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“Yesterday, two firefighters with the Florida Division of Forestry were killed while working on the Blue Ribbon Fire in Florida. On behalf of the 3,500 firefighters on the Wallow Fire and all of us in the firefighting community, our heartfelt condolences go out to their families and their co-workers. “If Prometheus was worthy of the wrath of heaven for kindling the first fire upon earth, how ought all the gods honor those who make it their professional business to put it out?”

“Yesu alikuwa binadamu ili afe kama binadamu kwa ajili ya binadamu. Alikufa msalabani ili sisi wote tuokoke. Lakini Shetani hataki hilo litokee. Akiingilia uumbaji wa Mungu toka tumboni mwa binadamu, binadamu atakayezaliwa hatakuwa na uwezo wa kuongoka. Atakuwa na roho ya jini itakayomjua Shetani badala ya kumjua Mungu. Hivyo kurudi kwa Yesu kwa mara ya pili hakutakuwa na maana, kwa sababu hakutakuwepo na mtu wa kuokolewa.”

“Yesu alipokuwa msalabani watu wengi walimzunguka. Askari wa Kirumi aliyekuwa na chongo, na mkuki, alikuwa na jukumu la kumtesa Yesu hadi kufa kwa amri ya Pilato. Yesu alipolia kwa sauti kuu, “Eloi, Eloi, lama sabakthani?”, yule askari alikurupuka na kumwendea Yesu. Lakini Yesu alishakata roho. Kuthibitisha kama Yesu alishakata roho, askari alimchoma Yesu mkuki kwenye mbavu kwa nguvu zake zote. Mkuki huo ukamtoboa Yesu hadi upande wa pili, ukatoboa hata moyo wake. Askari alipochomoa mkuki, damu na maji viliruka na kupiga jicho lake bovu. Papo hapo askari akapona na kuona vizuri. Alipoona kweli amepona na kuona vizuri, askari alipiga kelele, alipiga magoti na kuomba Mungu amsamehe dhambi zake. Msamaha una nguvu kuliko dhambi. Askari huyo atakwenda mbinguni. Haijalishi umechukia watu kiasi gani. Haijalishi umetesa watu kiasi gani. Haijalishi umeua watu kiasi gani. Haijalishi umetenda dhambi kiasi gani. Mungu anachotaka kutoka kwako, tubu.”

“Yesu Kristo wa Nazarethi ni mtu mashuhuri zaidi kuliko wote kuwahi kukanyaga ardhi ya dunia hii. Alikufa majira ya saa 9 kamili za mchana, siku ya Jumatano, katika kipindi cha demani cha AD 31. Saa chache baadaye, jua lilipokuwa likizama, alilazwa katika kaburi jipya la Yusufu wa Arimathaya. Katika siku ya kawaida ya Sabato, Jumamosi, siku tatu kamili baada ya mazishi yake, Mungu Baba alimfufua Mtoto Wake kwa ajili ya uzima wa milele.”

“Yet again, if the fixed nature of matter prevents it from being always, and in all its dispositions, equally agreeable even to a single soul, much less is it possible for the matter of the universe at any moment to be distributed so that it is equally convenient and pleasurable to each member of a society. If a man traveling in one direction is having a journey down hill, a man going in the opposite direction must be going up hill. If even a pebble lies where I want it to lie, it cannot, except by a coincidence, be where you want it to lie. And this is very far from being an evil: on the contrary, it furnishes occasion for all those acts of courtesy, respect, and unselfishness by which love and good humor and modesty express themselves. But it certainly leaves the way open to a great evil, that of competition and hostility.”

“Yet again, an ancient answer echoes across the centuries: Listen! Listen to stories! For what stories do, above all else, is hold up a mirror so that we can see ourselves. Stories are mirrors of human be-ing, reflecting back our very essence. In a story, we come to know precisely the both/and, mixed-upped-ness of our very being. In the mirror of another's story, we can discover our tragedy and our comedy-and therefore our very human-ness, the ambiguity and incongruity, that lie at the core of the human condition.”

“Yet alongside this rebellion against the father, a respect for and acceptance of his authority continued to exist. This ambivalent attitude toward authority—rebellion against it coupled with acceptance and submission—is a basic feature of every middle-class structure from the age of puberty to full adulthood and is especially pronounced in individuals stemming from materially restricted circumstances.”

“Yet, although he could not quite work this out in simple terms in his own mind, the very savour of life, he thought, was itself enhanced if it were not totally taken for granted. Perhaps it was something to do with the whole philosophy of the world into which we were born. If we lived for ever, who would look forward eagerly to tomorrow? If there were no darkness, should we appreciate the sun? Warmth after cold, food after hunger, drink after thirst, sexual love after the absence of sexual love, the fatherly greeting after being away, the comfort and dryness of home after a ride in the rain, the warmth and peace and security of one’s fireside after being among enemies. Unless there was contrast there might be satiety.”

“Yet although I could not resist doing so, my sleep was not interrupted. The door opened and a dark figure entered whom I recognized to my horror as my own self in Capuchin robes, with beard and tonsure. The figure came nearer and nearer my bed: I lay motionless, and every sound I tried to utter was stifled in the trance that gripped me. The figure sat down on my bed and leered mockingly at me. “You must come with me,” it said. “Let us climb on to the roof beneath the weathercock, which is playing a merry tune for the owl's wedding. Up there we will fight with each other, and the one who pushes the other over will become king and be able to drink blood.” I felt the figure take hold of me and lift me up. With a strength born of desperation I screamed: “You are not me, you are the Devil!” - and clawed at the face of the menacing spectre. But my fingers went through his eyes as if they were empty cavities, and the figure burst into strident laughter.”

“Yet another tactic was offered the Negro. He was encouraged to seek unity with the millions of disadvantaged whites of the South, whose basic need for social change paralleled his own. Theoretically, this proposal held a measure of logic, for it is undeniable that great masses of southern whites exist in conditions scarcely better than those which afflict the Negro. But the rationale of this theory wilted under the heat of fact. The need for immediate change was more urgently felt and more bitterly realized by the Negro than by the exploited white. As individuals, the whites could better their situation without the barrier that society places in front of a man whose racial identification by color is inescapable. Moreover, the underprivileged southern whites saw the color that separated them from Negroes more clearly than they saw the circumstances that bound them together in mutual interest. Negroes were therefore forced to face the fact that, in the South, they must move without allies; and yet the coiled power of state force made such a prospect appear both futile and quixotic.”