Anger

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

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• From Lit: A Memoir (2009)

  Then coming back from New York on the train one day, I slip into a familiar gap. It’s right before Christmas in a packed coach car, the overhead shelves crammed with suitcases and spilling bags and packages. I settle into a window seat with the backrest tilted far back. It’s the only place left. Behind me, a young woman—maybe nineteen—asks me to move my seat up. After fiddling with it for a second, I tell her it’s stuck in a deep recline. Then I lie back while passengers clot the aisles and jam in their overhead bags. She leans forward and says, very close to my ear, I bet if I yanked your hair, you could move that seat. And from my sagging state of half-sleep, I snap awake and shoot back, You picked the wrong bitch to fuck with on this train. Around us, the entire car stops. People hold gestures midair. She starts to kick the back of my seat—hard and rhythmically, which I don’t respond to at first. If I were thinking like anything but an animal, I would’ve apologized to her by now. But I sit there fuming instead, telling myself stuff like, She’s just doing this because I’m a woman of a certain age. I’m determined not to respond to the kicks that keep coming, but eventually, she says with force, You better not get off in Albany, bitch, ’cause I’ll slap your face. With blood pounding in my temples and all the venom that a woman disappointed in love can bring to an instant, I press my face into the slot between the seat and the window and hiss, If you touch me, I’ll cut your fucking hand off. I don’t even know where this sentence comes from. Not to mention that—in terms of cutting off a hand—I lack even a pair of cuticle scissors. All human activity within sound of me ceases. The entire car is throbbing with hatred for us both. The girl withdraws like a slug doused with salt, and the train lurches west. About twenty minutes out of the station, while I sit infused with acid at the outburst, I try to write the girl a note, but I wind up crouching by her seat to apologize. She shrugs coolly. Once home, I call my sobriety coach, Patti, who says, What d’you expect, Mare? Run around without a meeting, and eventually, you’ll start acting like a drunk again. I wasn’t that bad back then. Silence from Patti, who knows better. Okay, sometimes I was.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  to do one a personal injury, bBp. ets twa to injure that which belongs to one; but the distinction, though it seems just, was little attended to, v. Indices ad Oratt, Att.) :—also, 08p. ἐπί τινα to exult over a fallen foe, Eur. H. F. 708; Bp. ἐν κακοῖσιν Aesch. Ag. 1612, cf. Soph. Aj. TI51. 2. often c. acc. cogn., ὗβρ. ὕβριν Aesch. Supp. 880; ὕβρεις Eur. Bacch. 247, etc.; cf. ὑβρισμός; so, ὕβριν bBp. εἴς τινα Id. 1. A. 961, cf. Heracl. 18; ὕβρεις as κατὰ τὴν ἀγορὰν ὕβριζεν Dem. 614. 18; —and with a neut. Adj., ὑβρ. τάδε to commit these outrages, Hdt. 3. 118, ὕβρ. τἄλλα Ar. Lys. 400; ὅσα περὶ θεοὺς ὑβρ. τις Plat. Legg. 885 B, cf. 761 E;—and with other Nouns, τῶν ἀδικημάτων .., τῶν és ᾿Αθηναίους ὕβρισαν Hat. 6.87; (so prob., θεοὶ τισαίατο λώβην. ἣν οἵδ᾽ ὑβρίζοντες ἀτάσθαλα μηχανόωνται (ν. supr. II. 1) Od. 20. 370 :—and c. dupl. acc., τοιαῦτα ὑβρ. τινά Soph, ΕἸ. 613; ἡμᾶς ὑβρ. οὐκ ἐχρῆν τοιάνδ᾽ ὕβριν Eur. Supp. 512, cf. ΕἸ. 266, Plat. Symp. 222 A, Xen., εἴς. ; hence in Pass., ὕβριν ὑβρισθῆναι Eur. Bacch. 1298, Dem. 660. 20; τάλαιν᾽ ἐγὼ τῆς ὕβρεως ἧς ὑβρίζομαι Ar. Pl. 1044; ὧν δ᾽ εἰς τὸ σῶμα ὑβρίσθαι φημί Dem. 523. I. 3. at Athens in legal sense, to do one a personal outrage, to beat and insult, ravish, and the like, (cf. ὕβρις τι. 2), Lys. 142. 12., 169. 36, Dem. 516. 6sq., etc. ; γυναῖκες καὶ παῖδες ὑβρίζονται Thuc. 8.74; ὑβρισθῆναι Bia Plat. Legg.874C; τὰς γνάθους ὑβρισμένη mauled on the cheeks, Ar. Thesm. 903; ὑβριζόμενος ἀποθνήσκει he dies of ill-treatment, Xen. An. 3. 1, 13 ;—and of acts, τὰ ὑβρισμένα outrages, Lys. 97.65; opp. to αἰκίαι (cf. ὕβρις It. 3), Ar. Fr. 27; ὑβρίσθαι to be mutilated, of eunuchs, Xen. Cyr. 5. 4, 35. 4. pf. part. pass., of things, arrogant, ostentatious, onvel ἔχων ὑβρισμένα Eur. Phoen. 1112; στολὴ οὐδέν τι ὑβρισμένη Xen. Cyr. 2. 4, 5.—Cf. ὕβρις throughout. ὑβρικῶς, Adv. insolently, Jo. Chrys. ὑβρἴο-πἄθέω, to suffer outrageous treatment, like δεινοπαθέω, Walz Rhett. 3. 181, Byz.

• From The Tides of Lust (1973)

  They growled and groaned toward ending. After the first time Nig came, Dove went outside the alley and sat down on the curb. Nig always had it three or four times, anyway. Dove sat looking at the dark face of the church. The shadowed carvings disappeared into the black on black silhouette as he looked up the twin spires. He scratched between his toes. He grinned at the sounds from the darkness behind. A line of light cut the facade. The door opened and a tall man stepped out on the church porch. He came down two steps, looked left, right. He saw Dove, motioned. Frowning, Dove stood up and crossed the street to the bottom of the church steps. Above the Roman collar, a craggy face. Grey-shot hair. His hands were immense. He towered above the blond youngster. “What is it, Father?” The priest came down another step. “You been sitting there long, boy?” Dove shrugged. “Naw.” “I’m waiting for a young lady. Redhead? About your age? You haven’t seen her go by?” “No, Father. When was she supposed to be here?” The priest shrugged up his tweed sleeve and looked at his watch. “Almost an hour ago. Maybe a little more. Peggy-Ann and I were supposed to do some work together this evening.” Dove grinned. “Was she pretty, Father?” The priest smiled. “Then maybe I’ll just sit out here and wait for her to come by.” The priest reached out and clapped Dove’s shoulder. Now he turned back up. Halfway, he stopped to finger himself, pulled down his zipper, and emptied his bladder on the steps. Dove narrowed his eyes at the cable of flesh. It was not as long as his. Urine made waterfalls down the steps, made a hot puddle about Dove’s calloused feet. Dove flattened his toes. Suddenly he got an odd look. A lot of it was grin. Something vicious tempered it. “Hey, Father?” The priest’s water trickled away. He shook himself, shoved himself in. “Hey, Father, you ever get to stick that big hook of yours in that redheaded pig’s pussy?” The priest frowned. “You know; the cunt you’re waiting for.” Dove gestured toward the priest’s crotch. “You got a fucker like a little whale shark. Don’t you ever stick her, Father? You go down in that strawberry sundae a-lickin’ and a-suckin’, like me?” Dove recognized the priest’s look as rage the same moment the father kicked. Dove twisted away, to crouch at the gutter edge, grinning. The metal teeth on the priest’s fly gaped and flashed. His fists clenched, raised beside his head. Then he stalked up the church steps. Dove’s laughter chattered high like broken glass. Ripples moved from his feet. Back in the alley he squatted beside them. Nig had her on the pavement. The buttocks rose and rose and rose. Dove touched them. They were sweaty, and they quivered at the bottom and top of each stroke. He pushed his finger in the crack.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  Tpaxive, Ion. τρηχ--: pf. τετράχῦκα (dmoT—-) Dion. H. de Comp. 22 :— Pass., aor. ἐτρᾶχύνθην Plut., etc.: pf. τετράχυσμαι Arist. H.A. 4.9, fin., Luc. Pisc. 51; 3 pl. -vvraz Arist. Probl. 11. 22; inf. -ὖνθαι Plat. Prot. 333 E:—Med., aor. τρηχύνατο Paul. Sil. Ambr. 217: (τραχύς). To make rough, rugged, uneven, Plat. Tim. 65D; c. acc., Tp. τὸ κύτος Ib. 67 A; αὔρη τρηχύνει πέλαγος Ap. Rh. 4. 768 :—Pass. to become rough, Plat. Tim. 66 C, Plut., etc.; of the sea, Arist. Color. 5; of the voice, Id. Audib. 52; tp. τῇ φωνῇ to use rough harsh tones, Plut. ἜΣ Gracch. 2. 2. in Aesch. Theb. 1045, τράχυνε refers to τραχύς γε μέντοι δῆμος just before, call them, make them as rough as may be, I care not. 3. tmetaph. in Pass. to be angry, exasperated, TeTpa- χύνθαι τε καὶ ἀγωνιᾶν Plat. Prot. 2232 Ε; πρός twa Polyb. 2. 21, 3, Plut.; κατά τινος Walz Rhett. 3. 580; 7p. 67... Dion. H. de Thue. 43- 4. Tp. Tas ἀκοάς to grate roughly on the ears, Dion. H. de Comp. 22. II. later intr. to be rough, 6 τραχύνων τόπος Diod. I. 32; τὰ τραχύνοντα τοῦ ποταμοῦ Plut. Cat. Ma. 20. τρᾶχυ-όδους, οντος, ὃ, 7, with rough teeth, Apoll. Lex. Hom. τρᾶχυ-ὀστρᾶκος, ον, rowgh-shelled, Arist. H. A. 4. 4, 6. τρᾶἄχύ-πους, 7050s, 0, 7, rough-footed, Arist. H. A. 5. 13, 3. E. M., | τρᾶχύς, εἴα, ὑ τραχηλιαῖος ---- nan

• From The Tides of Lust (1973)

  Bull picked up the rifle from the bar, turned around, and let the stock thump the floor. He lay the barrel up along the black denim. The tip was cold through the hair matting his belly. He moved his boot, clearing sawdust. “You want to tell me what this is all about, Father?” The priest, from the chair he had taken off the bar, looked up at Bull. In the shadow, his eyes returned to the leather band on the fleshy neck. “I called you at the jail. They told me you weren’t in. They suggested I try here at the Mirrors.” Bull turned his head slightly; the priest saw one of the brass studs flash on the collar. “Since it’s so near the church, I thought I’d come over.” “What is it, Father?” “Young Peggy-Ann . . . I have a study group for young women; for the ladies of this town interested in the spiritual problems of our age. And as they relate to other ages. So that they may find their proper and fitting place as women in this one. Now, the group is only two. But Peggy-Ann was late this evening. And I thought—” “What happened?” “She was molested! She was viciously molested, practically outside the church door!” Bull scraped at his crotch and shifted his weight. “Is she all right?” “Well, she’s . . . she was hysterical . . . no! No, of course she was not all right! The blood was running down her leg! She had huge bruises on her arms and breasts. She’d been cut and beaten besides. She was too terrified to defend herself. She can’t even walk. She’s too shocked, too hysterical to speak coherently. Catherine, the other woman in my group, is caring for her now at the church. Peggy-Ann had no family. They were killed in the fire on Colson Hill last Spring. You must excuse me, but I’m terribly upset by the whole business!” “Sure. I understand. Did she give you any idea who did it?” “But . . . but that’s why I’m upset! I saw who it was! I came out to look for her; and he was holding her in his arms!” “One of the fishermen? Them boys get some liquor in them and they just forget all manner of what’s decent—” “No. No, I don’t think so. He wasn’t anybody I’d ever seen from these parts. I’ve spent enough time at the docks so I know most of our boys by sight. No, it was probably a drifter. He didn’t have the look of one of our town’s boys. A skinny character, light hair.” “Do you think he’s liable to still be around? Did he see you?” “Yes.” “Then I bet he was scared off.” Bull shifted his weight. “You know, Father, probably the best thing you can do—” he worked his fist on the barrel “—is take as good care of the little girl as you can, and just forget—”

• From The Historical Jesus (2000)

  B. Let me explain how I understand the connection between Jesus’ life and death. In this lecture and the next, I’ll go into some of the details. 1. At the end of his life, Jesus brought his apocalyptic message of the coming judgment to Jerusalem. This judgment would be inflicted by the Son of Man, who would destroy all those opposed to God before establishing his kingdom. 2. Those who refused to accept this message would be condemned—even if they, like the Pharisees, followed the Torah of God exactly, or maintained the purity regulations of the Essenes, or remained faithful to the sacrificial cult of the Temple as the Sadducees did. 3. Religious leaders among these various groups, and the institutions they represented, would be destroyed by the Son of Man. So, too, would the Temple be destroyed. C. Jesus acted out this message when he arrived in Jerusalem. He entered the Temple and engaged in symbolic destruction as a warning of what was to come, overturning tables and causing a mild ruckus. 1. This public display and its accompanying message angered some of the chief priests, who recognized how explosive the situation could be during the Passover. 2. Fearing an uprising, the priests conferred, had Jesus arrested, and questioned him about his words against the Temple. 3. Realizing that it would be dangerous to let Jesus run loose, the priests decided to have him taken out of the way. They could not handle the matter themselves, however, because the Romans did not allow Jewish authorities to execute criminals. 4. They delivered Jesus to the governor, Pontius Pilate, who had no qualms at all about disposing of yet one more troublemaker who might cause a major disturbance. Jesus was then executed by the Romans on political charges. II. We are better informed about Jesus’ last days than about any other period of his life. For the Gospel writers, his life was mostly preparation for his death. A. Thus, the focus of the earliest surviving accounts is on Jesus’ last days. Mark devotes five of his sixteen chapters to the final week of Jesus’ life, and John devotes ten out of twenty-one. ©2000 The Teaching Company. 126

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  χαλβάνη, ἡ, Lat. galbdnum, the resinous juice or gum of a Syrian umbelliferous plant, Theophr. H. P. 9. 1, 2., 7. 2, Plut. 2. 1009 F, Diosc. 3. 97, etc.—(Prob. the Hebrew chelbénah.) χαλβᾶνίς, δος, ἡ, of or belonging to χαλβάνη, ῥίζα Nic. Th. 938. xaABavoets, εσσα, ev, of or from χαλβάνη, ῥίζα Nic. Al. 568. XaABiivov, τό, late form of χαλβάνη, like Lat. galbanum, ν. Dind. Steph. Thes. XadSatlw, to follow the Chaldaean fashion, speech, or creed, Philor. 551. Χαλδαῖος, 6, a Chaldaean, Hdt. 7. 63, Soph. Fr. 564, etc. 18h an astrologer, caster of nativities, since the Chaldaeans were much given to such pursuits, Arist. Fr. 30, Cic. Divin. 1. 1, cf. Hdt. τ. 181, Arr. An. 7. 17, Juven. 6. 553., 10. 94 :—XadSata (sc. γῆ), , Chaldaea, Steph. B., Ptol.:—XaASatkés, 7, dv, of or for the Chaldees, Ath. 529 F, Joseph., εἴς. :- Χαλδαϊστί, Adv. in the Chaldee tongue, v.1. Dan. 2. 26. χαλ-ειμάς, v. sub χαλιμάς. χαλεπαίνω, fut. --ἀνῶ Plat. Phaedo 116 C, al. :—aor. 1 ἐχαλέπηνα, subj. χαλεπήνῃ Il. 16. 386, inf. -ναι 18. 10S :—Pass., aor. ἐχαλεπάνθην.ν. infr.: (χαλεπός). To be severe, sore, grievous, like Lat. ingravescere, μέγα βρέμεται χαλεπαίνων [ἄνεμος] Il. 14. 399; εἰ Kat μάλα περ χαλε- παίνοι [χειμών] Od. 5. 485. 2. mostly of persons, ἐο be violent, be sorely angry, to be savage, ὅτε τις πρότερος χαλεπήνῃ 1]. 19. 183; absol. also in Att., Ar. Ran. ro20, Thuc. 3. 82, Plat., ete., v. sub χει- Paiva 2:—c. dat., to be angry with .. , Ζεὺς ὅτε δή p ἄνδρεσσι κοτεσσά- 1708

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  μενος χαλεπαίνει 1]. 16. 386, cf. Od. 5. 147., 16. 114., 19.835; so, x. TO ποταμῷ Hdt. 1. 189, cf. Thuc. 8. 92, Plat., Xen., etc.; αἱ [κύνες] τοῖς λίθοις, οἷς ἂν βληθῶσι, χαλεπαίνουσι Plat. Rep. 469 E:—also foll. by a Prep., x. ἐπί τινι to be angry at a thing, Od. 18. 415., 20. 3233; πρός τι Thuc. 2. 22,59; πρός τινα Xen. Mem. 2. 2, 1 :—also c. dupl. dat. pers. et rei, x. τινὲ Tots εἰρημένοις to be angry with him for his words, Id. An. 5. 5, 24 :—rarely, like χολοῦσθαι. etc., c. gen. causae, ὧν ἐμοὶ χαλεπαίνετε, τούτων τοῖς θεοῖς χάριν εἰδέναι Ib. 7. 6, 323; so, x. ὑπέρ τινος Luc. Indoct. 25 :—foll. by a relat., χαλ. ὅτι .. Ken. An. I. 5,14; Χαλ: ei.. Plut. Camill. 8, etc. IL. to provoke to anger, χαλεπαίνει 6 ὀργιζόμενος Arist. Poét. 17, 3 :—Pass. to be embittered or provoked, much like the Act. χαλεπανθῆναί τινι, ὅτι .. against one, Xen. An. 4. 6, 2, Cyr. 3. 1, 38; πρὸς twa Ib. 5. 2, 18. ITT. in Pass. also, zo be regarded with anger, to be treated harshly, ἐλεεῖσθαι .. μᾶλλον εἰκός ἐστί που .. ἢ χαλεπαίνεσθαι Plat. Rep. 337 A.—Cf. yaAerrw.—Never used in Trag. XGAet-npHs, és, poet. for χαλεπός, ἄεθλον Mimnerm. 11. χαλεπός, 7, dv, answers nearly to the Lat. difficilis (ὃ ἂν μὴ ῥάδιον ἢ ἀλλὰ διὰ πολλῶν πραγμάτων γίγνηται Plat. Prot. 341 Ὁ, cf. Arist. Rhet. 1. 6, 27), in various relations : 1. in Hom. mostly in reference to the feelings, hard to bear, painful, sore, grievous, epith. of κεραυνός, Il. 14. 4173 θύελλα 21. 335; ἄνεμοι Od. 12. 286; πόνος 23.250; ἄλγος, πένθος 2. 193., 6. 169; γῆρας Il. 8. 103; ἄλη Od. το. 464; so, x. ἄθλος Hes. Th. 800; ἔρις Pind. N. 10. 135; ἄλλα χαλεπώτερα Hat. 6. 40; and in Att., x. πνεῦμα Aesch. Supp. 165; δύη Id. Theb. 228; χαλεπώτατα [πράγματα] Soph. Tr. 1273; ἐυμφορά Eur. Hipp. 767 ; νόσος, πλάνη, πενία, etc., Xen. Symp. 4, 37, Plat. Soph. 245 E, etc. ; ἡ ἐσβολὴ αὕτη χαλεπωτάτη τοῖς ᾿Αθηναίοις ἐγένετο Thuc. 3. 26; [θὠρακες] δύσφοροι καὶ x., of ill-fitting cuirasses, Xen. Mem. 3. 10, 13: TO χαλεπὸν τοῦ πνεύματος the severity of the wind, Id. An. 4. 5, 4; τὰ χαλεπά hardships, sufferings, opp. to Ta τερπνά, τὰ ἡδέα, Id. Mem. 2. I, 23, etc.; τερπνῶν χαλεπῶν τε κρίσις Pind. Fr. 96. 2. hard to do or deal with, difficult, troublesome, irksome, ἔργον, πρᾶγμα, etc., Ar. Eq. 516, Thuc., etc.; χαλεπὰ τὰ καλά, a proverb attributed to Solon; χαλεπὸν ὃ Bios Xen. Mem. 2. 9. 1, cf. Plat. Symp. 176 D:— c. inf. act., like the Lat. supine in τ, χαλεπή τοι ἔγὼ μένος ἀντιφέρε- oOar=xadrenov ἐστί μοι ἀντιφέρεσθαί σοι Il. 21. 482; so, χαλεποὶ δὲ θεοὶ φαίνεσθαι ἐναργεῖς 20. 131; χαλεπὸν δέ 7 ὀρύσσειν [τὸ μῶλυ] Od. το. 305; x. ἀντιάσαι Pind. N. 10. 135; y. προσπολεμεῖν ὃ βασιλεύς Isocr. 69 A, cf. Thuc. 7. 51; x.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  tipwpta, Ion. -ty, 4, help, aid, assistance, succour, τ. εὑρίσκεσθαι Hdt. 3. 148, cf. 5. 00, etc.; ἡ df’ ὑμῶν τὶ Thuc. 1. 69, cf. 5. 112; τ. ποιεῖσθαί τινι Id. 1. 124; Τ. τοῦ τεθνεῶτος due to him, Antipho 112. 0. 2. of medical aid, Hipp. Acut. 386; cf. τιμωρέω 1. 2: II. assistance to one whohas suffered wrong, retribution, vengeance, punishment, (differing from κόλασις, corrective punishment, Arist. Rhet. 1. 10, 17), τ. καὶ τίσις Hdt. 7. 8, 1; πατρὸς τ. vengeance taken for him, Eur. Or. 425; μητρὸς αἵματος τιμωρίαι for having shed a mother’s blood, Ib. 400; ἐπὲ τῇ ἡμετέρᾳ τ. for the purpose of punishing us, Thuc. 3.63; ἡ κατά τινος τ. vengeance against or upon.. , Lycurg. 167. 39, cf. Dinarch. 103. 33, Dem. 317. 163 τ. ἐσομένη ἔς τινα Hdt. 1. 123, cf. Dem. 610. 10; τ. ὑπὲρ ἀδικηθέντος Antipho 142. 2, cf. Isocr. 398 E; with Verbs, of the avenger, ποιεῖσθαι τιμωρίαν to execute vengeance, Dem. 523. 7, etc.; τινός on one, Andoc. 31. 30; τ. Aap Ba- νειν ὑπέρ τινος Dem. 702. 20; but, παρά τινος λαμβάνειν τ. to receive it at his hand, Philem. Incert. 4. 14 ;—of the sufferer, 7. εὑρεῖν τινος to Jind vengeance at his hand, Aesch. Pers. 473; τιμωρίας τυγχάνειν Plat. Gorg. 472 Ὁ, etc.; (but also to obtain vengeance, Thuc. 2. 74, Xen. Cyr. 4.6, 7); τ. ἀντιδοῦναι Thuc. 2.53; τίνειν Plat. Legg. go5 A, etc. ; ὑπέχειν Thuc. 6. 80, Plat., εἴς. ; of persons in authority, ai τ. εἰσὶ παρὰ τῶν θεῶν Hdt. 2.120; τ. δοῦναί τινι to give him right of vengeance, Dem. 623. 10., 637. 20., 1374. 9; so, T. ποιεῖν τινί Id. 801. 20:— in pl., penalties, λαμβάνειν τὰς ἀξίας τιμωρίας Antiph. Incert. 73; ταῖς ἐσχάταις τιμωρεῖσθαι τ. Plat. Rep. 579 A, cf. Legg. 943 Ὁ, al. 2. in pl. state-punishments, v. τιμωρός II. 2.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  Xen. Hell. 5. 1, 29, An. 1. 3, 33 ἐπί τινι Id. Hell. 7. 4, 21, Dion. H. 3-qtally, a strap or thong, Eur. Cycl. 461. χαλεπηρής --- χαλινός, 50; also, x. φέρειν τινός Thuc. 2.62; also, χ. λαμβάνεσθαί τινος Hat. 2. 121, 43 xX. λαμβάνειν περί τινος Thue. 6. 61. 2. often in the phrase x. ἔχειν, to be angry, Xen. An. 6. 4, 16, etc.; τινί with one, id. Hell. 1.5, 16; πρός τι at a thing, Isocr. 27 B, 37C; πρός τινα, v. sub παγχαλέπως ; χ. ἔχειν τινὶ ἐπί τινι with a person for a thing, Dem. 498. Io, cf. Plut. Cic. 43; x. διακεῖσθαι πρός τινα Plat. Rep. 500 B; x. διατεθῆναι ἐπί τινι Plut. Pericl. 36. b. x. ἔχειν, also, to be in a bad way, Lat. male se habere, x. ἔχω ὑπὸ τοῦ ποτοῦ Plat. Symp. 176 A, cf. Theaet. 142 B.—Beside the regul. Comp. χαλεπώτερον (Thuc. 1. 77., 7. 50, Plat., etc.) we have —répws, Thuc. 8. 40: Sup. χαλεπώ- tara Id. 7. 71., 8.95, Plat., etc. XGAeTOMS, τος, 4, difficulty, ruggedness, τῶν χωρίων Thuc. 4. 12, BBs 2. of words, difficulty, Arist. An. Post. 2. 10, 1, cf. Plat. Soph. 254 A. II. mostly of persons, difficulty, harshness, rigour, severity, opp. to ῥᾳστώνη, Plat. Criti. 107 C, Legg. 902 C; ἡ τοῦ σοφι- στοῦ x. Id. Soph. 254A; τρόπων x. Id. Legg. 929 D; τῆς πολιτείας Isocr. 70 A; and absol., Thuc. 1. 84, etc.; of the Lacedaemonians, Isocr. 251 C; χαλεπότητι κολάζειν Id. 19D; μετὰ χαλεπότητος ἀκούειν Id. 314 B; of the laws of Draco, Arist. Pol. 2. 12, 13 :—in pl., opp. to πρᾳύτητες, Isocr. 106 A. 2. ill-temper, vice, of a horse, Xen. Eq. 3, 10; cf. χαλεπός A. IE. I. d. χἄλεπτύς, vos, ἡ, Ion. for foreg., Hesych. χἄλέπτω, fut. ψω, Causal of yaderaivw, to oppress, depress, crush, εἴρεσθαι δὲ θεῶν ὅστις σε χαλέπτει Od. 4. 4233; ῥέα δὲ βριάοντα χαλ- έπτει Hes. Ορ. 5 ; πιέζειν καὶ x. Plut. 2. 384 Β. II. to provoke, enrage, irritate, τινά Anth. P. 5. 263 :—Pass., χαλεφθείς τινι enraged at one, Theogn. 155, cf. Call. Cer. 49; χαλέπτεσθαί: τινί τινος with one for a thing, App. Civ. 3. 43; χαλέπτεο πένθεϊ θυμόν Q. Sm. 3. 780; συγγνῶθί μοι καὶ μὴ χαλεφθῇς Com. Anon. 47 :—Med., χαλεψαμένης ᾿Αφροδίτης Dion. P. 484, Ap. Rh. 1. 1341, cf. Nic. Th. 309. 2. rarely intr. to be angry, vexed, τινί at a person or thing, Bion 17. 2.— Poét. word, used sometimes in late Prose: cf. χαλεπαίνω. Xadeortpatov, ν. sub Χαλαστραῖος. χαλία, ἡ, -- ἡσυχία, Hesych. χαλίδιον, τό, a tablet, Hesych. χἄλϊδο-φόρος, ov, a cupbearer, Inscr. Messen. in C. I. 1297. χαλϊκο-λόγος, 6, a rubble-wall builder (?), C. 1. 9183. χἄλίκραιος, a, ov,=sq., Nic. Al. 29; who also has a Comp. χαλικρό- Tepos, Ib. 59, 626, as from the root χαλικρός, cf. Lob. Paral. 42. χἄλίκρητος, ov, post. for ἄκρατος, unmixed, μέθυ Archil. 64; σπονδαί Aesch. Fr. 388; νᾶμα Anth. P.5. 294, 6.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  203, 214; ὕβριν τῖσαι Od. 24. 352; sometimes like ὑβρίζω, foll. by a Prep., Ἥρας μητέρ᾽ eis ἐμὴν ὕβρις her outrage towards.., Eur. Bacch. 9; ἡ κατ᾽ ᾿Αργείους ὕ. Soph. Fr. 337; ἡ πρὸς τοὺς δημότας ὕ. Hdn. 2. 4; also c. gen. objecti, ὕ. τινός towards him, Id. 1. 8, εἰς. :--ἰη pl. wanton acts, outrages, Hes. Op. 145, Xenophan. 1. 17, Eur. Bacch. 247, H.F. 741, Xen., etc. :—for ὕβριν ὑβρίζειν, cf. ὑβρίζω τι. 2. 2. an outrage on the person, esp. violation, rape, Pind. P. 2. 52, Lys. 92. 4, etc. ; παίδων ὕβρεις καὶ γυναικῶν Isocr. 64 Ὁ, cf. 89 A; τὴν ὕ. τὴν εἰς τὸ ἑαυτοῦ σῶμα Aeschin. 16. 25 ; ὕβριν τοῦ σώματος πεπρακώς Id. 26. 41 ; so, πιπράσκειν τὸ σῶμα ἐφ᾽ ὕβρει Id. 5. 5; γυναῖκας δεῦρ᾽ ἤγαγεν ἐφ᾽ ὕβρει Dem. 440. 7; γυναικῶν ὕβρεις ἢ εἰς αὐτοὺς ἢ εἰς υἱεῖς Arist. Rhet. 1. L203 5 8. at Athens the νόμος ὕβρεως (Dem. 525. 14) was very important, and comprehended all the more serious injuries done to the person: the public γραφὴ ὕβρεως was brought to punish all injuries resulting from malicious assault (ὕβρις δι᾿ aioypoupyias): in the latter case it applied to the same cases as the private δίκη αἰκίας (ν. αἰκίαν) : it was τιμητός (v. sub voc.), and the penalty might be death: it was tried before the Thesmothetae, Isocr. 396 A, Aeschin. 3. 14, Dem. 976. :1., 1102. 18 : one of the most notable cases on record is Demosthenes’ prosecution of Meidias, see the Law there quoted, 529.15: cf. Att. Process pp. 319 sq., 548 sq., Dict. of Antiqq. III. used of a loss by sea, Pind. (v. sub ναυσίστονος), Act. Ap. 27. 21. B. as πηᾶ50. -- ὑβριστής, a violent, overbearing man, κακῶν ῥεκτῆρα καὶ ὕβριν ἀνέρα Hes. Op. 189. II. name of a Satyr, C. I. 8398. UBpts, δος, 7, a night bird of prey, perh. the long-eared owl, Strix bubo, Arist. ἘΠ. A. g. 12, 5. ὑβρίσδω, Dor. for ὑβρίζω. ὕβρισμα, τό, a wanton or insolent act, an outrage, Lat. contwmelia, Hdt. 7. 160, Eur., etc. ; ὕβρισμα .. és τούτους εἶχε Ex τῶν Σαμίων γενόμενον Hdt. 3. 48 ; τόδ᾽ ὕβρισμ᾽ és ἡμᾶς ἠξίωσεν ὑβρίσαι Eur. Heracl. 18, cf. Xen. Ath. 3, 5; τὰ τούτων ὑβρίσματα εἰς ἐμέ Dem. 540. 20: cf. ὑβρίζω Tz: 11. an object of insolence, ὕβρισμα θέσθαι τινά = ὑβρίζειν, Eur. Or. 1038. III. the abstract for the concrete, τετρασκελὲς ὕβρ.--τετρ. ὑβρισταΐ, of the Centaurs, Id. H. F. 181. ὑβρισμός, 6,=foreg., ὕβριζ᾽ ὑβρισμοὺς οὐκ ἐναισίμους Aesch. Fr. 176. ὑβριστέος, a, ov, that may be insulted, Dem. 1271. 6. 17 ὑβριστέον one must insult, Greg. Naz. lamb. 20. 27. ὑβριστήρ--- ὑγράζω. ὑβριστήρ, ρος, ὁ, poet. for sq., Opp. C. 1. 416; χόλος Νοπη. Ὁ. 46. 5 ; ὑβριστῆρες ἴαμβοι Anth. P. 7. 352 ;---ὑβριστῆρσι is a v. 1. for ὑβριστῇσι in Il. 13. 633.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  Χῶνον, τό, Χῶνος, 6, contr. for χύανον, χόανος, = χώνη, χοάνη. χώομαι, Ep. imper. χώεο, v. infr.: Ep. impf. χώετο Il. 21. 306 :—fut. χώσομαι 1. 80 (where χώσεται may be Ep. aor. subj.), Lyc. 362 :—aor. éxwoapny, ν. inf. : Dep. Ep. Verb, like χολόομαι, to be angry, be wroth, indignant, freq. in Hom. (esp. 11), €.g. 21. 519, and in Hes. Th. 533; often with the addition of θυμόν 1]. 16. 616; κῆρ 1. 44; κηρόθι Od. 5. 284; φρεσὶν now Il. 19.127; x. θυμῷ h. Hom. Cer. 3313 x. φρένας Hes. Th. 554: more rarely to be troubled, vext, Il. 14. 406., 22 291.—Construction : 1. ο. dat. pers. to be angry at one, ὅτε χώ- σεται ἀνδρὶ χέρηι 1. 80; etc. 2. c. gen. pers. vel rei, χωόμενον κατὰ θυμὸν .. γυναικός about or because of her, 1. 429, cf. 2. 689; χώσατο δ᾽ αἰνῶς... νίκης τε καὶ ἔγχεος 13. 165, etc. :—more rarely, ὅς pot παλλακίδος πέρι χώσατο 9. 449, cf. 14. 266 (in these two pas- sages Wolf writes περιχώσατο as one word, cf. περιχώομαιν); περί τινι Hes. Sc. 12, ἢ. Hom. Merc. 236. 3. c. acc. rei, only in the phrase μή μοι τόδε xweo, be not angry with me for this, Od. 5. 215; μὴ νύν μοι: τόδε χώεο 23.213. χώπη. crasis for καὶ ὅπη, Aesch. Pr. 875 :--χὠπόταν, for καὶ ὁπόταν, Pind. P. 2. 160 :---κὥπως, for καὶ ὅπως, Soph. O. T. 1251.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  breast, οὐκ ᾿Αχιλῆι x. φρεσίν Il. 2. 241; (so, χ. φρενῶν Eur. Med. 1266); x. καὶ μῆνις Il. 15.122; χόλος λάβε τινά 1. 387, etc.; ἔδυ τινά 9.553; δάμασσέ τινα 18.119; ἥρει τινά 4. 23; χόλος ἔμπεσε θυμῷ Q. 436, etc. ; χ. ἔχει θυμόν 1Ρ. 675 ; ὅτε x. ἵκοι τινά Ib. 525 ; also, οἰδάνεται κραδίη χόλῳ 10. 646; χόλον πέσσειν, καταπέσσειν (v. sub vocc.); x. σβέσσαι 10. 678; παῦσαι 1. 192, etc.; ἐᾶν 9. 260; μεθέμεν 1. 283; ἐξακέσασθαι 4. 36, Od. 3. 145; also, ἐκ χόλου μεταστρέψαι τινά Il. 10. 107; χόλοιο μεταλήγειν (ν. sub voc.); λήγειν Hes. ΤῊ. 221; χόλου παύεσθαι Ib. 533; λωφᾶν Aesch. Pr. 376; παριέναι χόλον τινί Eur. I. A. 1609 ;— opp. to ἐν θυμῷ βάλλεσθαί τινι χόλον 1]. 14.50; x. ἐνθέο θυμῷ 6. 326; x. ἐνέχειν τινί Hdt. τ. 118., 6. 119., 8. 27; ἔχειν τινί Eur. Hec. 1118; dpoa Pind, P. 11. 38; κινεῖν Eur. Med. 99; ἐξαναζεῖν Aesch. Pr. 370; χόλου ἄρχεσθαι Ib. 199 :—c. gen., χόλος τινός (gen. subjecti) a person’s rage, 1]. 18. 119, Od. 3.145, al.; but also (gen. objecti) axger towards or because of another, Il. 6. 335., 15.138; (so, χόλος τινί h. Hom. Cer. 351, 410, Eur. H. F. 840, cf. Schaf. ad Pors. Phoen. 948); and again (gen. rei), anger for, because of a thing, Soph. Ph. 327, Tr. 268. 2. bitterness, x. ἔριδος Solon 15. 38. 3. an object of anger, Anth. P. - II. 381.---χόλος is the older and poét. form of χόλη ; in Prose used only by Hdt. and by late writers, as Luc. Amor. 2. (On the Root, v. sub χολή.)

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  χολόω: fut. wow, inf. χολωσέμεν Il. 1. 78: aor. 1 ἐχόλωσα 18. 111, Od. 8. 205., 18. 20, Soph. Tr. 1035. To make angry, provoke, anger, c. acc. pers., Hom. Il. c.; ἐχόλωσε δέ μιν φίλον ἦτορ Hes. Th. 568; x. τινά τινι to anger one by a thing, Soph. 1. ο. II. Med. and Pass. xoAdopar (contr. χολοῦμαι even in Hom., v. infr.); opt. χολῷτο contr. from χολόοιτο, Theogn. 325, cf. Lob. Techn. p. 183: fut. χολώσομαι Eur. Tro. 730; but in Hom. mostly κεχολώσομαι, 1]. 1. 139, etc.: aor. med, and pass. ἐχολωσάμην (χολώσεαι in 1]. 14. 310 may be either fut. ind. or aor. subj.), ἐχολώθην (v. infr.) :—pf. κεχόλωμαι, mostly in part. κεχολωμένος, v. infr.; plqpf. 2 and 3 sing., 16. 585., 21. 146, Ep. 3 pl. κεχολῴατο Od. 14. 282., τό. 425. Like xwopa, to be angered or provoked to anger, with a modal word added, κεχολῶσθαι ἐνὶ φρεσί τό. 61; θυμῷ κεχολωμένος τ. 217, etc.; θυμὸν .. χολώθη Il. 4. 4943 κῆρι .« ἐχολώθη 13. 200; κῆρ κεχόλωσο 16.585; ἐχολώσατο κηρόθι μᾶλλον 21. 136, Od. 9. 480:—c. dat. pers., Ἥρῃ δ᾽ οὔτι τόσον νεμεσίζομαι οὐδὲ χολοῦμαι Il. 8. 407, cf. 421; βασιλῆι χολωθείς I. 9, etc.; but also c. gen., κεχολωμένος τινός angry for or because of a person or thing, TI. 703., 13. 660, Od. 1. 69, al.; with a Prep., κεχολωμένος εἵνεκα νίκης 11. 5443 also, ἀμφί τινι Il. 23.88, Pind. N. το. 111; ἔν τινος Il. 9. 566; ἐπί τινι Batr. 108 :—rare in Trag., χολώσεται Eur. Tro. 730; χολωθείς Pind. N. 7. 37, Soph. Ant. 1235, Ph. 374, Eur. Alc. 5, and in late Prose, as Diod. 3. 67; κεχολωμένος Hdt. 8. 31, Plut. Fab. 22, al. XoAGSys, ες, -- χολοειδής, like bile or gall, bilious, Hipp. Aph. 1244, cf. 1180 A, etc.; χυμοί Plat. Tim. 86E; ὑγρότης Arist. H. A. 2. 15, 11; xAwpal γλῶσσαι χολώδεις caused by biliousness, Hipp. 1185. 1; χολώδεις bilious persons, Arist. Metaph. 1. 1, 6, Galen., etc. 2. bile- coloured, bilious looking, χρῶμα Plat. Tim. 71 B, 83 B; οἷς ἂν ἐπὶ τὸ χολωδέστερον ἣ χρόα μεταβάλῃ Galen. II. bilious, angry, x. τι ὑποβλέπειν Luc. Vit. Auct. 7, cf. Philostr. 829. χολώομαι, = χολόομαι, Nonn. D. 5. 437, 447: etc. χολωτός, 7, ov, verb. Adj. angry, wrathful, χολωτοῖσιν ἐπέεσσιν Il. 4. 241, Od. 22. 26, etc. :—in Luc. Lexiph. 20, literally, biliows, Cobet how- ever suggests χολώντων. f χονδρ-άκανθος, ov, with cartilaginous bones, epith. of the σελάχη, Arist. H. A. 3.7, 10, P. A. 2.9, 13, etc. χονδρεύω, to make groats, Hesych. :—for Anaxipp. ap. Ath. 404 C, v. Meineke Com. Fr. 4. 462. : χονδριάω, of women’s breasts, to swell with clots of milk, Diosc. 2. 129.

• From Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World (2018)

  And why on earth is this lineup so white?” Women and persons of color make up somewhere between 90 and 95 percent of the world’s population. White men make up less than 10 percent (probably more like 6 percent).13 So we are not talking about a small group in the population being ignored or marginalized in way too many conferences and panels. Are conference and panel organizers telling us that no one in that 90 to 95 percent of the global population has expertise or competence in the area the conference or panel is addressing? We don’t believe it.14 Platform and panel speaking opportunities are chances to exercise power and influence. It is time to give this power away. So what can we do? If you organize gatherings, conferences, or panels, please take this pledge: I will not organize conferences or panels where all the speakers are male and white. If you speak at gatherings, conferences, or panels, please take this pledge: I will not speak at conferences or join in panels where all the speakers are male and white. Here are a few practical things we can do from here: Commit to developing a rich theology of diversity that deals with relevant biblical, theological, and missional themes. Commit to using the power you have to empower others (especially those who are usually denied opportunities). Make one (or both) of the pledges we’re suggesting. Begin to develop a list of names of people of color and women who can speak at events. Make sure that women and people of color are involved in planning conferences, workshops, and panels. Make sure they are serving in positions of power and have equal access to attending the conference and building dynamic networks. If you’re a conference organizer, work harder for diversity. Look for speakers at seminaries and local churches in order to make a commitment to increase diversity in the next four years. Without a real commitment and measurable goals, no change will happen. If you’re a conference speaker, it’s time to process whether you are willing to make the sacrifice of losing or sharing your spot for the sake of the church hearing another voice (there’s always a danger when such change begins that we indulge in self-protection). Listen to the voices and concerns of women and people of color about this issue. How do they feel about what’s been going on? How have they experienced marginalization, neglect, discrimination, and so on? How do they feel about the proposal we’re making? Take a “power audit.” Mandy Marshall has designed a power audit that you can use in your small group. It will help you think about the power you have and use your power to confront injustices and the status quo. It will help you use power for the well-being of others. Take it at https://theglobalchurchproject.com/power/ . Get involved in grassroots organizations seeking to bring change to your neighborhood or community. We need to rethink our notions of power.

• From Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World (2018)

  Here are some examples: Women are objects to be sexualized and exploited. Only attractive women have any value. Men can exploit their power for their sexual gratification and the sake of their ego needs. Women are manipulative and can’t be trusted. Other ethnicities (especially “nonwhites”) are inferior. It’s normal to fear and distrust the strange racial or sexual other. The pain of white people is more important than the pain of minorities, undocumented immigrants, and people of color. Other races are corrupting our society, taking our jobs, and ruining our faith and identity. Everything will be okay if people like us (especially white men) get back in power again. All the attitudes in this paragraph are vile. So what can we do? We can be outraged. And we can examine the ways we have harbored sexism and racism in our own lives and families and churches. And we can repent and change and rip these things out by the roots. We can refuse to ignore, minimize, or disregard sexist or racist views and remarks. We can speak up in rallies or write posts to bring awareness to the sexism and racism that persist daily. I (Grace) have attended rallies such as Black Lives Matter to actively repent for the sins of racism. I have also signed petitions and was a signatory for the “Theological Declaration on Christian Faith and White Supremacy.” It is a national appeal to Christian congregations against white supremacy, terrorism, and nationalism.13 We can demand an apology from those who express such opinions. We can demand a commitment to relinquish these views and never make such remarks again. We can speak up whenever public figures make derogatory statements about women, minorities, and immigrants. We can question and condemn all sexist or racist attitudes and remarks (no matter who they come from—colleague, classmate, teacher, friend, family member, president, or president-elect). We can stop organizing and speaking at all–white male conferences and panels.14 We can recognize that women are the heartbeat of living faith.15 We can recognize the church’s complicity in oppressing, dispossessing, and silencing indigenous peoples (Native Americans, First Nations peoples, Aboriginal and Torres Straight Islanders, Māori peoples, etc.). We can allow the gospel to be “rescued from the cowboys.”16 We can show another way: respecting and valuing women, and treating other ethnicities and cultures with the dignity they deserve. We can strive to live blameless lives (both individually and in Christian community) that glorify and witness to Jesus Christ and that stand in contrast to the destructive, demeaning, derogatory, and divisive spirits of this age. We can repent, change, and follow the way of Christ. Closing our hearts to refugees and migrants. There is a powerful scene in The Fellowship of the Ring where the elf-lord Gildor Inglorion reminds Frodo and his friends that the Shire is part of a wider world that they have responsibility for. “ It is not your own Shire,” says Gildor.

• From Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World (2018)

  But Jesus calls the church to replace division and animosity with renewed life together and in the world—a life of love, peace, reconciliation, forgiveness, thanksgiving, and prayer. It is time to repent of disunity and division. The church must replace division with unity, exclusion with embrace, accusations with thanksgiving, animosity with love, fear with hope, and enmity with prayer. Cultivating racism and sexism. A racialized/racist and gendered/sexist worldview has infused the Western and Christian social imagination. This worldview shapes the way people, including Christians, see and live in the world. It gives birth to notions of whiteness and blackness and of maleness and femaleness.9 The result is that Christianity has become white and male (even though most members of the global church are female people of color). Where Christianity thrives outside male whiteness, this thriving is seen as an abnormality or novelty. It is seen as a weaker, lesser, or suspicious version of Christianity or theology—an aberration to be ignored, quarantined, or dismissed. It’s either made invisible, or it’s made exotic.10 We need to repent of this racism and sexism. We need a radical reorientation of Christianity in the twenty-first century, which fully embraces all races and sexes. Ignoring or minimizing sexism and racism is sexism and racism. Ignoring or minimizing sexism and racism in church and society only gives license for sexism and racism to spread and grow. Christians don’t have the option of minimizing or ignoring racism and sexism. We have a responsibility to question and condemn all sexist or racist attitudes, theologies, practices, and remarks. We have a responsibility to challenge, confront, and condemn sexism and racism in all their forms. Yassir Morsi reminds us that we shouldn’t focus only on the symptoms of racism, such as prejudice, intolerance, and bigotry. These are symptoms, not racism itself. Morsi says that racism is more about power than psychology, more about system than sentiment, and more about denial of agency than denial of acceptance. Sexism is the same. Both racism and sexism are about the abuse and use of power. They are about systemic injustices, exclusions, and evils, manifest in law, politics, education, business, religion, and more. Morsi says that we don’t address such things by trying to make people more “accepting.” We need to confront and change the roots of racism (and sexism) by addressing issues of power, systems, and denial of agency.11 When we look at how the Western world treats, for example, Native American women, we can see how both racism and sexism come into play. Andrea Smith reminds us that we need to deconstruct Western epistemologies and work toward reconstruction so that we can get rid of the racism and sexism embedded within Christianity. She challenges the natural and historical understanding of Christianity and notes how indigenous peoples see Christianity not as liberative but rather as domineering. The dominant white society is superior, and the Native communities are “savage.”12 What kind of racist and sexist attitudes does the church need to repent of?

• From The Tides of Lust (1973)

  “We abandoned him shortly; and the Duchessa was a sway of brown hair against Guido’s flexed thigh, pale fingers on dark wool. I watched the grave digger and my lady-live toil below and above my lady-dead. Finally Catherine stood to watch. Guido tried to push her back down, but she became amorous, kissing his arms and back: where her lips left, her tongue remained. Guido’s teeth tore the cold mouth. “ ‘Kiss me that way,’ Catherine whispered. ‘Me, me! Ah, now! What do you want of the corpse?’ She tried to slip between Guido and his gelid mistress. He shoved her. But she only tried harder. I could see, by his jerky movement, anger building, though he tried to contain himself. To appease him, I dropped on my knees to pleasure him as my habit was. But my lady-live seized him from my mouth. ‘In me . . . In me . . . !’ she pleaded. I was kneeling on her cloak. She wore beneath it the most translucent of shifts, which she had now bunched to her belly. She worried his brown shaft in her chestnut hair, tried to insert it in her wet slot. He twisted to the side long enough for her to gain half its length. Inflamed by part measure she thrust herself in his way in earnest. Guido held her face from his sight by the flat of his hand while he gnawed the breast beneath. ‘No! no . . . you must give your lips and teeth to—’ “I saw, past their legs, pietro move to the fireplace. For a moment the fire behind darkened him to a demon. He snatched the gleaming cleaver from the mantel, and hurled himself at the Duchessa and his father. He yanked Catherine’s hair back, brought the cleaver down— “I cried out and leaped to pull him off. He got a second blow. “All three were on the floor. “I pulled Pietro back by the shoulders. There was blood on Catherine’s forehead—but though her eyes were closed, she was breathing. I realized, even as Pietro struck a third time, then flung the weapon clattering to the wall, he’d hit with the flat of the blade! “ ‘Now, Papa! Now she’ll be still, like the other ones, like the beautiful other ones, Papa!’ “Guido had already gone down on her. Pietro gnawed her shoulder and pushed his fingers into her cunt. ‘Oh, you get your big dick in there, Papa! Fuck her, fuck her and then let me fuck her!’ Father and son, faces pressed together, bit her belly. When Guido rose, Pietro clawed into her like a nervous weasel. She bled. I rose to stop him, but Guido halted me.

• From Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World (2018)

  church has almost nothing to do with being liberal or conservative; it has everything to do with giving up on the faith and discipline of our Christian baptism and settling for a common, generic U.S. identity that is part patriotism, part consumerism, part violence, and part affluence.”3 Ancient Christians defied allegiance to Rome and to Caesar when they declared, “Jesus is Lord!” They saw themselves as citizens of a different kin-dom, an alternative people, a new nation.4 Nations and states no longer defined them, nor commanded their love and allegiance. They had transferred this loyalty to Jesus and his kin-dom and church. Religious patriotism—when it confuses being American (or Australian, or some other nationality) with being a disciple of Jesus—is a darkness that God calls us to repent of. Peter writes, “You are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light” (1 Pet 2:9 ). Believing American exceptionalism. It’s time to challenge the sins of exceptionalism. This includes the specific sins of American exceptionalism (the idea that the United States is exceptional and has a divine mandate to lead and dominate global politics, economics, culture, and military force). Historically many nations have claimed such exceptionalism. These include China, France, Germany, Hellas, India, imperial Japan, Israel, ancient Rome, the Ottoman Empire, North Korea, Spain, Britain, the United States, the USSR, and Thailand. Exceptionalism often integrates with religion. In the American context, this has manifested itself as close ties between American exceptionalism and American civil religion. But all national exceptionalism is wrong and idolatrous— including American exceptionalism. Exceptionalism is a false god that demands recognition, support, and allegiance. It is time to repent of American exceptionalism and civil religion. Instead we should embrace what it means to truly be the church, made up of all peoples, tribes, languages, ethnicities, and nations. This church’s allegiance is to Jesus Christ, not to any one nation. The church is exceptional because—as a people made up of all peoples and nations—it shows the world what God wants the world to be. Sanctioning violence. Whenever we sanction violence, we contradict God’s peaceable, loving, reconciling, and compassionate kin-dom. Violence includes sexual violence, racial violence, spiritual violence, psychological violence, emotional violence, physical violence, and more. Let’s take American gun deaths as an example. The United States needs to examine its obsession with guns. When it comes to gun death rates, according to the New York Times “the U.S. is in a different world.”5 There were 8,454 gunshot homicides in the United States in 2013. Compare that with 131 in Canada and forty-seven in Australia that same year. Americans love their guns for many reasons, but there is a clear link between this gun culture and gun violence. Failing to address this issue is a form of sanctioning violence. Violence is committed not only at home but also worldwide by the United States.

• From From Judgment to Hope: A Study on the Prophets (2019)

  •Micah: justice and kindness (6:8)Among these terms there are, to be sure, variations in nuance. But in sum, all of these terms point to the same single covenantal mandate of solidarity between powerful people and the vulnerable people upon whom they prey. In self-justifying ideology the privileged regarded the vulnerable poor as if they were fitting material for exploitation and cheap labor. Against such a dominant economic assumption, the prophets urged an alternative practice that was grounded in neighborly solidarity. They spoke with zeal against the way their society was ordered. It was a society in which the powerful and the clever exploited every economic possibility against the vulnerable, so that the weaker members of the economy had no chance for well-being. The exploiters were variously allied with and benefitted from the governance of the elite, the kings, priests, and scribes. Thus Amos collided with the high priest of Bethel. Hosea warns against a hierarchy of power that was not authorized by YHWH: They made kings, but not through me; they set up princes, but without my knowledge. With their silver and gold they made idols for their own destruction. 8:4 And Micah assaults the acquisitiveness of his contemporaries; all of this will come to a sorry end. Most poignant is the critique by Micah of the elites who exploit: Hear this, you rulers of the house of Jacob and chiefs of the house of Israel, who abhor justice and pervert all equity, who build Zion with blood and Jerusalem with wrong! Its rulers give judgment for a bribe, its priests teach for a price, its prophets give oracles for money; yet they lean upon the LORD and say, “Surely the LORD is with us! No harm shall come upon us.” 3:9–11 The future holds no good for them, he asserts: Therefore because of you Zion shall be plowed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height. v. 12 This latter verse is of special importance because it is quoted a century later in defense of Jeremiah, who had critiqued the Jerusalem establishment (Jer. 26:18). The text serves to authorize and legitimate criticism of the Jerusalem establishment that is, in Yahwistic perception, not immune to criticism. THE MESSAGE FOR TODAY