Gratitude

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 History of the Christian Church: The Complete Set of Eight Volumes (1858)

  The communion is frequently despatched at a side altar at an early hour in the morning. § 97. The Celebration o f the Eucharist. Comp. the Liturgical Literature cited in the next section, especially the works of Daniel, Neale, and Freeman. The celebration of the eucharistic sacrifice and of the communion was the centre and summit of the public worship of the Lord’s day, and all other parts of worship served as preparation and accompaniment. The old liturgies are essentially, and almost exclusively, eucharistic prayers and exercises; they contain nothing besides, except some baptismal formulas and prayers for the catechumens. The word liturgy (leitourgiva), which properly embraces all parts of the worship of God, denotes in the narrower sense a celebration of the eucharist or the mass. Here lies a cardinal difference between the Catholic and Evangelical cultus: in the former the sacrifice of the mass, in the latter the sermon, is the centre. With all variations in particulars, especially in the introductory portions, the old Catholic liturgies agree in the essential points, particularly in the prayers which immediately precede and follow the consecration of the elements. They all (excepting some Syriac copies of certain Nestorian and Monophysite formularies) repeat the solemn Words of Institution from the Gospels,1052 understanding them not merely in a declaratory but in an operative sense; they all contain the acts of Consecration, Intercession, and Communion; all (except the Roman) invoke the Holy Ghost upon the elements to sanctify them, and make them actual vehicles of the body and blood of Christ; all conceive the Eucharist primarily as a sacrifice, and then, on the basis of the sacrifice, as a communion. The eucharistic action in the narrower sense is called the Anaphora, or the canon missae, and begins after the close of the service of the catechumens (which consisted principally of reading and preaching, and extended to the Offertory, i.e., the preparation of the bread and wine, and the placing of it on the altar). It is introduced with the [Anw ta;" kardiva", or Sursum corda, of the priest: the exhortation to the faithful to lift up their hearts in devotion, and take part in the prayers; to which the congregation answers: Habemus ad Dominum, "We lift them up unto the Lord." Then follows the exhortation: "Let us give thanks to the Lord," with the response: "It is meet and right."1053 The first principal act of the Anaphora is the great prayer of thanksgiving, the eujlogiva or eujcaristiva, after the example of the Saviour in the institution of the Supper. In this prayer the priest thanks God for all the gifts of creation and of redemption, and the choir generally concludes the thanksgiving with the so-called Trisagion or Seraphic Hymn (Is. vi. 3), and the triumphal Hosanna (Matt. xx. 9): "Holy, Holy, Holy Lord of Sabaoth; heaven and earth are full of Thy glory.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  1. The Jews, since the Babylonish captivity, had been scattered over all the world. They were as ubiquitous in the Roman empire in the first century as they are now throughout, Christendom. According to Josephus and Strabo, there was no country where they did not make up a part of the population.85 Among the witnesses of the miracle of Pentecost were "Jews from every nation under heaven ... Parthians and Medes and Elamites, and the dwellers of Mesopotamia, in Judaea and Cappadocia, in Pontus and Asia, in Phrygia and Pamphylia, in Egypt and the parts of Libya about Cyrene, and sojourners from Rome, both Jews and proselytes, Cretans and Arabians."86 In spite of the antipathy of the Gentiles, they had, by talent and industry, risen to wealth, influence, and every privilege, and had built their synagogues in all the commercial cities of the Roman empire. Pompey brought a considerable number of Jewish captives from Jerusalem to the capital (b.c. 63), and settled them on the right bank of the Tiber (Trastevere). By establishing this community he furnished, without knowing it, the chief material for the Roman church. Julius Caesar was the great protector of the Jews; and they showed their gratitude by collecting for many nights to lament his death on the forum where his murdered body was burnt on a funeral pile.87 He granted them the liberty of public worship, and thus gave them a legal status as a religious society. Augustus confirmed these privileges. Under his reign they were numbered already by thousands in the city. A reaction followed; Tiberius and Claudius expelled them from Rome; but they soon returned, and succeeded in securing the free exercise of their rites and customs. The frequent satirical allusions to them prove their influence as well as the aversion and contempt in which they were held by the Romans. Their petitions reached the ear of Nero through his wife Poppaea, who seems to have inclined to their faith; and Josephus, their most distinguished scholar, enjoyed the favor of three emperors—Vespasian, Titus, and Domitian. In the language of Seneca (as quoted by Augustin) "the conquered Jews gave laws to their Roman conquerors." By this dispersion of the Jews the seeds of the knowledge of the true God and the Messianic hope were sown in the field of the idolatrous world. The Old Testament Scriptures were translated into Greek two centuries before Christ, and were read and expounded in the public worship of God, which was open to all. Every synagogue was a mission-station of monotheism, and furnished the apostles an admirable place and a natural introduction for their preaching of Jesus Christ as the fulfiller of the law and the prophets.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  After a few days’ rest they proceeded to Basel, their proper destination. There Farel had found a hospitable home in 1524, and Cop and Courault ten years later. Calvin wished a quiet place for study where he could promote the cause of the Gospel by his pen. He lodged with his friend in the house of Catharina Klein (Petita), who thirty years afterwards was the hostess of another famous refugee, the philosopher, Petrus Ramus, and spoke to him with enthusiasm of the young Calvin, "the light of France."448 He was kindly welcomed by Simon Grynaeus and Wolfgang Capito, the heads of the university. He prosecuted with Grynaeus his study of the Hebrew. He dedicated to him in gratitude his commentary on the Epistle to the Romans (1539). He became acquainted also with Bullinger of Zürich, who attended the conference of Reformed Swiss divines for the preparation of the first Helvetic Confession (1536).449 According to a Roman Catholic report, Calvin, in company with Bucer, had a personal interview with Erasmus, to whom three years before he had sent a copy of his commentary on Seneca with a high compliment to his scholarship. The veteran scholar is reported to have said to Bucer on that occasion that "a great pestilence was arising in the Church against the Church."450 But Erasmus was too polite, thus to insult a stranger. Moreover, he was then living at Freiburg in Germany and had broken off all intercourse with Protestants. When he returned to Basel in July, 1536, on his way to the Netherlands, he took sick and died; and at that time Calvin was in Italy. The report therefore is an idle fiction.451 Calvin avoided publicity and lived in scholarly seclusion. He spent in Basel a year and a few months, from January, 1535, till about March, 1536. § 79. Calvin’s Institutes of the Christian Religion. 1. The full title of the first edition is "Christia | nae Religionis Insti | tutio totam fere pietatis summam et quic | quid est in doctrina salutis cognitu ne- | cessarium, complectens: omnibus pie | tatis studiosis lectu dignissi | mum opus, ac re- | cens edi- | tum. | Praefatio| ad Chri | stianissimum Regem Francae, qua | hic ei liber pro confessione fidei | offertur. | Joanne Calvino | Nouiodunensi authore. | Basileae, | M. D. XXXVI." The dedicatory Preface is dated ’X. Calendas Septembres’ (i.e. August 23), without the year; but at the close of the book the month of March, 1536, is given as the date of publication. The first two French editions (1541 and 1545) supplement the date of the Preface correctly: "De Basle le vingt-troysiesme d’Aoust mil cinq cent trente cinq." The manuscript, then, was completed in August, 1535, but it took nearly a year to print it.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  "Adieu, O man of most eminent accomplishments, and ever to be remembered by me and honored in the Lord! May the Lord long preserve you in safety to the glory of his name and the edification of the Church. I wonder what can be the reason why you keep your Daniel a sealed book at home.559 Neither can I suffer myself quietly, without remonstrance, to be deprived of the benefit of its perusal. I beg you to salute Dr. Martin reverently in my name. We have here with us at present Bernardino of Siena, an eminent and excellent man, who has occasioned no little stir in Italy by his secession. He has requested me that I would greet you in his name. Once more adieu, along with your family, whom may the Lord continually preserve." On the 11th of May following, Melanchthon thanked Calvin for the dedication, saying: 560 I am much affected by your kindness, and I thank you that you have been pleased to give evidence of your love for me to all the world, by placing my name at the beginning of your remarkable book, where all the world will see it." He gives due praise to the force and eloquence with which he refuted Pighius, and, confessing his own inferiority as a writer, encourages him to continue to exercise his splendid talents for the edification and encouragement of the Church. Yet, while inferior as a logician and polemic, he, after all, had a deeper insight into the mystery of predestination and free will, although unable to solve it. He gently hints to his friend that he looked too much to one side of the problem of divine sovereignty and human liberty, and says in substance: — "As regards the question treated in your book, the question of predestination, I had in Tübingen a learned friend, Franciscus Stadianus, who used to say, I hold both to be true that all things happen according to divine foreordination, and yet according to their own laws, although he could not harmonize the two. I maintain the proposition that God is not the author of sin, and therefore cannot will it. David was by his own will carried into transgression.561 He might have retained the Holy Spirit. In this conflict there is some margin for free will .... Let us accuse our own will if we fall, and not find the cause in God. He will help and aid those who fight in earnest. Movnon qevlhson, says Basilius, kai; qeo;" proapanta'. God promises and gives help to those who are willing to receive it. So says the Word of God, and in this let us abide. I am far from prescribing to you, the most learned and experienced man in all things that belong to piety. I know that in general you agree with my view. I only suggest that this mode of expression is better adapted for practical use."562

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  xi PREFACE under whose direction they have worked; and not least to J. C. Pembrey, M. A., chief Oriental proof-reader, whose sharp eye little escapes, and whose personal enthusiasm is always concentrated upon the book in hand, The merits of the work—if it have them—are dependent to a large degree on the hearty co-operation of all these, whose service we gratefully acknowledge. In thus sending out into the world a book to which have gone many years of life and much persistent effort, our most earnest wish is that it shall be of real use to students, as a key with which they may unlock for themselves the rich treasure-house ef the Old Testament. THE EDITORS. March, 1906. A =Alexandrine MS. of Septua- gint. ABA = ו‎ 6. Berliner Akademie 60, Wissen- schaften. abs. =absolute. abstr. =abstract. Abulf = A bulfeda. Ac =Academy (London). acc. = accusative (direct obj. etc.). ace, cogn. =acc. of cognate meaning with verb. ace, pers. =acc. of person. ace, 61 = 400. of thing. ace. to=according to. act. =active. adj. =adjective. adv. =adverb. AE =Aben Ezra. AGG =Abhandlungen d. Gottinger .Gesellsch. d. Wissen- schaften. AGI =Assyrian & English Glos- sary, Johns Hopkins Uni- versity. AJPh=American Journal of Philo- logy. AJSL=American Journal of Se- mitic Languages. Ak, =Akkadian. al. =et aliter, and 7 : also et alii, and others. Albr =. Albrecht. alttest(am).=alttestamentliche(r,s), alw. =always. Am =Amos. Am.J.Sem.Lang.=AJSL, q.v. AmRV=American RV. Andr =Andreas. Andr™ = .70., in Marti’s Aram.Grammatik. Aq =Aquila. AR =Andover Review. Ar, =Arabic. Aram.= Aramaic, Aramaism. Arch. = Archaeology. ARSK=A. R.S. Kennedy. As. =Assyrian. Asrb. = Assurbanipal. Asrn, = Assurnasirpal. A.T. =Altes Testament. Ath. = Athenaeum (London), Ay. =Avesta, Avestan. = Authorized Version. AW =Abu’! Walid. A&W=Abel & Winckler, Keil- schrifttexte, Glossary. AZ =Agyptische Zeitschrift. ABBREVIATIONS B = Vatican MS. of Septuagint. Ba =J. Barth. BaFtkl.d.Jes.— 7, Erklarung des Jesaias; Ba®s = Jd.,Etymologische Studien; BaN®= 70., No- minalbildung. Ba =K. C. Bahr. Bab. = Babylonian, Bacher=W.Bacher. BacherTerminol. =Id., Alteste Terminolo- gie der jiidischen Schrift- auslegung. Bachm=J. Bachmann. Bid =K. Bideker. Biad¥s-= Ba- deker’s Egypt ; Bad?!-— Badeker’s Palestine. Bae =F. Baethgen. 128099. or BaeSe™. Rel. — Beitrige zur Semitischen Religionsge- schichte. Baen =B. Baentsch. Bahr =K. C. Bahr. BahrSymb.— Bahr, Symbolik des Mosai- schen Cultus. BAL =C. Bezold, Babylonisch-As- syrische Literatur. B.Aram.= Biblical Aramaic, BarHeb(r) = Bar Hebraeus. BAS =Beitrage zur Assyriologie u. Semit. Sprachwissen- schaft, edd. Dl. & Hpt. Bau(d) = W. von Baudissin. Bau®e! =Id., Studien zur Se- mitischen Religionsge- schichte; Bau?rest-—= Jd., Geschichte des Alttes- tamentlichen _Priester- thums, Bd. =Biad, q.v. BD =Baer & Delitzsch, Heb. Text. Be =E. Bertheau. beg. =beginning. Behrm=G. Behrmann, Belsh. = Belshazzar. Benn = W. H. Bennett. Benz =. Benzinger. Benzatch.= Id., Hebriiische Archae- ologie. Berggren =J. Berggren, Guide Fran- cais- ‘Arabe Vulgaire. Berliner?-°2*. = A, Berliner, Targum of Onkelos, Berthol = A. Bertholet. BeRy=Bertheau’s Comm., ed, by Ryssel. Bey =A. A. Bevan, Bez =C. Bezold. BH =Biblical Hebrew. Bi =G. Bickell. Bl =F, Bleek. Bla =J.S. Black. Bloch!) =A. Bloch, Phénizisches Glossar.

• From Dreams from My Father: A Story of Race and Inheritance (1995)

  What is a family? Is it just a genetic chain, parents and offspring, people like me? Or is it a social construct, an economic unit, optimal for child rearing and divisions of labor? Or is it something else entirely: a store of shared memories, say? An ambit of love? A reach across the void? I could list various possibilities. But I’d never arrived at a definite answer, aware early on that, given my circumstances, such an effort was bound to fail. Instead, I drew a series of circles around myself, with borders that shifted as time passed and faces changed but that nevertheless offered the illusion of control. An inner circle, where love was constant and claims unquestioned. Then a second circle, a realm of negotiated love, commitments freely chosen. And then a circle for colleagues, acquaintances; the cheerful gray-haired lady who rang up my groceries back in Chicago. Until the circle finally widened to embrace a nation or a race, or a particular moral course, and the commitments were no longer tied to a face or a name but were actually commitments I’d made to myself. In Africa, this astronomy of mine almost immediately collapsed. For family seemed to be everywhere: in stores, at the post office, on streets and in the parks, all of them fussing and fretting over Obama’s long-lost son. If I mentioned in passing that I needed a notebook or shaving cream, I could count on one of my aunts to insist that she take me to some far-off corner of Nairobi to find the best bargains, no matter how long the trip took or how much it might inconvenience her. “Ah, Barry … what is more important than helping my brother’s son?” If a cousin discovered, much to his distress, that Auma had left me to fend for myself, he might walk the two miles to Auma’s apartment on the off chance that I was there and needed company. “Ah, Barry, why didn’t you call on me? Come, I will take you to meet some of my friends.” And in the evenings, well, Auma and I simply surrendered ourselves to the endless invitations that came our way from uncles, nephews, second cousins or cousins once removed, all of whom demanded, at the risk of insult, that we sit down for a meal, no matter what time it happened to be or how many meals we had already eaten. “Ah, Barry … we may not have much in Kenya—but so long as you are here, you will always have something to eat!”

• From Generation Anxiety: A Millennial and Gen Z Guide to Staying Afloat in an Uncertain World (2023)

  Pain and joy, loss and gain—it can be held together. This perspective can ground us when we’re lost in our pain. When our precious pet passes away and it feels traumatic for us, we can also hold that it has been a tremendous gift to know the unconditional love of an animal. When our partner or parent is sick and we worry about what will happen to them, we can hold how special it is that we care so deeply about someone in the first place. Gratitude is not always a given, but when it’s there, let’s sop it up—like a delicious piece of sourdough bread with some olive oil. Engaging in a gratitude practice on a regular basis is restorative to our souls, especially to those of us who have experienced trauma. We know that gratitude helps us physically by lowering our blood pressure and improving our immune function, and it helps us emotionally by warding off depression and anxiety while improving our overall sense of well-being. 65 And because our brains are hardwired to skew negative, we have to fight that much harder for what is going well in our lives. That’s why I like to have my clients practice what I call the “Five Daily Gratitudes,” to help them stay aware of the good, rather than just focus on the negative. The more specific you can get, the better. Don’t just state what may be the obvious for you. When asked what we’re thankful for, we tend to name low-hanging fruit. We say, “I’m thankful for my friends, my family, my health, and my home.” Given that many people don’t have these things, these are indeed things to be thankful for if you have them. But they’re too broad and you know that you’re “supposed” to say them. When we recite these things, we often don’t experience that profound sense of gratitude somatically in the body. One way we can experience a deeper connection to gratitude is to get specific and center in. This was something that I integrated into my work with Colleen. While we spent much of our time processing the trauma she endured, we also took our time to explore what was going well in her life. It wasn’t about putting silver linings on her pain. Her trauma was her trauma—there was no pretty bow to put on top. But I also wanted Colleen to know that her trauma did not have to steal her future as it had robbed her past. Once Colleen began integrating a sense of gratitude, we started to see a dramatic difference in how she lived. Rather than just going through the motions, she began noticing and eventually looking for things that made her smile or laugh each day—whether it was a child giggling next to her at the park or a beautiful piece of clothing she saw when she was window shopping.

• From Generation Anxiety: A Millennial and Gen Z Guide to Staying Afloat in an Uncertain World (2023)

  We may have been and, yes, we may now be Generation Anxiety. But this isn’t a predetermined fate for our future. I see a different path ahead. The world will keep handing us its challenges, but as we face them, let’s choose something different. We may have a tough road ahead, but I take comfort in knowing that we can at least be a GENERATION TOGETHER. ACKNOWLEDGMENTS Writing Generation Anxiety has been a dream come true and I’m still pinching myself that this book is on the shelves. I’m beyond grateful for the people who believed in the vision of this book from the start. That begins with Leigh Eisenman, my incredible agent. You saw what this book could be and your belief in this work grounded me every step of the way. There’s no one else I’d want to go on this adventure with. Let’s have a SusieCakes date soon, yes? My editor, Soyolmaa Lkhagvadorj—you have been the perfect person to partner with. I trust you fully, and your open heart and mind have been exactly what this book needed. I don’t believe too many things in this life are meant to be, but meeting you certainly was. There have been so many folks at Abrams who have been tremendous. Thank you to Danielle Youngsmith for designing such a beautiful cover that perfectly embodies what the book is all about. Jane Elias, I’m so grateful for your copyediting skills. You polished the book to a whole new level of shine while still retaining my voice. I’m in awe of your talent. David Chesanow, I so appreciate your careful eye throughout the editing process. The book would not be the same without you! Glenn Ramirez and Larry Pekarek, thank you so much for heartily endorsing Generation Anxiety and believing in this message just as much as I do. We are lucky to have such incredible mental health advocates like the two of you in publishing. Danielle Kolodkin, Andrew Gibeley, and Kevin Callahan, thank you for your creative and all-encompassing efforts to market this book so that it gets in the right hands. I’m truly grateful for your sincere dedication to this project. I could never have done any of this alone. To the best assistant who has the most cheerful spirit I know—Jen Sandy—thank you for your unwavering light. Kelly Taylor, my publicist, thank you for believing in my message and for always seeing the value in the work that we’re doing. I am so grateful that Rachel DeAlto connected us. My web designer, Sara Shepherd—you are one of the most dedicated (and fun!) women I know. How lucky am I that Upwork brought our paths together? Tiffany Morgan, thank you for always looking out for me with brand partnerships.

• From Generation Anxiety: A Millennial and Gen Z Guide to Staying Afloat in an Uncertain World (2023)

  Thank you to the best agent, Monica, and David Stetter for your friendship and finesse. To my speaker family, Brittany, Rachel, Saul, Jess, Tim, Tom, Sara, Dr. Stacey, Talia, Tianna, Alex, and Dr. Christina, among so many others—I am so grateful to learn from each of you. You’re all truly extraordinary. And now to the people who have my heart. To my Grandma Joan, thank you for teaching me at a young age that “this too shall pass,” and for reminding me of how family is everything. Because of you I have learned to savor the good things in life. The way you poured into my childhood with every bagel and ice cream cone—every Friday—is a gift that I will treasure forever. To my auntie Nette, thank you for being my confidante and endless supporter. You have always had my back and you’re always my first call. To my best friend, Lauren—I’m so glad that our parents took us to those swim lessons when we were babies. You are my soul sister and our relationship is one of the most cherished in my life. I can’t wait for our boys to hopefully become best friends . . . #nopressure. To my nearest and dearest Abbie, Hannah, Kelly, Paige, Ailis, Lacey, Amanda, Rory, Allison, and Sarah, thank you for your beautiful friendships. I love the soulful conversations that I get to have with each of you. You are all so special to me. To my in-laws, Russ and Debbie, thank you for encouraging me every step of the way and believing in me. I’m truly so lucky to get to call you my family. I can’t wait to see the two of you become grandparents! To my parents, words can’t describe how grateful I am to be your daughter. To my dad specifically, thank you for being the funniest person I know and for always teaching me how to soak up the most of each day and have “fun, fun, fun, fun!” Thanks to you, it’s gonna be a great day. To my mom, thank you for being the most mighty prayer warrior that ever was. Your love—for God, for family, for holidays, for tea party sandwiches—is so inspiring. You bring joy to everyone who knows you, but most of all, to me. To my husband, Greg. I could write a whole book about how much I love you and the binding couldn’t hold it all. When I met you on my nineteenth birthday, I knew when I saw your smile that you were someone special. Thirteen years later, I’m so glad that I still get to share my life with you. There’s no one like you and my heart is entirely yours. As I told you on our wedding day, “To know you is to love you . . . and I am no exception.”

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  His experience of justification by faith, his free pardon and acceptance by Christ were to him the strongest stimulus to gratitude and consecration. His great sin of persecution, like Peter’s denial, was overruled for his own good: the remembrance of it kept him humble, guarded him against temptation, and intensified his zeal and devotion. "I am the least of the apostles," he said in unfeigned humility that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am; and his grace which was bestowed upon me was not in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me."376 This confession contains, in epitome, the whole meaning of his life and work. The idea of justification by the free grace of God in Christ through a living faith which makes Christ and his merits our own and leads to consecration and holiness, is the central idea of Paul’s Epistles. His whole theology, doctrinal, ethical, and practical, lies, like a germ, in his conversion; but it was actually developed by a sharp conflict with Judaizing teachers who continued to trust in the law for righteousness and salvation, and thus virtually frustrated the grace of God and made Christ’s death unnecessary and fruitless. Although Paul broke radically with Judaism and opposed the Pharisaical notion of legal righteousness at every step and with all his might, he was far from opposing the Old Testament or the Jewish people. Herein he shows his great wisdom and moderation, and his infinite superiority over Marcion and other ultra- and pseudo-Pauline reformers. He now expounded the Scriptures as a direct preparation for the gospel, the law as a schoolmaster leading to Christ, Abraham as the father of the faithful. And as to his countrymen after the flesh, he loved them more than ever before. Filled with the amazing love of Christ who had pardoned him, "the chief of sinners," he was ready for the greatest possible sacrifice if thereby he might save them. His startling language in the ninth chapter of the Romans is not rhetorical exaggeration, but the genuine expression of that heroic self-denial and devotion which animated Moses, and which culminated in the sacrifice of the eternal Son of God on the cross of Calvary.377 Paul’s conversion was at the same time his call to the apostleship, not indeed to a place among the Twelve (for the vacancy of Judas was filled), but to the independent apostleship of the Gentiles.378 Then followed an uninterrupted activity of more than a quarter of a century, which for interest and for permanent and ever-growing usefulness has no parallel in the annals of history, and affords an unanswerable proof of the sincerity of his conversion and the truth of Christianity.379 Analogous Conversions.

• From Generation Anxiety: A Millennial and Gen Z Guide to Staying Afloat in an Uncertain World (2023)

  When the time came to end my work with Colleen as I was finishing my training, I felt a tremendous sense of gratitude that she and I got to travel alongside each other for a while. Goodbyes with clients are never easy. The more time that I’ve spent with a client, the harder it can feel. Given Colleen’s history with abandonment, I was nervous that she would see this as another experience where she was being left behind. I was so wrong. Colleen was okay—more than okay, in fact. She decided that she wanted to continue on with another therapist. She was ready to keep learning and healing herself, even if that meant building trust all over again with someone new. Even though I was leaving this part of her journey, she was no longer leaving herself. Perhaps some people in your life may have come and gone recently. Maybe you’ve been the one who needed to swim into different waters. Sometimes we’re meant to swim alongside each other for a short time, and other times, it’s for a good long while. However long we’re in each other’s company, I think we can all learn from one another. While I hope I helped Colleen, I know she helped me just as much. She taught me the power of showing up for yourself when no one else will. She lived out how to love yourself and how to bravely be who you are. I can still hear her drum’s beat to this day. She encouraged me to march to the beat of my own drum a little more confidently. Now that you’ve swum alongside Colleen, I hope you start marching to the beat of yours, too. CHAPTER SIX FOR WHEN YOU’RE IN SHARK- INFESTED WATERS Jordan had a great laugh. He had a contagious energy. Just by being around him, you felt your own mood instantly improve. He was one of those people. I would quickly learn that this was both a strength and a defense mechanism for him. Standing over six feet tall, Jordan was a Black, atheist, gay, cisgender man. He had never been to therapy before, and he found his way to my office because he was a “little” stressed-out. I can often tell with folks that they’re in distress before they even start to speak. Like with Nikita or Mikaela, their eyes are filled with pain and their story follows suit. Some clients manage to unabashedly share the highs and lows of their life story in a fifty-minute intake. This wasn’t the case with Jordan. In fact, after a few sessions, I was wondering why he was in my office in the first place. He had no trouble filling me in about his life as an attorney, all the dating he was doing, and how he was settling into life in Los Angeles.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  If redemption were as universal in its operation as sin, the solution would be most satisfactory and most glorious. But redemption is only partially revealed in this world, and the great question remains: What will become of the immense majority of human beings who live and die without God and without hope in this world? Is this terrible fact to be traced to the eternal counsel of God, or to the free agency of man? Here is the point where Augustinianism and Calvinism take issue with Pelagianism, Semi-Pelagianism, Synergism, and Arminianism. The Calvinistic system involves a positive truth: the election to eternal life by free grace, and the negative inference: the reprobation to eternal death by arbitrary justice. The former is the strength, the latter is the weakness of the system. The former is practically accepted by all true believers; the latter always has been, and always will be, repelled by the great majority of Christians. The doctrine of a gracious election is as clearly taught in the New Testament as any other doctrine. Consult such passages as Matt. 25:34; John 6:37, 44, 65; 10:28; 15:16; l7:12; 18:9; Acts 13:48; Rom. 8:28–39; Gal. 1:4; Eph. 1:4–11; 2:8–10; 1 Thess. 1:4; 2 Thess. 2:13, 14; 2 Tim. 1:9; 1 Pet. 1:2. The doctrine is confirmed by experience. Christians trace all their temporal and spiritual blessings, their life, health, and strength, their regeneration and conversion, every good thought and deed to the undeserved mercy of God, and hope to be saved solely by the merits of Christ, "by grace through faith," not by works of their own. The more they advance in spiritual life, the more grateful they feel to God, and the less inclined to claim any merit. The greatest saints are also the humblest. Their theology reflects the spirit and attitude of prayer, which rests on the conviction that God is the free giver of every good and perfect gift, and that, without God, we are nothing. Before the throne of grace all Christians may be called Augustinians and Calvinists. It is the great merit of Calvin to have brought out this doctrine of salvation by free grace more forcibly and clearly than any divine since the days of Augustin. It has been the effective theme of the great Calvinistic preachers and writers in Europe and America to this day. Howe, Owen, Baxter, Bunyan, South, Whitefield, Jonathan Edwards, Robert Hall, Chalmers, Spurgeon, were Calvinists in their creed, though belonging to different denominations,—Congregational, Presbyterian, Episcopal, Baptist,—and had no superiors in pulpit power and influence. Spurgeon was the most popular and effective preacher of the nineteenth century, who addressed from week to week five thousand bearers in his Tabernacle, and millions of readers through his printed sermons in many tongues. Nor should we forget that some of the most devout Roman Catholics were Augustinians or Jansenists.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  —abs.’n Gn 24%5-+ 88%.; 120 Gn 397 + 12 t.5 estr.10N 1S 204+ 8t.; sf.7IDD ץ‎ 598+ r20t. sfs.; pl. DION Gn32"; estr. ‘On Is55°+ 5% (Baer 79 Ges '® ההא‎ “On Ne13%+10t. | sfs.;(notin HorP). I. of man: 1. kindness of men towards men, in doing favours and bene- fits 15 20° 25 16" 7 141* Prig”™ 20°; ח" יהוה‎ 1S 20"the kindness of ’*(such as he shews, 11108 | MV; that sworn to by oath to Yahweh Mich Dathe; shewn out of reverence to Yahweh Th Ke), cf. אלהים‎ ’n 2S 9%; ‘ANIA Pr 31% instruction in kindness, kindly instruction” ‘Tey TD ney do or shew kindness (in dealing) with me Gn 20% 40%(E), ז‎ ₪ 20% 2 8 10? (BY in || ד‎ Ch 192); 6. OY Gn21*(E), 24°* Jos” 21535 Jy p24 (J), 85 1S nr 282° 38 9, *לסז‎ =1.Ch 0% 1 Ch19” 3 hee by 1S 20°; c. 21K 27; לפני‎ ‘n Nv obtain 0 before Est2°"; בת היטיב ח'‎ —. kindness (espe- | cially as exténded to the lowly, needy and miserable), mercy Pr 20% Jb 6"; DM איש‎ mer= ceful man Pr דנז‎ (opp. *NI8) ; 1°32 merciful kings 1 K 20"; עשה ח"‎ y 109"; in this sense usu. with other attributes (vy. also infr. II. 2);_ || אמת‎ Ho 4! Is16°; ח' ואמת‎ Pr 3* 14” 16° 20% nox ‘n עשה‎ Gn 24* 47% 708 2*)[ ; RV + these under 1); || צרקה‎ Horo”; צדקה וח"‎ Pr- 217; || משפט‎ Mi6’; ח' ומשפט‎ Ho 127; || חונן‎ ץ‎ ae חי "של‎ Ze 7° Dn 1*°.—(On Ho oe vy. 3infr.) 3. (rarely) sae of Isr. to, love to God, piety: VY] ח'‎ Je 2? piety of thy youth (\|love of thine espousals to Yahweh); | poss. also חִסְְּכֶם כָּענןבקר‎ Ho 6* your piety | is like a morning cloud (fleeting), and 707) כִּי‎ nt ולא‎ ‘YD 116 6* for piety I delight in and ‘it tn peace-offering 6 אלהים‎ nyt, cf. 1 S15"); [ —so Wii Now Hi (v*) Che; Ke Hi (v‘) al. ₪02 > 2 (orl); חֶסָד--;‎ WIS men - = 57 / (צדּיק‎ ; | pl. pious acts 2 Ch 32” 35% Ne 3% lovely appearance : הַשָרָה‎ a ae tts love- \ liness as the flower of the field (soThes HiDeChe | Dial.; but 6668 60 1 Pet 1* & gloria B favour | an casa reading הוד‎ Lo or 1733 Ew, see חסר ar; Du 7). II. of God: kindness, lovingkindness in condescending to the needs of his creatures.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  J) n.pr.m., vy. .דל‎ try n.pr.m. one who (with TADS) pro- in the camp of Isr. Nu 11% (JE), ₪‏ ו Maéaéd.‏ vb. throw, cast (Ar. (S35 65‏ ד eruit, emisit, 11. Iv. emisit (all now in special senses); Eth. O28: throw, cast on or in (very oft.; cf. D.AL:); whence Hiph. give thanks, con- Jess (orig. acknowledge’) is commonly derived, perhaps from gestures accompanying the act, v. Thes Lag”, yet connexion uncertain; Aram. Pa.*), Aph. אודי‎ confess, 7 vroka? id.; but Eth. AN TPL: accuse, perh. also fr. gesture; Palm. מודא‎ render thanks, oft. in votive inscrr., see Vog on No. 79; עבד ומודא‎ Vog** = plotas avebnke; DY מודן בל‎ Vog** 1; ידתא‎ 8 Vog***)—Qal Ime. by ידו‎ ae (arrows) at Je 50" (rd. prob., with some Codd. 7%). 1. Impf.°2 וידר‎ La 3° and they cast (stones) on me ; Inf. ידות‎ Ze 2* to cast down (the horns of the nations). Hiph. (connex. with ידה‎ throw, obscure, yet vy. supr.) Pf הודו‎ 1 K 8% + 3 t.; הודינו‎ y 757; Impf. 077" Ne 11™ (on form y. )105%**7( - 771 ש‎ 6% rs. sf. BTS 287 (Ges**); TIS 42°? 435; pl. ידו‎ 993+ 6t.; sf. BTA 458 (Ges* 2 7 49", ete. 8 2 Taine Imw. הודו‎ Ts 12*+ 16t.; הרג‎ W107); Inf. הודות‎ 1 Ch 253411 t.; niin Ezr 3"; הדות‎ 1 Ch 16' + 4 t. (see Baer 4 92°); Pt.TW Pr 28%; pl. מודים‎ 1 Ch 29%;—1. give thanks, laud, praise; a. c. ace. (1)of men, Judah Gn 49° (poetic play on ame); Job (ironical) Jb 40%; ae king + 455; the rich 49”; (2) of *, Gn 29° (J expl. name ;(יהודה‎ 6 (mostly yy and Ch) of ritual worship (vy. Lag וי‎ obj. 4) ny Ts 25} v 44° ae 99° 138° =evdyxa- 392 תורה

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  237) Is 27" Jb 33%; W3N. y 67? 123? Mal 1°; תֶּחן‎ y 59°; sf. 039A Dt 7°; אָחן‎ Ex 33"; Ime. sf. 220 דָ1 +45 ש‎ > Py; 2327 ץ‎ 9% (Baer pts. *2290); 23 Is 337 ץ‎ 123% WBN Ju 21%; חָָנִי‎ Jb ro"; Inf. abs. i} Is30"; estr. ץ חנות‎ 77"; A y 1024; 03327 Is 30%; 2%. 27 Pr 14%; ש חונן‎ 37% + 5 +. by Pr.—favour, shew favour; 1. of man: a. גו[‎ 219 favour us with them (2 acc.; 1.6. by giving them to us), b. in dealing with the poor, needy, and orphans, abs. ער‎ oy rie te nee er oe ag” 25"; 1c. - שי‎ 109" 6. by considering and sparing, c. ace. Dt 7? 28° La 4% 0 2. of God, a. in the bestowal of favours, with acc. Gn 33" (E), 43% (J), Nu 6*(P), 2S 12”; double ace. Gn 33° (E), 9229 FA be gracious unto me (in giving) thy law ~ 119%. b. usually in the bestowal of redemption from enemies, evils, and sins; abs. ץ‎ 77°, elsewhere 0. acc. Ex 2 (JE), Am au 2 K 13° Is 27: ה‎ 33° Mal 1? V4 63 9" 250 262 247 30" aa here Bir 567 Ban 59° 677 8616 סד‎ 0 72975 Jb 33%.— Jb 197 v. 11. jon. Niph. Pf. 2 fs. MIN? Je 22% be pitied (ארר/ גְאַר.61)‎ but G SFB express groan (i.e. HHIN2), which is favoured by context, and adopted by Hi Ew Gf Gie al. Pi. Impf. 3 ms. make gracious, favourable sbip OD Pr 26%. Po'el Jmpf. 3 ms. direct javour to (Ges’**) 3027 PDY NN) 102"; Pt. עניים‎ 72ND) זע‎ ,%. _Hoph. Impf. }™ be shewn favour, consideration 18 26" Pr21*. Hithp. Pf. 2 ms. NWN 1 א‎ "+5 > 75; Lmpf: pon) 2K 13; וַתִּתְִנָּן‎ Est 8°; j20N8 y 30°+ ete. +6t. Impf.; Inf. H20009 Est 48; 3230073 Gn 427—seek or implore favour: 1. of man, with אֶל‎ Gn 427 (E) 2 K 1%; with > Jb x9" Est 498°. 2. of God, with “8 Dt 37 1K 8% = 2 00 67, Jb8* y 30° 142°; with 5 Ho 12° Jbo®; with לפני‎ 1 K 8° 9° 2 Ch 6%

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  Thanks are due to many scholars who have shown an interest in the work, and have contributed to its value by their suggestions. Prominent among these are Professor Hermann L. Strack, D.D., of Berlin; Professor George F. Moore, D.D., of Harvard University; and, for the Biblical Aramaic, Stanley A. Cook, Esq., of Cambridge, who has kindly read the proofs of the Aramaic Appendix, and made various additions and improvements. Dr. Eberhard Nestle, of Maulbronn, Professors Theodor Noldeke, of Strassburg, Henry Preserved Smith, D.D., of Amherst, Mass., Thomas Kelly Cheyne, D.D., of Oxford, Richard J. H. Gottheil, Ph.D., of Columbia University, New York, A. F. Kirkpatrick, D.D., and William Emery Parnes, D.D., of Cambridge, T. W. Davies, of the University Coilege of North Wales, and Max Margolis, of the University of California, as well as Mr. H. W. Sheppard, of Bromley, Kent, and others, have laid the Editors under obligation by sending important comments, or lists of corrections. Any further communications which may advance the cause of Hebrew scholarship, and promote a more thorough comprehension of the Old Testament Scriptures by supplying material for a possible future edition of the Lexicon, will be cordially weleomed. It is impossible to bring this Preface to a close without especial reference to the relations between the Editors and their Publishers, in America and in England. The new Hebrew Lexicon owes its origin to Messrs. Houghton, Mifflin and Company, of Boston, Mass., holders of the copyright of * Robinson’s Gesenius, and long its publishers. The present editors were authorized by them to undertake the work as a revision of that book. The late Mr. Henry O. Houghton, senior member of the firm, gave the project his especial attention, devoting much time to personal conference with the American editors, and making a visit to Oxford for a discussion of the matter with Professor Driver, and with the Delegates of the Clarendon Press, whose co-operation he secured. It is a matter of deep regret that his life was not spared to see the completion of an enterprise in which he took so sympathetic an interest. We desire to record our appreciation of that interest, and of the considerate patience with which he—and the other members of this publishing-house both before and since his death—have met the delays in finishing the work. We are under similar obligations to the Delegates of the, Clarendon Press. Since assuming a share in this enterprise they have shown unfailing regard for it as a serious contribution to Hebrew learning. The Editors have many courtesies to acknowledge from successive Seeretaries of the Clarendon Press, the late Master of Pembroke, Professor Bartholomew Price, D.D., P. Lyttleton Gell, Esq., and C. Cannan, Esq. We desire to express our thanks to the printers, to whose painstaking care in the composition—made complicated and difficult by the great variety of type, including half a dozen founts of foreign characters—in the correcting and in the press-work, the excellent appearance of the page is due; to Horace Hart, M.A.,

• From Tipping the Velvet (1998)

  She had had a key cut for me, so that when I came home late I should not wake them ... It was like rooming with angels. I could keep the hours I liked, wear the costumes I chose, and Mrs Milne said nothing. I could come home in a jacket crusted, at the collar, with a man’s rash spendings - and she would only pluck it from my nervous hands, and wash it at the tap: ‘I never saw a girl so careless with her soup!’ I could wake wretched, plagued with memories, and she would pile my breakfast plate the higher, asking nothing. She was as simple, in her way, as her own simple daughter; she was good to me for Gracie’s sake, because I liked her, and was kind to her. I was patient, for example, over the issue of Grace’s interest in the colourful. You could not have spent three minutes in that house without noticing it; but after three days there I began to sense a kind of system to her mania which, if I had had routines of my own, like an ordinary girl, might have proved rather maddening. When, on my first Wednesday there, I went down to breakfast in a yellow waistcoat, Mrs Milne flinched: ‘Gracie don’t quite like to see yellow in the house,’ she said, ‘on a Wednesday.’ Three days later, however, we had a custard for tea: food on a Saturday, it seemed, must be yellow, or nothing ... Mrs Milne had grown so used to the fads, she had almost ceased to notice them; and in time, as I have said, I grew used to them, too - calling, ‘What colour today, Grace?’ as I dressed in the mornings. ‘May I wear my blue serge suit, or must it be the Oxfords?’ ‘Shall we have gooseberries for supper, or a Battenburg cake?’ I didn’t mind, it came to seem a kind of game; and Gracie’s way was quite as valid a philosophy, I thought, as many others. And her basic passion, for the vivid and the bright, I understood very well. For there were so many lovely colours in the city; and in a sense she tutored me to look at them anew. As I strolled about I would keep a watch for pictures and dresses that I knew that she would like, then bring them home for her. She had a number of huge albums, into which she pasted cuttings and scraps: I would find her magazines and little books, to worry at with her scissors; I would buy her flowers from the flower-girls’ stalls: violets, carnations, lavender statice and blue forget-me-nots.

• From Dreams from My Father: A Story of Race and Inheritance (1995)

  Whatever the label that attaches to this book—autobiography, memoir, family history, or something else—what I’ve tried to do is write an honest account of a particular province of my life. When I’ve strayed, I’ve been able to look to my agent, Jane Dystel, for her faith and tenacity; to my editor, Henry Ferris, for his gentle but firm correctives; to Ruth Fecych and the staff at Times Books, for their enthusiasm and attention in shepherding the manuscript through its various stages; to my friends, especially Robert Fisher, for their generous readings; and to my wonderful wife, Michelle, for her wit, grace, candor, and unerring ability to encourage my best impulses. It is to my family, though—my mother, my grandparents, my siblings, stretched across oceans and continents—that I owe the deepest gratitude and to whom I dedicate this book. Without their constant love and support, without their willingness to let me sing their song and their toleration of the occasional wrong note, I could never have hoped to finish. If nothing else, I hope that the love and respect I feel for them shines through on every page. [image file=image_rsrc2W3.jpg] CHAPTER ONE [image file=image_rsrc2W2.jpg] A FEW MONTHS AFTER MY twenty-first birthday, a stranger called to give me the news. I was living in New York at the time, on Ninety-fourth between Second and First, part of that unnamed, shifting border between East Harlem and the rest of Manhattan. It was an uninviting block, treeless and barren, lined with soot-colored walk-ups that cast heavy shadows for most of the day. The apartment was small, with slanting floors and irregular heat and a buzzer downstairs that didn’t work, so that visitors had to call ahead from a pay phone at the corner gas station, where a black Doberman the size of a wolf paced through the night in vigilant patrol, its jaws clamped around an empty beer bottle. None of this concerned me much, for I didn’t get many visitors. I was impatient in those days, busy with work and unrealized plans, and prone to see other people as unnecessary distractions. It wasn’t that I didn’t appreciate company exactly. I enjoyed exchanging Spanish pleasantries with my mostly Puerto Rican neighbors, and on my way back from classes I’d usually stop to talk to the boys who hung out on the stoop all summer long about the Knicks or the gunshots they’d heard the night before. When the weather was good, my roommate and I might sit out on the fire escape to smoke cigarettes and study the dusk washing blue over the city, or watch white people from the better neighborhoods nearby walk their dogs down our block to let the animals shit on our curbs—“Scoop the poop, you bastards!” my roommate would shout with impressive rage, and we’d laugh at the faces of both master and beast, grim and unapologetic as they hunkered down to do the deed.

• From Get Out of Your Head: Stopping the Cycle of Anxious Thoughts (2020)

  And then, you let others take the initiative with you. I can’t help but notice that every time I post on Instagram about friendship and the value of doing life in community, I get responses such as these: “No one wants to be my friend.” “No one ever reaches out.” “I do my part, but no one ever reciprocates.” “Nobody cares about me.” Listen—giving thoughts such as these space in your mind and heart is giving the enemy a free pass. These things just are not true! The irony here is that many of the people you think don’t care about you are feeling the very same way. They are worried that if they put themselves out there, they will be rejected. They are frustrated that nobody seems to be reciprocating the care they extend. They are wondering if anyone wants to be friends with them. Which is why I’m begging you: Go be the botherer first. Reach out. Take the risk. Say what you’re feeling. Listen well. Be the friend you wish others would be for you. 17 A while back my daughter Kate was out of town with her friend and her friend’s family, and when she called me to check in, I could tell by the sound of her voice that something was bugging her, that something was off. She’d been that way for a few days, so I took a risk and probed. Kate didn’t offer much information but did ask whether it would be okay with Zac and me if she talked with a counselor once she was back. Zac and I are wholehearted believers in the usefulness of counseling, believing that we all need “translators” from time to time to reflect back to us what we’re thinking and how we’re feeling, that we all need to hear the truth about ourselves in a safe environment, that we all need space to sort out our deeper needs, and that we all need help applying God’s Word to the realities of our lives. In short, this was an easy yes. “But before you book an appointment,” I said to Kate, “I want you to know you can always try me.” I told Kate that there was nothing I wouldn’t have grace for and that there was nothing that could impact my love for her. It took a lot of time and used up a lot of tears, but two hours later, when I was still on the phone with my incredible daughter, I felt more grateful for the power of community than I have in a long, long time. I found a greeting card at a café in Colorado Springs one time that featured a sketch of a lovable-looking bear with the words “We were together. I forget the rest.” That’s how I’ll always feel about that monumental phone chat with Kate.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  Tn n.f. dedication, consecration, as a matter of usage only P and late (N H ADA Feast of Dedication; so Aram. 813327])—abs. ‘mn Ne 127; estr. N23 Nu 7+ 6t.; dedication of wall of Jerus. Ne 12%, by sacrifices and processions, with music; of altar in temple 2Ch7°; of ‘the house’ y 30! (title), i.e. the temple (re-dedication by Judas Maccab., 1 Mace. 4°), vy, Ol Bae al. (opp. De), and esp. Che orm, 247° — dedication-offering for altar in taber- nacle Nu 7” (ace. אֶתקְרְבְּנֶם .61 ,( וַקְרִיבו.6‎ 334? mayan n22n2 v4, also v8 (all P; v Di Nu 7). tran n.f. hook fastened in jaw, fish-hook (NH ?0., Aram. 8939)—abs. ח"‎ Jb 40% + 2 +. Tah כְּלמשָלִיבִי באר‎ Is 19 (||), APB nbyn m3n2 Hb 1* (of O1N, who, v“, is comp. to DST ‘37, and 2), of MZNB לית‎ AAA Tb 40%. DIT +. sub j3n. T חנמאל‎ n.pr.m. (perh. = (חנן"אל‎ --1696- miah’s cousin, son of his uncle Je 327% cf. הח" דדי‎ y?; G Avapend. tba] n.[m.] only "פד בּחְנְמַל‎ (on form vy. (%-%7*עכ1‎ as instr. of destroying syco- mores ) || 73); meaning conject.; G UV frost. 71 חנן‎ vb. shew favour, be gracious (N H id., Aram. 720, )=; Ar. o> yearn towards, long for, be merciful, compassionate, favourable, inclined towards; Sab. חן‎ in n.pr. חן מסבררהם‎ DHM fier Denkm.40- Ph. pM in חן‎ favour, and n.pr. as ן חננבעל אלחנן‎ As. in deriv. annu, grace, favour, unninu, téninu nannu, id., Lotz TP Zim *)—Qal Pf. A Gn 33°; sf, חנני‎ Gn 33"; "22M 2 ₪ 12%; "N30 Ex 33"; 220 La 4°; Impf, 20. Am 5"; AY Dt 28"; ּחָן‎ 2 K 13"; sf. JIP Gn 43” 18 30”; Fe) Nu 6*; 336 חן