I recall the passage in the letter to the Hebrews in which we are reminded that Christ has already done everything for us. It speaks of the Christ who "offered for all time a single sacrifice for sins" (Hebrews 10:12). And yet the church teaches, and our experience of faith confirms, that Christ continues to be with us and to pray for us. The paradox may be unraveled, I think, if we remember that when human beings try to "do everything at once and for all and be through with it," we court acedia, self-destruction and death. Such power is reserved for God, who alone can turn what is "already done" into something that is ongoing and ever present. It is a quotidian mystery.

Poverty is a great educator. Having no boundaries and refusing to be ignored, it mostly teaches hopelessness. But not always. Politics is also a great educator. Mostly it teaches, I am afraid, cynicism. But not always. Television is a great educator as well. Mostly it teaches consumerism. But not always. It is the "not always" that keeps the romantic spirit alive in those who write about schooling. The faith is that despite some of the more debilitating teachings of culture itself, something can be done in school that will alter the lenses through which one sees the world; which is to say, that nontrivial schooling can provide a point of view from which what IS can be seen clearly, what WAS as a living present, and what WILL BE as filled with possibility

Every person’s story contains chapters of pain and loss, victory and defeat, love and hate, pride and prejudice, courage and fear, faith and self-distrust, charity and kindness, selfishness and jealously. Every person’s story also contains folios of hopefulness and truthfulness, deceit and despair, action and change, passion and compassion, excitement and boredom, birth and creation, mutation and defect, generation and preservation, delusions and illusions, imagination and fantasy, bafflement and puzzlement. What makes a person’s selfsame story unique is how he or she organizes the pure and impure forces that comprise them, how they respond to internal and external crisis, if they act in a safeguarding and humble manner, or lead a self-seeking and destructive existence.

Given the religious nature of the Middle Eastern culture, how might a Middle Eastern democracy [be] structured? Will there be three or four branches of government? Should a religious branch be added to the executive, legislative and judicial branches to ensure that Islamic beliefs and law are followed? A simple answer might be yes, but that is probably not the best means. Ideally, the legislative, executive and judicial bodies should all take Islamic beliefs into consideration when carrying out their duties. As such, there should be no need for a separate religious branch. However, to codify the major tenets of the Islamic faith, they should be represented in the constitution or similar document. This does not mean a theocracy will be established, rather it means that a democracy will be established built upon Islamic beliefs.

Then said a teacher , speak to us of teaching . And he said :The teacher who walks in the shadow of the temple among his followers gives not of his wisdom but rather of his faith and his lovingness.The astronomer may spaeak to you of his understanding of space , but he cannot give you his understanding.The musician may sing to you of the rythem which is in all space , but he cannot give you the ear which arrests the rythem nor the voice that echoes it .And he who is versed in the science of numbers can tell of the regions of weight and measure , but he cannot conduct you thither .For the vision of one man lends not its wings to another man .

There is much: recognition of the fact that human beings live indeterminate and incomplete lives; recognition of the power exerted over and upon us by our own habits and memories; recognition of the ways in which the world presses in on all of us, for it is an intractable place where many things go awry and go astray, where one may all-too-easily lose one’s very self. The epistemological argument is framed by faith, but it stands on its own as an account of willing, nilling, memory, language, signs, affections, delight, the power and the limits of minds and bodies. To the extent that a prideful philosophy refuses to accept these, Augustine would argue, to that extent philosophy hates the human condition itself.

I beseech you, my brothers, remain faithful to the earth, and do not believe those who speak to you of otherworldly hopes! Poison-mixers are they, whether they know it or not. Despisers of life are they, decaying and poisoned themselves, of whom the earth is weary: so let them go. Once the sin against God was the greatest sin; but God died, and these sinners died with him. To sin against the earth is now the most dreadful thing, and to esteem the entrails of the unknowable higher than the meaning of the earth... What is the greatest experience you can have? It is the hour of the great contempt. The hour when your happiness, too, arouses your disgust, and even your reason and your virtue.

Lack of self-confidence is, more often than not, simple laziness. We feel confused and uncertain because we do not know. But instead of making the effort to investigate, we procrastinate and worry. We tell ourselves we can't instead of learning how we can. If we used the mental energy we expend in worry and fear to get out and find out about what we do not know, we would see our self-confidence grow. Lack of self-confidence is not overcome by faith, but by action. It is a lack, not of certainty, but of effort. Too often we are certain that we can't before we give ourselves a fair chance.

For me happiness came from prayer to a kindly God faith in a kindly God love for my fellow man and doing the very best I could every day of my life. I had looked for happiness in fast living but it was not there. I tried to find it in money but it was not there either. But when I placed myself in tune with what I believe to be fundamental truths of life when I began to develop my limited ability to rid my mind of all kinds of tangled thoughts and fill it with zeal and courage and love when I gave myself a chance by treating myself decently and sensibly I began to feel the stimulating warm glow of happiness.

Patience is not passive resignation, nor is it failing to act because of our fears. Patience means active waiting and enduring. It means staying with something and doing all that we can - working, hoping, and exercising faith; bearing hardship with fortitude, even when the desires of our hearts are delayed. patience is not simply enduring; it is enduring well!Impatience, on the other hand, is a symptom of selfishness. It is a trait of the self-absorbed. It arises from the all too-prevalent condition called "center of the universe" syndrome, which leads people to believe that the world revolves around them and that all others are just supporting cast in the grand theater of mortality in which only they have the starring role.