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496 pages, Paperback
First published August 1, 2004
Sometimes we achieve the impossible sooner than we expect. Knowing that can stiffen our resolve. But relying on quick victories can also tempt us to place too much emphasis on outcomes; it can cause us to become unduly impatient, brittle, with our will easily broken by setbacks. A deeper, more farseeing hope, by contrast, combines realism with resilience, acknowledging suffering and despair without giving in to them. … By letting go of impatient hope we can persist no matter how hard it gets.
Ralph Waldo Emerson once asked what we would do if the stars only came out once every thousand years. No one would sleep that night, of course. The world would create new religions overnight. We would be a static, delirious, made rapturous by the glory of God. Instead, the stars come out every night and we watch television (p. 58).
Autumn is a season of great beauty, but also season of decline: the days grow shorter, the light is suffused, and summers abundance decays toward winter's death. Faced with this inevitable winter, what does nature do in autumn? She scatters the seeds that will bring new growth in the spring – and she scatters them with amazing abandon.
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But as I explore autumn's paradox of dying and seeding, I feel the power of metaphor. In the autumnal events of my own experience, I am easily fixated on surface appearances - on the decline of meaning, the decay of relationships, the death of a vocation. And yet, if I look more deeply, I may see the myriad possibilities being planted to bear fruit in some season yet to come (p. 153).
When the court translators working in the hire of King James chose to translate antistenai as "resist not evil," they were doing something more than rendering Greek into English. They were translating nonviolent resistance into docility. The Greek word means more than simply to "stand against" or "resist." It means to resist violently, to revolt or rebel, to engage in an insurrection. Jesus did not tell his oppressed hearers not to resist evil. His entire ministry is at odds with such a preposterous idea. He is, rather, warning against responding to evil in kind by letting the oppressor set the terms of our opposition. (p.182)
..."If anyone strikes you on the right cheek, turn to him the other also." Why the right cheek? How does one strike another on the right cheek anyway? Try it. A blow by the right fist in that right-handed world would land on the left cheek of the opponent. To strike the right cheek with the fist would require using the left hand, but in that society the left hand was used only for unclean tasks. As the Dead Sea Scrolls specify, even to gesture with the left hand at Qumran carried the penalty of ten days penance. The only way one could strike the right cheek with the right hand would be with the back of the hand.
What we are dealing with here is unmistakably an insult, not a fistfight. The intention is not to injure but to humiliate, to put someone in his or her place. One normally did not strike a peer in this way, and if one did the fine was exorbitant. A back-hand slap was the normal way of admonishing inferiors. Masters back-handed slaves; husbands, wives; parents, children; men, women; Romans, Jews.
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Why then does Jesus counsel these already humiliated people to turn the other cheek? Because this action robs the oppressor of the power to humiliate them. The person who turned the other cheek is saying, in effect, "Try again. Your first blow failed to achieve its intended effect. I deny you the power to humiliate me. I am human being just like you. Your status (gender, race, age, wealth) does not alter that. You cannot demean me (pp. 183-184).”
How are Americans to restore government to its job of promoting the general welfare?… It wasn't enough simply to curb the government's outreach. That would simply leave power in the hands of the great corporations whose existence was inseparable from growth and progress. The answer was to turn government into an active player in the economy at the very least enforcing fair play, and when necessary being the friend, the helper and the agent of the people at large in the contest against entrenched power (p. 260).”
But people simply helping one another couldn't move mountains of disadvantage. [Jane Addams] came to see that "private beneficience" wasn't enough. To bring justice to the poor would take more than soup kitchens and fundraising prayer meetings (p. 262).
What I do know, however, is that as a Mormon woman of the fifth generation of Latter-day Saints, I must question everything, even if it means losing my faith, even if it means becoming a member of a border tribe among my own people. Tolerating blind obedience in the name of patriotism or religion ultimately takes our lives (p. 435).
...we are more like a long-married couple in their divorce attorney's waiting room. They and we can joke together, shout, mock, accuse, interrupt, place a hand on a shoulder or waist, throw invective at each other, and once or twice in shed a tear (p .446).