to connect with people around the world is one of them! Logging into the world wide web and asking questions can connect you with people that are the perfect money mentor for you.
Who knows? You could meet a grandma from Walla Walla, Washington that knows her stuff and is willing to teach you her ways!
Ask Your Friends Who Their Money Mentors Are
When I knew that it was time to find a money mentor to help me invest my money wisely, I started by asking my friends who their money mentors were. You will be surprised how many people are willing to connect you with their mentors!
Get on that text chain, ask to meet up for coffee, or friend them on social media. It’s easy to forget how much people want to connect and help others that simply ask for it.
Start Mentoring Someone Else
You know the old saying ‘what goes around, comes around’? I believe this to be true for just about everything – good and bad.
If you want to find a money mentor, why not start by mentoring someone else? Chances are, you are farther along in your financial journey compared to others, so why not offer your hard earned wisdom to someone in need?
Not sure how to start? Look at the people around you- maybe your younger brother needs help getting out of debt or a coworker wants to buy his house before his wife gives birth.
Take them out to lunch and offer your help! Chances are, they will be more grateful than you could ever imagine.
Join a Club
Remember when you were in school and you were hoping to make new friends? It doesn’t have to be any different as an adult! There are plenty of business clubs available to grownups looking to make connections.
Look up your local rotary club, Kiwanis, or even a Lions club. If you don’t have access to anything like that, consider reaching out to your local community center or church.
Simply tell them that you are hoping to build some connections and potentially find a money mentor (if they are unsure what that is- send them this article!).
Offer Something of Value
Sometimes the best way to get something of value is to offer something valuable in return. Maybe you have found the money mentor of your dreams- that’s awesome! Why not offer to buy them lunch or complete a task for them?
Since I’m a blogger, I might offer to write a few blog posts for them or help them write up an email sequence. If your talents lie in sewing, maybe you hem their pants or fix their kids favorite stuffed animal.
Think about what you can offer in exchange for some wisdom– you would be surprised how much you can help out someone else!
Keep Things Informal
Some of the best money mentors that I have had probably didn’t even realize that they were! Sometimes the best thing that you can do is find someone that meets the criteria and casually ask when the opportunity is around.
My neighbor, for example, is very financially well off and is always investing in one thing or another. My partner and I had been discussing some potential opportunities and we weren’t sure which was the best decision for us.
So, I waited until the monthly neighborhood BBQ and casually sat with him until the conversation could be led to getting his advice.
You can do this for almost anyone- maybe the head of HR is a stock market wizard or the owner of your gym is always looking to dish out more advice. If you know the question, the opportunity will present itself for you to ask someone that knows the answer!
There is a lot that goes into finding a money mentor. After all, you want to find someone that can not just give you an answer, but the right answer that will make you a millionaire!
There are a lot of things to consider, but overall you want to find someone that has lived your current season of life and came out financially on top.
You deserve the best mentorship that you can find to help you become financially successful!
So tell me… what did I miss? What must-know tips do you have for finding a money mentor?
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More info about the name "Kinley"
Kinley was originally used as a surname, more frequently in its older version McKinley. Meaning "the son of the white warrior", it goes back to the Gaelic surname Mac Fionnlagh. The popularity of Kinley as a given name in the US is very recent. It can be used for both girls and boys. Currently, it is more popular on the feminine side of population.
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My artwork of degree show named Loneliness is a contemporary artist. It transforms people’s lonely state (virtual) into lonely space (real), and I create a lonely space and lonely corner.
This space is the embodiment of our mind. When visitors are in this lonely space, they can truly feel the loneliness brought to us by this space. This space has a makaron color system, which is very beautiful, and I use plaster to make a 3D effect, making them like delicious and sweet cream. However, they also look disgusting and messy. These contradictory adjectives appear in this work at the same time, but it doesn’t make people feel strange.
My original inspiration for this work came from my life. I often see my friends alone and drinking. I never drink, but when I’m lonely, I eat a lot of desserts alone. This is our different way of fighting loneliness. As we all know, always drinking and eating dessert can make us happy, but it is not good for our health. Isn’t this a kind of loneliness? Before I came to the UK, I made artworks with the theme of depression. Loneliness may lead to depression, but it is more common than depression. Loneliness can make us have more experience to think alone, which is positive. It can also make us sad and depressed, which is negative. The process of artistic creation is inseparable from loneliness. How to face loneliness is a problem faced by every artist. Every work of contemporary art is a lonely individual. How to reflect this not monotonous loneliness is something worth thinking about. I did research on the works of artist Karla black. The color of her works makes people feel happy but lonely, which is exactly the effect I want to achieve.
This artwork is more like my current state. How to correctly face the impact of loneliness is a problem that must be solved on my way to become an artist. I will continue to think and create artworks of the loneliness series.
Scroll for more
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Development Account Projects
Interregional Cooperation to Strengthen Capacities to Measure Progress in Achieving Gender Equality and Women’s Empowerment
Gender statistics inform policy and programme decisions, and are critical for effective monitoring and assessment of gender gains and gaps, yet 15 years after the Beijing Declaration and Platform for Action clearly laid out 12 priority areas and highlighted the importance of making available data on women and men, the need and demand for gender statistics continues to grow and remains unmet.
In the Asia and the Pacific region, a strong reminder came out of the 2009 Bangkok Declaration on Beijing +15 of the need to “intensify support for statistical capacity-building efforts on the generation of gender statistics”. Governments emphasized the need for providing timely, reliable and disaggregated data by sex, ethnicity and other relevant subpopulations, and the development of methodologies for the collection and processing of the source data. Likewise, the 11th Triennial Conference of Pacific Women, held in August 2010, highlighted the improvement of availability and use of gender statistics and research as a mechanism for the advancement of women, and endorsed the development of a multi-year programme for the institutionalization of a gender statistics framework.
The current project is being proposed in response to clear and repeatedly stated demands for more and better data and statistics on women and men, and gender-based indicators. The respective subprogrammes of the main implementing partners of the project, ESCAP, ESCWA, ECE and the Department of Economic and Social Affairs, are already closely linked and guided by recommendations of the United Nations Statistical Commission.
To improve the capacity of national institutions in selected countries with special needs and least developed statistical systems to use data and statistics to monitor, measure and analyse progress in achieving gender equality and women’s empowerment
- Relevant national institutions are guided by a coherent framework of gender statistics and indicators in providing, selecting and improving objective and standard measures for monitoring and assessing progress in achieving gender equality and women’s empowerment goals
- National statistical systems enabled to produce data and improve statistical estimates that address the current gaps and weaknesses in data systems for assessing progress in achieving gender-related development goals
- Relevant national institutions strengthened to utilize, analyse, disseminate and communicate existing data and statistics for measuring progress in gender-related national development goals, including the Millennium Development Goals
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| 0.900015
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Jewdar will give the French credit; they have a real knack for making the best out of a bad situation. It doesn’t take much ingenuity to turn lemons into lemonade, but to turn moldy cheese into Roquefort? Brilliant (and let’s not get started on turning 4 years of collaboration into a story of heroic resistance). So we were not terribly surprised by the tack the French were taking after the shootings in Toulouse. Suddenly, all were aflutter at the prospect that the shooters were neo-Nazis, equal opportunity haters who target not just minorities, but the very essence of French society itself (did we mention how heroic the French Resistance to the Nazis was?). some decried the joint racism of the attacks, and protesters took to the streets to protest the racism of a French society that “kills Blacks, Jews and Arabs.”(see picture, above)
Sadly, this harmony has been shattered by the reality that the shooter seems not to have been an Adolf, but a Muhammed–Muhammed Merah, to be precise. According to reports, Mr. Merah is an Al-Quaeda enthusiast who’d spent some time in Afghanistan. Even worse, he claims that his shooting of the Jewish kids was in retaliation for Israeli killing of Palestinians.
Okay, tell the university students to go home. There’s no racism to protest here. But everybody should be back here, same time tomorrow, for a demonstration against the blockade of Gaza.
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| 0.965829
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| 0.937147
| 670
| 1.539063
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