Quotessence
Home / Quotes / Quote by Ashley mae Hoiland

Quote by Ashley mae Hoiland

“I think of the New Testament story of the woman with an issue of blood--specifically of her hand reaching out into the clutter and chaos of a crowd, not sure that she would reach Christ, but nevertheless reaching for him in hope. Her story is sacred to me because she truly believed that by reaching outside of the bounds that her culture had set for her--perhaps even the bounds she had set for herself--she could be made whole.”

Quote by Ashley mae Hoiland

Book:One Hundred Birds Taught Me to Fly: The Art of Seeking God
Create image

Work

One Hundred Birds Taught Me to Fly: The Art of Seeking God

Browse quotes and source details for this work. more

Author

Ashley mae Hoiland

Browse famous quotes and profile details for Ashley mae Hoiland. more

You May Also Like

“It was a tough journey, though, and I realize that some people don’t have the endurance, or the faith, to continue in the face of such great resistance. But not a day goes by when I don’t meet someone who’s also put it all on the line and is working their butt off to achieve their professional and personal dreams. Many millennials, in particular, are willing to take a chance and do something outside the box, without the “right” degree or experience or any guarantee of future success. They’re willing to start a business—a tech company, a nonprofit—with a couple of friends or alone in their apartment. They’ve rejected the narrative that most boomers lived by—that you should go to school, get a job, work for the same company for thirty years, trust that the company will take care of you after retirement with a pension and possibly stock options. They’ve rejected that narrative because it doesn’t exist anymore in most cases. Most of the millennials who expect that path are, in my opinion, the ones still living at home. Getting angry at “the man” for keeping them down. Waiting for someone else, the government most likely, to come in and save the day. These are the ones who reject or don’t take personal responsibility. Who get out of college, get their first job, and want to be the boss of the company the very same day. They’re twenty-five, have no experience beyond that one semester as an intern, but they want that corner office and $100K in year one.”

MillennialsOutside The Box
Book:Taken for Granted: How Conservatism Can Win Back the Americans That Liberalism Failed
Create image

“It is perhaps surprising that in eighteenth century travellers' accounts Glasgow is most often compared with Oxford for the beauty of its prospect and the excellence of its ambience. It was post-industrial Revolution accounts of the city that began to articulate the 'Glasgow discourse' which was to become hegenomic. Initially signalled in urban planning and public health reports of the nineteenth century, this discourse was powerfully accelerated by tabloid journalistic accounts of gang warfare in interwar Glasgow and by folkloric embellishments of these. The result was that a monstrous Ur-narrative comes into play when anyone (not least, it should be said, Glaswegians themselves) seeks to describe or deal imaginatively with that city. In this archetypal narrative, Glasgow is the City of Dreadful Night with the worst slums in Europe, its citizens living out lives which are nasty, brutish and short. The milieu of Glasgow is so stark, so the narrative runs, that it breeds a particular social type, the Hard Man, a figure whose universe is bounded by football, heavy drinking and (often sectarian) violence. The image of Glasgow, which beckons, Circe-like, to any who would speak or write of that city, is one of men celebrating, coming to terms with or (rarely) transcending their bleak milieu. An order of marginalisation, if not exclusion, is served on women.”

ViolenceIndustrial RevolutionSectarianismGlasgowHard ManHeavy DrinkingGlaswegians
Book:The Cinematic City
Create image

“The Oxford Movement, however, brought a new element into the religious life of the nineteenth century. It stood above all for the preservation of the spiritual identity of Christianity, and represents an attempt to restore the Catholic conception of an objective supernatural order and the Catholic idea of divine authority within the boundaries of the Established Church of Protestant England. It was by Newman that these principles were most clearly realized, and through him that they received their full intellectual formulation, but in spite of the differences of character and mentality between the leaders of the Movement, Newman, Keble, Froude and Pusey were all in complete agreement on this fundamental issue. They all stood for Authority and Tradition against Liberalism, for Supematuralism against Rationalism and Naturalism. The fundamental note of the Oxford Movement was its anti-modernism. It is true that they began on the political ground — in a protest against the secularization of the modem State and its claim to interfere with the rights of the Church. But almost at once the conflict became an internal one between the opposing forces in the Church of England — not, however, between High Church and Low Church, between Catholic and Evangelical, but between religious Traditionalism and religious Liberalism. In fact, the first great battle that the Tractarians fought — that against Dr. Hampden — was one in which they had the support of the Evangelicals.”

LiberalismModernismAnglican ChurchHigh ChurchThe Oxford Movement
Book:The spirit of the Oxford movement,
Create image