~Clergymen.~--The life of a conscientious clergyman is not easy. I have always considered a clergyman as the father of a larger family than he is able to maintain. I would rather have Chancery suits upon my hands than the cure of souls. I do not envy a clergyman's life as an easy life, nor do I envy the clergyman who makes it an easy life.--_Johnson._
Sed notat hunc omnis domus et vicinia tota, / Introrsum turpem, speciosum pelle decora=--But all his family and the entire neighbourhood regard him as inwardly base, and only showy outside.
This family or nation is the most ancient known to men, a fact which seems to invest it with a peculiar veneration, especially in regard to our present enquiry, because if God has during all time revealed himself to men, these are they from whom we must learn the tradition.
Ou peut-on etre mieux qu'au sein de sa famille?=--Where can a man be better than in the bosom of his family?
What is family? They were the people who claimed you. In good, in bad, in parts or in whole, they were the ones who showed up, who stayed in there, regardless. It wasn't just about blood relations or shared chromosomes, but something wider, bigger. We had many families over time. Our family of origin, the family we created, and the groups you moved through while all of this was happening: friends, lovers, sometimes even strangers. None of them perfect, and we couldn't expect them to be. You can't make any one person your world. The trick was to take what each could give you and build your world from it.
Individualism, pushed to anarchy, in the family is as ill-founded theoretically and as mischievous practically as it is in the State; while extreme regimentation is a certain means of either destroying self-reliance or of maddening to rebellion.
Only one rule of conduct could be based upon the remarkable theory of which I have endeavoured to give a reasoned outline. It was folly to continue to exist when an overplus of pain was certain; and the probabilities in favour of the increase of misery with the prolongation of existence, were so overwhelming. Slaying the body only made matters worse; there was nothing for it but to slay the soul by the voluntary arrest of all its activities. Property, social ties, family affections, common companionship, must be abandoned; the most natural appetites, even that for food, must be suppressed, or at least minimized; until all that remained of a man was the impassive, extenuated, mendicant monk, self-hypnotised into cataleptic trances, which the deluded mystic took for foretastes of the final union with Brahma.
One may forsake a person to save a family; one may desert a whole family for the sake of a village; and sacrifice a village for the safety of the community; but for one's self one may abandon the whole world.
In general, the more dysfunctional the family the more inappropriate their response to disclosure. Never expect a sane response from an insane system.
Generosity, wrong placed, becomes a vice. A princely mind will undo a private family.
The combined arts appear to me like a family of sisters, of whom the greater part were inclined to good company, but one was light-headed, and desirous to appropriate and squander the whole goods and chattels of the household--the theatre is this wasteful sister.
(Professor of Sociology, University of Notre Dame). We looked at a number of plans, but most were old and conventional, including the one [the Family Assistance Program] that was chosen by the majority. A plan to which the Commission did not give due consideration is that proposed as the Second Income Plan…. Anyone seriously interest in income maintenance programs must give the Second Income Plan thorough consideration. [Supplementary Statement to Poverty Amid Plenty: The American Paradox , Report of the President’s Commission on Income Maintenance Programs, November 12, 1969.]
God never deserted our people. Right through the ages there were Jews. Through the ages they suffered, but it also made us strong.
If someone were to harm my family or a friend or somebody I love, I would eat them. I might end up in jail for 500 years, but I would eat them.
Such a man will omit neither family worship, nor a sneer at his neighbor. He will neither milk his cows on the first day of the week without a Sabbath mask on his face, nor remove it while he waters the milk for his customers.--_George Mac Donald._
Enfants de famille=--Children of the family.
In all the fundamentals of religion we are neither better nor worse than our neighbours, neither more wise nor more unwise than all the members of that great family who have been taught to know themselves as children of one and the same Father in Heaven.
God made all the creatures, and gave them our love and our fear, / To give sign we and they are His children, one family here.
This expression of ours, "Father of a family."
The highest man of us is born brother to his contemporaries; struggle as he may, there is no escaping the family likeness.
Although it is capitalist theory that the consumer need not own the tools of production in order to profit from capitalism, still it is desirable that the ownership of production should be as widespread as possible. There is a reading of the situation that calls every family that owns a house or an insurance policy a capitalist but that is, really, verbal trickery. Approximately ninety percent of the capital of this country is owned by five or less percent of the American people…. Kelso is a serious man, and his idea is engaging….The objective [of enabling everyone to become shareowners] is surely right…. [ National Review, February 24, 1970.]
She was stunned when he suddenly pushed off the sofa and knelt on one knee before her. “Libby, you have no cause to help me,” he said in an earnest voice. “I have been nothing but trouble to you and your family, but does that mean we are destined to be enemies in all things? Because I think you are a woman of great quality. I watch you march into town armed with nothing but the strength of your compassion for a family in need. You are smart and courageous, and I find this very attractive.
We express again our sympathy for labor and we appreciate the difficulties of maintaining family life with the mounting cost of living. In union with the Holy See, we have on many occasions condemned the evils of unrestrained capitalism. At the same time, in union with the Holy See, we hold that “our first and most fundamental principle, when we undertake to alleviate the condition of the masses, must be the inviolability of private property.” [Statement, Crisis of Christianity , New York Times, November 18, 1941.]
A science is more useful in proportion as its fruits are more widely understood, and thus, on the other hand, it is less useful in proportion as it is less widely understood. The fruits of painting can be apprehended by all the populations of the universe because its results are subject to the power of sight, and it does not pass by the ear to the brain, but by the same channel by which {62} sight passes. Therefore it needs no interpreters of diverse tongues, as letters do, and it has instantly satisfied the human race in the same manner as the works of nature have done. And not only the human race, but other animals; as was shown in a picture representing the father of a family to whom little children still in the cradle gave caresses, as did the dog and the cat in the same house; and it was a wonderful thing to see such a sight.
In the effort to restore private property as a general institution normal to the family and giving its tone to the whole State, we must remember one very grievous proviso: the task is impossible unless there be still left in the mass of men a sufficient desire for economic independence to urge them towards its attainment. You can give political independence by a stroke of the pen, you can declare slaves to be free or give the vote to men who have hitherto had no vote, but you cannot give property to men or families as a permanent possession unless they desire economic freedom sufficiently to be willing to undertake its burdens. [ The Crisis of Civilization, Being the Matter of a Course of Lectures Delivered at Fordham University,1937 . Rockford, Illinois: Tan Books and Publishers, Inc., 1991, p. 174.]
Birds in their little nests agree; And 't is a shameful sight When children of one family Fall out, and chide, and fight.
When everything goes to hell, the people who stand by you without flinching -- they are your family.
Our notion of the perfect society embraces the family as its centre and ornament. Nor is there a paradise planted till the children appear in the foreground to animate and complete the picture.
Why would you say that?” “It’s true enough. His father’s name is Caleb. He’s my uncle. He’s one of the leaders of our people. He’s from a very fine family, but I’m not.” “I don’t believe that.” “If you ever visit our camp, just ask about me.” He smiled at her. He was a good-looking fellow, she noted, with an easy manner about him, quite unlike his cousin. “They wouldn’t send a man who wasn’t reliable on a mission like this,” she said. “You know I haven’t figured that out yet. It was a strange choice.” Rahab was quiet for a time, and he studied her. She was one of the most attractive women he had ever seen, much fairer than the women of his people.
A man should never neglect his family for business.
Only so far as a man is happily married to himself is he fit for married life and family life generally.
All happy families are alike; each unhappy family is unhappy in its own way.
In a little over 100 years we have moved from an economy where most people were motivated and rewarded by profits to one where millions of our fellow citizens are wage-earning employees who are not so motivated or rewarded…. [The corporate form of business organization lacks for employees the element of personal involvement in the fortunes of the enterprise that is inherent in partnerships and family farms that once accounted for the employment of almost everyone…. Millions…work for wages alone. They do not share in profits or losses except indirectly in ways not apparent to them…. The sharing of success as measured by profits…makes each individual feel he is a responsible member of the group. Profit sharing is the recognition of the importance of the individual, whatever his job, to the success of an enterprise.
Il ne faut point parler de corde dans la famille d'un pendu=--Never speak of a rope in the family of one who has been hanged.
Letting the other person feel that the idea is his or hers not only works in business and politics, it works in family life as well.
As she walked quietly, she heard the voices of the soldiers on patrol. One troop of them came running along in order, their officer rapidly calling out commands. The walls were alive with soldiers, and she prayed, God of the Israelites, destroy this evil place! The prayer shocked her. She had not prayed like this before. All of her prayers had been for her family, but she knew that somehow the god of the Israelites was different from the gods of Jericho. She knew the gods of that city were futile and helpless, mere fragments of clay or stone or wood.
The soldiers are searching every house. They’ll probably look on the roof too.” “What’ll we do?” Othniel asked quickly. “There’s only one place. Get over here. I’ll cover you up with these sheaves.” The roof was the only place that the family had to store anything, and a great many bundles of flax were there that Kadir used to make into twine. Ardon grasped his sword and held it, his face tense. “We’ll have to fight.” “We wouldn’t have a chance,” Othniel said. “Come on. Get here in the corner.” Rahab saw the resistance in Ardon, and she shook her head. “There are many of them. Quick, I’ll hide you.” Ardon shrugged. “All right, we’ll try it,” he murmured. The two men sat down, and Rahab began to cover them with the flax.
Now then,” Rahab said, “please swear to me by the Lord that you will show kindness to my family, because I have shown kindness to you. Give me a sure sign that you will spare the lives of my family…and that you will save us from death.” Othniel did not think that Ardon would speak, but he did. “Our lives for your lives if you don’t tell what we are doing,” Ardon said. “We will treat you kindly and faithfully when the Lord gives us the land.
Templa quam dilecta!=--How lovely are thy temples! _M. of the Duke of Buckingham, whose family name is Temple._
Tranquillity! thou better name Than all the family of Fame.
Is there anything I can do for you in return for your service to our people?” Rahab hesitated, and then she gathered her courage and said, “I want to worship your God, sir.” Joshua was tremendously pleased with her answer. “Why, of course. Ardon, take her to Phinehas. Tell him that I want him to teach her the ways of Jehovah.” “But—” Ardon almost blurted out that the woman was a harlot and an idolatress, but Joshua’s eyes met his, and he stopped at once. “Yes, sir,” he said. “Moses said many times that there would be no difference between our people and the stranger. He was very stern as he spoke these words. Now, you see that my orders are carried out. And Rahab,” he said turning to her, “you will always have a place in Israel.” “I thank you so much—for me and my family.
Once, during the drinking phase, Wendy had accused him of desiring his own destruction but not possessing the necessary moral fiber to support a full-blown deathwish. So he manufactured ways in which other people could do it, lopping a piece at a time off himself and their family.
The strongest bond of human sympathy, outside of the family relation, should be one uniting all working people, of all nations, and tongues, and kindreds. Nor should this lead to war upon property, or the owners of property. Property is the fruit of labor; property is desirable; is a positive good in the world. That some should be rich shows that others may become rich, and hence is just encouragement to industry and enterprise. Let not him who is houseless pull down the house of another, but let him work diligently and build one for himself, thus by example assuring that his own shall be safe from violence when built. [Reply to a Committee from the Workingman’s Association of New York, March 21, 1864. From The Lincoln Treasury , compiled by C. T. Harnesberger (Chicago: Wilcox & Follett Company, 1950.]
In the family where the house-father rules secure, there dwells the peace= (_Friede_) =which thou wilt in vain seek for elsewhere in the wide world outside.
I’m sorry, but your family’s all right.” “Yes. God has delivered us all. Jehovah is a great God.” He could not think of what to say, but at that moment Joshua and Caleb were passing by. They were both weary with battle, but Joshua’s eyes took in the pair. He came over at once and said, “This is Rahab, I take it?” “Yes, sir.” “We owe you a great debt, young woman,” Joshua said warmly. “Have you been taken care of?” Rahab was warmed by the man’s thoughtful air. He was rough-looking and his voice was rather gruff, but he had kind eyes. “Yes. Ardon has seen to it that we have a place to live and food to eat.
At the heart of being a second-generation American meant feeling the shame of your heritage and the sting of family betrayal, creating an inner turmoil from which one never fully escaped.
The length of one's days matters less than the love of one's family and friends.
A' Stuarts are no sib (related) to the king= (the family name of the Scotch kings being Stuart).
You try it first, Othniel.” Othniel grinned. “So if I break my neck, you won’t have to worry about me.” He turned then and suddenly put out his hand. Rahab, surprised, took it and he said warmly, “I’ll never forget you or your family, Rahab. Don’t worry. Jehovah’s going to take care of you.” He quickly shinnied down the rope and disappeared into the darkness. “It will be hard for you with your wounded arm.” “I’ll be all right.” “Good-bye, then, and may the God of Israel keep you safe.
The clouds in the movies have always seemed more real to me than those on TV. There would be no clouds on Modern Family, that was certain, and I was not sure I could work in a world without clouds.
Honorable descent is in all nations greatly esteemed; besides, it is to be expected that the children of men of worth will be like their fathers, for nobility is the virtue of a family.--_Aristotle._
Spick and span new.
The arc of the moral universe is long, but it bends toward justice. [Speech, “Where Do We Go From Here?” by Martin Luther King, Jr. made to the Tenth Anniversary Convention of the Southern Christian Leadership Conference (S.C.L.C) in Atlanta on August 16, 1967. Dr. King projected in it the issues which led to Poor People’s March on Washington. From Foner, Philip S., The Voice of Black America: New York, 1972.] A nation that will keep people in slavery for 244 years will “thingify” them and make them things. And therefore, they will exploit them and poor people generally economically. And a nation that will exploit economically will have to have foreign investments and everything else, and it will have to use its military might to protect them. All of these problems are tied together. What I’m saying today is that we must go from this convention and say, “America, you must be born again! . . .[ Ibid .] What is needed is a realization that power without love is reckless and abusive, and love without power is sentimental and anemic. Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love. . . . [ Ibid .] Another basic challenge is to discover how to organize our strength in terms of economic and political power. [Ibid.] Power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political and economic change. Walter Reuther defined power one day. He said, “Power is the ability of a labor union like the U.A.W. to make the most powerful corporation in the world, General Motors, say ‘Yes’ when it wants to say ‘No.’ That’s power.” [Ibid.] Now a lot of us are preachers, and all of us have our moral convictions and concerns, and so often have problems with power. There is nothing wrong with power if power is used correctly. [Ibid.] [A] host of positive psychological changes inevitably will result from widespread economic security. The dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the means to seek self-improvement. Personal conflicts among husbands, wives and children will diminish when the unjust measurement of human worth on the scale of dollars is eliminated. [Ibid.] [T]he Movement must address itself to the question of restructuring the whole of American society. There are forty million poor people here. And one day we must ask the question, “Why are there forty million poor people in America?” And when you begin to ask that question, you are raising questions about the economic system, about a broader distribution of wealth. When you ask that question, you begin to question the capitalistic economy. And I’m simply saying that more and more, we’ve got to begin to ask questions about the whole society. We are called upon to help the discouraged beggars in life’s market place. But one day we must come to see that an edifice which produces beggars needs restructuring. It means that questions must be raised. You see, my friends, when you deal with this, you begin to ask the question, “Who owns the oil?” You begin to ask the question, “Who owns the iron ore?” [Ibid.] One night, a juror came to Jesus and he wanted to know what he could do to be saved. Jesus didn’t get bogged down in the kind of isolated approach of what he shouldn’t do. Jesus didn’t say, “Now Nicodemus, you must stop lying.” He didn’t say, “Nicodemus, you must stop cheating if you are doing that.” He didn’t say, “Nicodemus, you must not commit adultery.” He didn’t say, “Nicodemus, now you must stop drinking liquor if you are doing that excessively.” He said something altogether different, because Jesus realized something basic – that if a man will lie, he will steal. And if a man will steal, he will kill. So instead of just getting bogged down in one thing, Jesus looked at him and said, “Nicodemus, you must be born again.” He said, in other words, “Your whole structure must be changed.” A nation that will keep people in slavery for 244 years will “thingify” them — make them things. Therefore they will exploit them, and poor people generally, economically. And a nation that will exploit economically will have to have foreign investments and everything else, and will have to use its military might to protect them. All of these problems are tied together. What I am saying today is that we must go from this convention and say, “America, you must be born again!” [Ibid.] [L]et us go out with a “divine dissatisfaction.” Let us be dissatisfied until America will no longer have a high blood pressure of creeds and an anemia of deeds. Let us be dissatisfied until the tragic walls that separate the outer city of wealth and comfort and the inner city of poverty and despair shall be crushed by the battering rams of the forces of justice. Let us be dissatisfied until those that live on the outskirts of hope are brought into the metropolis of daily security. Let us be dissatisfied until slums are cast into the junk heaps of history, and every family is living in a decent sanitary home. Let us be dissatisfied until the dark yesterdays of segregated schools will be transformed into bright tomorrows of quality, integrated education. Let us be dissatisfied until integration is not seen as a problem but as an opportunity to participate in the beauty of diversity. Let us be dissatisfied until men and women, however black they may be, will be judged on the basis of the content of their character and not on the basis of the color of their skin. Let us be dissatisfied. Let us be dissatisfied until every state capitol houses a governor who will do justly, who will love mercy and who will walk humbly with his God. Let us be dissatisfied until from every city hall, justice will roll down like waters and righteousness like a mighty stream. Let us be dissatisfied until that day when the lion and the lamb shall lie down together. and every man will sit under his own vine and fig tree and none shall be afraid. Let us be dissatisfied. And men will recognize that out of one blood God made all men to dwell upon the face of the earth. Let us be dissatisfied until that day when nobody will shout “White Power!” — when nobody will shout “Black Power!” — but everybody will talk about God’s power and human power. [Ibid.]
What can you do to promote world peace? Go home and love your family.
When soon or late they reach that coast, / O'er life's rough ocean driven, / May they rejoice, no wanderer lost, / A family in heaven.
Mater familias=--The mother of a family.
Even the best of modern civilisations appears to me to exhibit a condition of mankind which neither embodies any worthy ideal nor even possesses the merit of stability. I do not hesitate to express my opinion that, if there is no hope of a large improvement of the condition of the greater part of the human family; if it is true that the increase of knowledge, the winning of a greater dominion over Nature which is its consequence, and the wealth which follows upon that dominion, are to make no difference in the extent and the intensity of Want, with its concomitant physical and moral degradation, among the masses of the people, I should hail the advent of some kindly comet, which would sweep the whole affair away, as a desirable consummation.
We are not expecting Utopia here on this earth. But God meant things to be much easier than we have made them. A man has a natural right to food, clothing, and shelter. A certain amount of goods is necessary to lead a good life. A family needs work as well as bread. Property is proper to man. We must keep repeating these things. Eternal life begins now. "All the way to heaven is heaven, because He said, "I am the Way." The cross is there, of course, but "in the cross is joy of spirit." And love makes all things easy.