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 H Is for Hawk (2014)

  It was. A ritual burn, a ceremony of strange, protective magic. Bad things had fled from that burning tree. We laugh all the way back to the house, leaving the skeleton upright in the snow. And later that day Mum and I fly back to London. I drive her home, promise to see her soon, then make my way to Cambridge, and Stuart and Mandy’s house. I run to their door. I cannot wait to see my hawk. There she is, perched in their garden, fat and happy in a crowd of pointers with wagging tails. I thank Stuart for looking after her while I was gone. He stands by the patio doors, strangely drawn and tired. ‘No worries,’ he says. ‘I’ve not done much with her, to be honest. I’ve had flu. It’s been terrible. I’ve been in bed all Christmas. Just thrown her food.’ ‘Poor Stu,’ Mandy says, coming towards the table with three cups of coffee and a packet of open biscuits. ‘He’s really been in the wars.’ I look at my friends and my heart crumples. They have spent so many hours helping me, have shown me so much love. And I had taken it all for granted. ‘Thank you. Thank you so much,’ I say. ‘I love you guys. I really do.’ I say it with as much feeling as I can. I am not just thanking them for looking after my hawk. I get up to give Stuart a hug. ‘Don’t catch it,’ he says, backing away. I hug him anyway. On this breezy August day in 1939 White is in Ireland hiding from the war. He knows he ought to enlist, but he’s persuaded himself his flight here is not mere cowardice. He’d be wasted as a soldier, he thinks. He has a more important thing to do – finishing his epic about the Matter of Britain that will solve the problem of why humans fight at all. And that is why he has come here to County Mayo, and rented Sheskin Lodge to write in, a crumbling aristocratic bungalow with a glassed-in winter garden set amid acres of feral rhododendron and pine.

• From H Is for Hawk (2014)

  Sitting there in the grass, listening to distant engines under a misty October sky, I thought of my father standing on the bombsite in my dream. He had stood and waited, as a boy. Had been patient and the planes had come. And I remembered, then, a story he’d told us one Saturday morning over breakfast. It was a good story. In a small way, it made my dad a hero. I felt a flood of gratitude. There’d been weeks of panic, of not knowing what to say in my father’s memorial address, and now I knew this story would be at the heart of it. ‘Thank you, Dad,’ I breathed. In White’s little grey notebook with the snake on its cover there are nightmares of aeroplanes too. They loom ‘silver-gold through the blue haze’ towards him; he dives underwater, looks for cellars to hide in, but they can always find him, always know where he is. They drop high explosives and poison gas, step-dive down to render him dead. They were the dream-terrors of a boy who grew up at the mercy of violent authority: his father, his schoolmasters, the prefects, and now the dictators dragging the world to war. In England Have My Bones White explained that he had learned to fly because he was scared of aeroplanes. Perhaps his fear was not only of falling; perhaps his lessons were an attempt to conquer his fear of persecution by assuming for his own the airman’s eye. And just as he’d fought with his fear of the aeroplane, so he had tussled with Gos. For Gos was the dark and immoral child of ancient German forests. He was a murderer. He had all the glamour of the dictator. His laws were those of Hitler and Mussolini; he was the violence and irrationality of fascism made flesh. ‘He was a Hittite,’ White wrote later; ‘a worshipper of Moloch. He immolated victims, sacked cities, put virgins and children to the sword.’ I began to see, now, how you could read The Goshawk with a different eye: as something like a war. Siegfried Sassoon had seen it, recognised the battle that raged in its pages. When it was published White sent him a copy but he confessed that he could not read it. He had started to, but flunked it. ‘I now flinch from anything frightful,’ he explained, ‘and what I read was agonising.’

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

  It has special value for the theologian and minister of the gospel, as the key to the present condition of Christendom and the guide to successful labor in her cause. The present is the fruit of the past, and the germ of the future. No work can stand unless it grow out of the real wants of the age and strike firm root in the soil of history. No one who tramples on the rights of a past generation can claim the regard of its posterity. Church history is no mere curiosity shop. Its facts are not dry bones, but embody living realities, the general principles and laws for our own guidance and action. Who studies church history studies Christianity itself in all its phases, and human nature under the influence of Christianity as it now is, and will be to the end of time. Finally, the history of the church has practical value for every Christian, as a storehouse of warning and encouragement, of consolation and counsel. It is the philosophy of facts, Christianity in living examples. If history in general be, as Cicero describes it, "testis temporum, lux veritatis, et magistra vitae," or, as Diodorus calls it, "the handmaid of providence, the priestess of truth, and the mother of wisdom," the history of the kingdom of heaven is all these in the highest degree. Next to the holy scriptures, which are themselves a history and depository of divine revelation, there is no stronger proof of the continual presence of Christ with his people, no more thorough vindication of Christianity, no richer source of spiritual wisdom and experience, no deeper incentive to virtue and piety, than the history of Christ’s kingdom. Every age has a message from God to man, which it is of the greatest importance for man to understand. The Epistle to the Hebrews describes, in stirring eloquence, the cloud of witnesses from the old dispensation for the encouragement of the Christians. Why should not the greater cloud of apostles, evangelists, martyrs, confessors, fathers, reformers, and saints of every age and tongue, since the coming of Christ, be held up for the same purpose? They were the heroes of Christian faith and love, the living epistles of Christ, the salt of the earth, the benefactors and glory of our race; and it is impossible rightly to study their thoughts and deeds, their lives and deaths, without being elevated, edified, comforted, and encouraged to follow their holy example, that we at last, by the grace of God, be received into their fellowship, to spend with them a blessed eternity in the praise and enjoyment of the same God and Saviour. § 6. Duty of the Historian.

• From H Is for Hawk (2014)

  Sitting there in the grass, listening to distant engines under a misty October sky, I thought of my father standing on the bombsite in my dream. He had stood and waited, as a boy. Had been patient and the planes had come. And I remembered, then, a story he’d told us one Saturday morning over breakfast. It was a good story. In a small way, it made my dad a hero. I felt a flood of gratitude. There’d been weeks of panic, of not knowing what to say in my father’s memorial address, and now I knew this story would be at the heart of it. ‘Thank you, Dad,’ I breathed. In White’s little grey notebook with the snake on its cover there are nightmares of aeroplanes too. They loom ‘silver-gold through the blue haze’ towards him; he dives underwater, looks for cellars to hide in, but they can always find him, always know where he is. They drop high explosives and poison gas, step-dive down to render him dead. They were the dream-terrors of a boy who grew up at the mercy of violent authority: his father, his schoolmasters, the prefects, and now the dictators dragging the world to war. In England Have My Bones White explained that he had learned to fly because he was scared of aeroplanes. Perhaps his fear was not only of falling; perhaps his lessons were an attempt to conquer his fear of persecution by assuming for his own the airman’s eye. And just as he’d fought with his fear of the aeroplane, so he had tussled with Gos. For Gos was the dark and immoral child of ancient German forests. He was a murderer. He had all the glamour of the dictator. His laws were those of Hitler and Mussolini; he was the violence and irrationality of fascism made flesh. ‘He was a Hittite,’ White wrote later; ‘a worshipper of Moloch. He immolated victims, sacked cities, put virgins and children to the sword.’ I began to see, now, how you could read The Goshawk with a different eye: as something like a war. Siegfried Sassoon had seen it, recognised the battle that raged in its pages. When it was published White sent him a copy but he confessed that he could not read it. He had started to, but flunked it. ‘I now flinch from anything frightful,’ he explained, ‘and what I read was agonising.’

• From Educated (2018)

  the phone with him and Stefanie, who became a sister to me. They were available whenever I needed to talk, and back then I needed to talk quite a lot. Tyler paid a price for that letter, though the price is hard to define. He was not disowned, or at least his disownment was not permanent. Eventually he worked out a truce with my father, but their relationship may never be the same. I’ve apologized to Tyler more times than I can count for what I’ve cost him, but the words are awkwardly placed and I stumble over them. What is the proper arrangement of words? How do you craft an apology for weakening someone’s ties to his father, to his family? Perhaps there aren’t words for that. How do you thank a brother who refused to let you go, who seized your hand and wrenched you upward, just as you had decided to stop kicking and sink? There aren’t words for that, either. — WINTER WAS LONG THAT YEAR, the dreariness punctuated only by my weekly counseling sessions and the odd sense of loss, almost bereavement, I felt whenever I finished one TV series and had to find another. Then it was spring, then summer, and finally as summer turned to fall, I found I could read with focus. I could hold thoughts in my head besides anger and self-accusation. I returned to the chapter I had written nearly two years before at Harvard. Again I read Hume, Rousseau, Smith, Godwin, Wollstonecraft and Mill. Again I thought about the family. There was a puzzle in it, something unresolved. What is a person to do, I asked, when their obligations to their family conflict with other obligations—to friends, to society, to themselves? I began the research. I narrowed the question, made it academic, specific. In the end, I chose four intellectual movements from the nineteenth century and examined how they had struggled with the question of family obligation. One of the movements I chose was nineteenth-century Mormonism. I worked for a solid year, and at the end of it I had a draft of my thesis: “The Family, Morality, and Social Science in Anglo-American Cooperative Thought, 1813–1890.” The chapter on Mormonism was my favorite. As a child in Sunday

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

  lun Jos LGN ae G& Apo, A Evvabo6, OL 30000 ; site unknown ; acc. to Conder=Talm, Caphar 337 חנף Hanania (Nbr&“8 7***( on the border of Upper and Lower Galilee, mod. Kefr’ Anan, Survey WPi. 203.207 n.f. favour, supplication for‏ התחנה .ד ך favour ;—’nJos11°°+ 4t.; estr. NINA 1 K 8%:‏ 2Ch 6 etc. + vou‏ תִּחִנּתִיהֶם t.;‏ 5 +"637% תִּחְנָּתִי sf. 1 Lee, ee by ‘Israel Jos 1 PD);‏ Ezrg®. 2. supplication for favour,‏ מאת יהוה nban‏ ד 2.Ch'33" qh‏ 87-75 1 ד from, God)‏ 1K 88=2Ch6™, 6" תפלה (ו)תחנה ;מ‎ 1 K © 8845.49.54 — 9 Ch 6785.59 1 K 93; אנת'אשר התפלל‎ g (= החנון‎ 2 Ch 6%); ת' לפנ‎ SBM Let the sup- plication fall before, Yahweh Je 36’, the king Je37™, Jeremiah Je 42°; ת' לפני‎ ban present supplication before, Yahweh Je 42° Dn 9”, the king Je 38”. Trane nn n.pr.m. one in the line of Judah Teh 4 |), 1 [תחנון]‎ n.[m.]|only pl.abstr. supplica- tion for favour; abs. תחנונים‎ Pr 18%+44t.; estr. תחנוני‎ Je 37 260 67% sf.rs. INA y287 etc.,+-gt. sf; also תחנונותי‎ y 86°;—1. made to men: (a poor man to the rich) Pr 18”; by ת'‎ supplica- tion unto (crocodile to man) J b 40”; elsewhere 2. to God: || תפלה‎ W143! Dng*"; ת' אשר התפלל‎ 2 Ch 6* תחנה==)‎ 1 K 8"); ת'‎ dip סט‎ of sup- plication 287° 31% 86° 130° 140% also 116” (for קולי‎ is old case- -ending, and cstr. as & 9 Che Bae al.); ||'22 Je 31°; “N ‘32 Je 33 MYL רוח‎ Zee אנְחֶנוּ מַפילִים תי לפנִיך‎ Dn 9* we are presenting our ‘stipplications befor e thee ; ְּתְחָלַת ת'‎ Dn 9” at the beginning of thy sup- plication. 7 Les [חנן‎ be loathsome (cf. Ary 5 3 foetorem emisit (puteus); Syr. [4-49 rancid); —only בְמָנִי‎ 1930 nan) Jb 19” and I am loath- some to the sons of my womb (|| ,(זור.זז .צ זָרָה‎ so RVm Ew De Dial. (On the tone v. De. ) => ךז‎ n.pr.loc. Is 30% in ו‎ Egypt, on island in Nile, = Egypt. Hnnstn [*Hnéns?], a 7 ; Herodot. #7 “Avvows, afterward Heracleopolis magna, now Ahnds; v. Steindorff 8" ™, vb. be polluted, profane (Ar.‏ [חנף] ך+ 1 ineline, decline, hence 22> inclining to a right state, but in Heb. of inclining away from right, irreligion, profaneness, cf. 22> havea Ris. i.e,distortion of foot; Syr.in deriv. 2 may : חנף be profane, etc.; NH Hiph., Aram. Aph. act falsely toward, flatter, הנופה‎ hypocrisy; As. hanpu, ruthlessness; handpu, exercise ruthless- ness toward, Tel Amarna Zim74™-'**)-?°)__Qal Pf. 3 fs. 137 15 24°; 3 pl. 3520 ue 23"; Impf. 3 fs. FN Je 3'; תתנף‎ Mi 4"; nA) Je 3°

• From The Four Vision Quests of Jesus (2015)

  One by one, my parents, my wife, and I called them forward to receive a gift. My parents had made the long drive from Oklahoma to attend the service. They brought a carload of assorted gifts (blankets, baskets, beadwork) with them to hand out to everyone who was part of my honoring day. Our gifts were only tokens, but they were crucial expressions of kinship. As part of my ordination, I performed the give-away. In Native tradition, when a person is called to a place of honor, they do not receive gifts. They give gifts.8 This expectation is the reverse of what is common in European-based cultures. To receive gifts would be a focus on the individual, on the “I” instead of the “we.” Native people give back to the community on their honoring day to keep the focus on kinship, on the eternal “we” of community. When I was ordained in the spirit of the Native Covenant, I understood the sacrificial nature of my calling. I made a public witness to that commitment by giving away for the sake of others. While this might be seen as only a gesture on my part, the theological implications for how Native Americans understand the Jesus message are profound. In European-based interpretations of Christianity, economic justice may be a subject of theory rather than practice. Certainly Latin and Central American liberation theologies saw economic justice in real terms, but in North America the interpretation can be far more muted. However, for Native American theology it is an issue for literal interpretation. Kinship and give-away combine to create a forceful theology of economic justice. In understanding the Native viewpoint, it is important to remember that Jesus talked about money as much as about love. As the Native Messiah, Jesus spoke directly about the need to keep the give-away central to community life. His messages were not theoretical, but entirely pragmatic. He warned those who withheld what they had from the give-away that they would not find eternal life. He blessed those who gave what they had, even if it was very little. He connected discipleship to stewardship. He told his followers that they were to be servants of all. From the Native viewpoint, Jesus was a strong advocate for keeping the bonds of kinship real through the actual distribution of wealth. To recognize how powerful that concept is in Native theology, imagine the CEOs of American corporations celebrating their rise to the top of the corporate ladder by giving away their wealth to the workers in the company. Native American Christian theology is unambiguous in its call to economic justice. Ideas like fair housing, adequate health care, and the rights of all working people are not sentimental hopes in the Native Covenant. They are clear responsibilities. They represent kinship. Community is not possible without kinship, and therefore, without economic justice. As the Native Messiah, Jesus expected his followers to live out the give-away in real terms.

• From Fields of Blood: Religion and the History of Violence (2014)

  Holy Terror 13. Global Jihad Afterword Acknowledgments Notes Bibliography Index A Note about the Author Other Books by This Author Part One BEGINNINGS Part Two KEEPING THE PEACE Part Three MODERNITY Acknowledgments This book is dedicated to Jane Garrett, my friend as well as my editor at Knopf for twenty years. From the very beginning, your encouragement and enthusiasm gave me the strength to persevere with the daily jihad of writing; it was a privilege and a joy to work with you. I am also blessed with my editors George Andreou and Jorg Hensgen, whose stringent, meticulous work on the manuscript helped me to push the book into another dimension, for which I am sincerely grateful. My thanks also to all the people who have worked on the book with such skill and expertise—at The Bodley Head: Stuart Williams (editor), Beth Humphries (copy editor), Joe Pickering (publicist), James Jones (jacket designer), Mary Chamberlain (proofreader), and Katherine Ailes (assistant editor); at Knopf: Roméo Enriquez (production manager), Ellen Feldman (production editor), Kim Thornton (publicist), Oliver Munday (jacket designer), Cassandra Pappas (text designer), Janet Biehl (copy editor), and Terezia Cicelova (editorial assistant); and at Knopf Canada: Louise Dennys (editor) and Sheila Kaye (publicist). Many of you I have never met, but be assured I appreciate all you do for me. As always, I must thank my agents Felicity Bryan, Peter Ginsberg, and Andrew Nurnberg for their tireless support, loyalty, and, above all, their continued faith in me; this time, I really could not have managed without you. Thanks too to Michele Topham, Jackie Head, and Carole Robinson in Felicity Bryan’s office for helping me so cheerfully through the day-to-day crises of a writer’s life, from bookkeeping to computer meltdowns. And my sincere gratitude to Nancy Roberts, my assistant, for dealing so patiently with my correspondence and for her adamantine firmness in ensuring that I have time and space to write. A big thank-you to Sally Cockburn, whose paintings helped me to understand what my book was, in part, about. And, finally, thanks to Eve, Gary, Stacey, and Amy Mott, and Michelle Stevenson at My Ideal Dog, for looking after Poppy so devotedly during her last years and enabling me to do my work. This book is also in loving memory of Gary, who always saw to the heart of things and would, I think, have approved its contents. aaknopf.com What’s next on your reading list? Discover your next great read! Get personalized book picks and up-to-date news about this author. Sign up now. _140631327_ A NOTE ABOUT THE AUTHOR K AREN A RMSTRONG is the author of numerous books on religion, including The Case for God, A History of God, The Battle for God, Holy War, Islam, Buddha, and The Great Transformation, as well as a memoir, The Spiral Staircase. Her work has been translated into forty-five languages.

• 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.