Tom Allen

  --Louisa May Alcott, writer and reformist (1832-1888)

(100:7.7) Of Jesus it was truly said, "He trusted God." As a man among men he most sublimely trusted the Father in heaven. He trusted his Father as a little child trusts his earthly parent. His faith was perfect but never presumptuous. No matter how cruel nature might appear to be or how indifferent to man's welfare on earth, Jesus never faltered in his faith. He was immune to disappointment and impervious to persecution. He was untouched by apparent failure.

(140:3.11) "Happy are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Happy are you when men shall revile you and persecute you and shall say all manner of evil against you falsely. Rejoice and be exceedingly glad, for great is your reward in heaven.

(140:5.21) So often persecution does follow peace. But young people and brave adults never shun difficulty or danger. "Greater love has no man than to lay down his life for his friends." And a fatherly love can freely do all these things—things which brotherly love can hardly encompass. And progress has always been the final harvest of persecution.

(181:1.6) "Doubt not any of these truths even after you are scattered abroad by persecution and are downcast by many sorrows. When you feel that you are alone in the world, I will know of your isolation even as, when you are scattered every man to his own place, leaving the Son of Man in the hands of his enemies, you will know of mine. But I am never alone; always is the Father with me. Even at such a time I will pray for you. And all of these things have I told you that you might have peace and have it more abundantly. In this world you will have tribulation, but be of good cheer; I have triumphed in the world and shown you the way to eternal joy and everlasting service."

    Louisa May Alcott was an American novelist, short story writer and poet best known as the author of the novel Little Women (1868) and its sequels Little Men (1871) and Jo's Boys (1886). Raised in New England by her transcendentalist parents, Abigail May and Amos Bronson Alcott, she grew up among many of the well-known intellectuals of the day, such as Ralph Waldo Emerson, Nathaniel Hawthorne, Henry David Thoreau, and Henry Wadsworth Longfellow.
    Alcott's family suffered from financial difficulties, and while she worked to help support the family from an early age, she also sought an outlet in writing. She began to receive critical success for her writing in the 1860s. Early in her career, she sometimes used pen names such as A. M. Barnard, under which she wrote lurid short stories and sensation novels for adults that focused on passion and revenge.
    Published in 1868, Little Women is set in the Alcott family home, Orchard House, in Concord, Massachusetts, and is loosely based on Alcott's childhood experiences with her three sisters, Abigail May Alcott Nieriker, Elizabeth Sewall Alcott, and Anna Alcott Pratt. The novel was well-received at the time and is still popular today among both children and adults. It has been adapted many times to the stage, film, and television.
    Alcott was an abolitionist and a feminist and remained unmarried throughout her life. All her life she was active in such reform movements as temperance and women's suffrage. She died from a stroke, two days after her father, in Boston on March 6, 1888.

  --Andrew Carnegie, industrialist (1835-1919)

(132:5.1) A certain rich man, a Roman citizen and a Stoic, became greatly interested in Jesus' teaching, having been introduced by Angamon. After many intimate conferences this wealthy citizen asked Jesus what he would do with wealth if he had it, and Jesus answered him: "I would bestow material wealth for the enhancement of material life, even as I would minister knowledge, wisdom, and spiritual service for the enrichment of the intellectual life, the ennoblement of the social life, and the advancement of the spiritual life. I would administer material wealth as a wise and effective trustee of the resources of one generation for the benefit and ennoblement of the next and succeeding generations."

    Andrew Carnegie was a Scottish-American industrialist and philanthropist. Carnegie led the expansion of the American steel industry in the late 19th century and became one of the richest Americans in history. He became a leading philanthropist in the United States and in the British Empire. During the last 18 years of his life, he gave away ~$350 million (roughly $5.2 billion in 2019) to many charities, foundations, and universities – almost 90 percent of his fortune. His 1889 article proclaiming "The Gospel of Wealth" called on the rich to use their wealth to improve society and stimulated a wave of philanthropy.
    Carnegie was born in Dunfermline, Scotland, and emigrated to the United States with his parents in 1848 at age 12. Carnegie started work as a telegrapher, and by the 1860s had investments in railroads, railroad sleeping cars, bridges, and oil derricks. He accumulated further wealth as a bond salesman, raising money for American enterprise in Europe. He built Pittsburgh's Carnegie Steel Company, which he sold to J. P. Morgan in 1901 for $303,450,000. It became the U.S. Steel Corporation. After selling Carnegie Steel, he surpassed John D. Rockefeller as the richest American for the next several years.
    Carnegie devoted the remainder of his life to large-scale philanthropy, with special emphasis on local libraries, world peace, education, and scientific research. With the fortune he made from business, he built Carnegie Hall in New York, NY, and the Peace Palace and founded the Carnegie Corporation of New York, Carnegie Endowment for International Peace, Carnegie Institution for Science, Carnegie Trust for the Universities of Scotland, Carnegie Hero Fund, Carnegie Mellon University, and the Carnegie Museums of Pittsburgh, among others.

  --Chinua Achebe, writer and professor (1930-2013)

(53:8.4) The Son of Man was confident of success, and he knew that his triumph on your world would forever settle the status of his agelong enemies, not only in Satania but also in the other two systems where sin had entered. There was survival for mortals and security for angels when your Master, in reply to the Lucifer proposals, calmly and with divine assurance replied, "Get you behind me, Satan." That was, in principle, the real end of the Lucifer rebellion.

(158:7.3-4) In answer to Andrew, Jesus said: "My brethren, it is because you have confessed that I am the Son of God that I am constrained to begin to unfold to you the truth about the end of the bestowal of the Son of Man on earth. You insist on clinging to the belief that I am the Messiah, and you will not abandon the idea that the Messiah must sit upon a throne in Jerusalem; wherefore do I persist in telling you that the Son of Man must presently go to Jerusalem, suffer many things, be rejected by the scribes, the elders, and the chief priests, and after all this be killed and raised from the dead. And I speak not a parable to you; I speak the truth to you that you may be prepared for these events when they suddenly come upon us." And while he was yet speaking, Simon Peter, rushing impetuously toward him, laid his hand upon the Master's shoulder and said: "Master, be it far from us to contend with you, but I declare that these things shall never happen to you."
    Peter spoke thus because he loved Jesus; but the Master's human nature recognized in these words of well-meant affection the subtle suggestion of temptation that he change his policy of pursuing to the end his earth bestowal in accordance with the will of his Paradise Father. And it was because he detected the danger of permitting the suggestions of even his affectionate and loyal friends to dissuade him, that he turned upon Peter and the other apostles, saying: "Get you behind me. You savor of the spirit of the adversary, the tempter. When you talk in this manner, you are not on my side but rather on the side of our enemy. In this way do you make your love for me a stumbling block to my doing the Father's will. Mind not the ways of men but rather the will of God."

    Chinua Achebe was a Nigerian novelist, poet, and critic. His first novel Things Fall Apart (1958), often considered his masterpiece, is the most widely read book in modern African literature.
    Raised by his parents in the Igbo town of Ogidi in southeastern Nigeria, Achebe excelled at Government College Umuahia and won a scholarship to study medicine, but changed his studies to English literature at University College (now the University of Ibadan). He became fascinated with world religions and traditional African cultures, and began writing stories as a university student. After graduation, he worked for the Nigerian Broadcasting Service (NBS) and soon moved to the metropolis of Lagos. He gained worldwide attention for his novel Things Fall Apart in the late 1950s; his later novels include No Longer at Ease (1960), Arrow of God (1964), A Man of the People (1966), and Anthills of the Savannah (1987). Achebe wrote his novels in English and defended the use of English, a "language of colonisers," in African literature. In 1975, his lecture "An Image of Africa: Racism in Conrad's Heart of Darkness" featured a criticism of Joseph Conrad as "a thoroughgoing racist;" it was later published in The Massachusetts Review amid controversy.
    When the region of Biafra broke away from Nigeria in 1967, Achebe became a supporter of Biafran independence and acted as ambassador for the people of the new nation. The civil war that took place over the territory, commonly known as the Nigerian Civil War, ravaged the populace, and as starvation and violence took its toll, he appealed to the people of Europe and the Americas for aid. When the Nigerian government retook the region in 1970, he involved himself in political parties but soon became disillusioned by his frustration over the corruption and elitism he witnessed. He lived in the United States for several years in the 1970s, and returned to the U.S. in 1990, after a car crash left him partially disabled.
    A titled Igbo chief himself, Achebe focuses his novels on the traditions of Igbo society, the effect of Christian influences, and the clash of Western and traditional African values during and after the colonial era. His style relies heavily on the Igbo oral tradition, and combines straightforward narration with representations of folk stories, proverbs, and oratory. He also published a large number of short stories, children's books, and essay collections.
    Upon Achebe's return to the United States in 1990, he began an nineteen-year tenure at Bard College as the Charles P. Stevenson Professor of Languages and Literature. From 2009 until his death, he served as David and Marianna Fisher University Professor and Professor of Africana Studies at Brown University.

  --Viktor Frankl, author, neurologist and psychiatrist, Holocaust  survivor (1905-1997)

(172:4.2)  For a moment they sat down by the treasury, watching the people drop in their contributions: the rich putting much in the receiving box and all giving something in accordance with the extent of their possessions. At last there came along a poor widow, scantily attired, and they observed as she cast two mites (small coppers) into the trumpet. And then said Jesus, calling the attention of the apostles to the widow: "Heed well what you have just seen. This poor widow cast in more than all the others, for all these others, from their superfluity, cast in some trifle as a gift, but this poor woman, even though she is in want, gave all that she had, even her living."

    Viktor Emil Frankl was an Austrian neurologist and psychiatrist. A Holocaust survivor, he was the founder of logotherapy (literally "healing through meaning")–– a meaning-centered school of psychotherapy, considered the Third Viennese School of Psychotherapy–– following the theories developed by Sigmund Freud and Alfred Adler. Logotherapy is part of existential and humanistic psychology theories. He is the author of over 39 books; he is most noted for his best-selling book Man's Search for Meaning based on his experiences in various Nazi concentration camps.

  --Douglas Adams, author (1952-2001)

(115:1.1) Partial, incomplete, and evolving intellects would be helpless in the master universe, would be unable to form the first rational thought pattern, were it not for the innate ability of all mind, high or low, to form a universe frame in which to think. If mind cannot fathom conclusions, if it cannot penetrate to true origins, then will such mind unfailingly postulate conclusions and invent origins that it may have a means of logical thought within the frame of these mind-created postulates. And while such universe frames for creature thought are indispensable to rational intellectual operations, they are, without exception, erroneous to a greater or lesser degree.

    Douglas Noel Adams was an English author, screenwriter, essayist, humorist, satirist and dramatist. Adams was author of The Hitchhiker's Guide to the Galaxy, which originated in 1978 as a BBC radio comedy before developing into a "trilogy" of five books that sold more than 15 million copies in his lifetime and generated a television series, several stage plays, comics, a video game, and in 2005 a feature film. Adams's contribution to UK radio is commemorated in The Radio Academy's Hall of Fame.
    Adams also wrote Dirk Gently's Holistic Detective Agency (1987) and The Long Dark Tea-Time of the Soul (1988), and co-wrote The Meaning of Liff (1983), The Deeper Meaning of Liff (1990), and Last Chance to See (1990). He wrote two stories for the television series Doctor Who, co-wrote City of Death, and served as script editor for its seventeenth season in 1979. He co-wrote the Monty Python sketch “Patient Abuse” which appeared in the final episode of Monty Python's Flying Circus. A posthumous collection of his selected works, including the first publication of his final (unfinished) novel, was published as The Salmon of Doubt in 2002.
    Adams was an advocate for environmentalism and conservation, a lover of fast cars technological innovation and the Apple Macintosh, and a self-proclaimed "radical atheist".

  --Michel De Montaigne, essayist (1533-1592)

(48:7.30)  The argumentative defense of any proposition is inversely proportional to the truth contained.

(160:3.4) My philosophy tells me that there are times when I must fight, if need be, for the defense of my concept of righteousness, but I doubt not that the Master, with a more mature type of personality, would easily and gracefully gain an equal victory by his superior and winsome technique of tact and tolerance. All too often, when we battle for the right, it turns out that both the victor and the vanquished have sustained defeat.

    Michel Eyquem de Montaigne also known as Lord of Montaigne, was one of the most significant philosophers of the French Renaissance, known for popularizing the essay as a literary genre. His work is noted for its merging of casual anecdotes and autobiography with intellectual insight. His massive volume Essais contains some of the most influential essays ever written.
    Montaigne had a direct influence on Western writers including Francis Bacon, René Descartes, Blaise Pascal, Jean-Jacques Rousseau, Virginia Woolf, Albert Hirschman, William Hazlitt, Ralph Waldo Emerson, Friedrich Nietzsche, Stefan Zweig, Eric Hoffer, Isaac Asimov, and possibly, on the later works of William Shakespeare.
    During his lifetime, Montaigne was admired more as a statesman than as an author. The tendency in his essays to digress into anecdotes and personal ruminations was seen as detrimental to proper style rather than as an innovation, and his declaration that, "I am myself the matter of my book", was viewed by his contemporaries as self-indulgent. In time, however, Montaigne came to be recognized as embodying, perhaps better than any other author of his time, the spirit of freely entertaining doubt that began to emerge at that time. He is most famously known for his skeptical remark, "Que sçay-je?" ("What do I know?", in Middle French; now rendered as Que sais-je? in modern French).

  --W.H. Auden, poet (1907-1973)

(127:4.2) By the beginning of this year Jesus had fully won his mother to the acceptance of his methods of child training—the positive injunction to do good in the place of the older Jewish method of forbidding to do evil. In his home and throughout his public-teaching career Jesus invariably employed the positive form of exhortation. Always and everywhere did he say, "You shall do this—you ought to do that." Never did he employ the negative mode of teaching derived from the ancient taboos. He refrained from placing emphasis on evil by forbidding it, while he exalted the good by commanding its performance. Prayer time in this household was the occasion for discussing anything and everything relating to the welfare of the family.

    Wystan Hugh Auden was an Anglo-American poet. Auden's poetry was noted for its stylistic and technical achievement, its engagement with politics, morals, love, and religion, and its variety in tone, form, and content. Some of his best known poems are about love, such as "Funeral Blues"; on political and social themes, such as "September 1, 1939" and "The Shield of Achilles"; on cultural and psychological themes, such as "The Age of Anxiety;" and on religious themes such as "For the Time Being" and "Horae Canonicae".
    He was born in York and grew up in and near Birmingham in a professional middle-class family. He attended English independent (or public) schools and studied English at Christ Church, Oxford. After a few months in Berlin in 1928–29, he spent five years (1930–35) teaching in British private preparatory schools, then travelled to Iceland and China in order to write books about his journeys.
    In 1939 he moved to the United States and became an American citizen in 1946, retaining his British citizenship. He taught from 1941 to 1945 in American universities, followed by occasional visiting professorships in the 1950s. From 1947 to 1957 he wintered in New York and summered in Ischia; from 1958 until the end of his life he wintered in New York (in Oxford in 1972–73) and summered in Kirchstetten, Lower Austria.
    He came to wide public attention with his first book Poems at the age of twenty-three in 1930; it was followed in 1932 by The Orators. Three plays written in collaboration with Christopher Isherwood between 1935 and 1938 built his reputation as a left-wing political writer. Auden moved to the United States partly to escape this reputation, and his work in the 1940s, including the long poems "For the Time Being" and "The Sea and the Mirror", focused on religious themes. He won the Pulitzer Prize for Poetry for his 1947 long poem The Age of Anxiety, the title of which became a popular phrase describing the modern era. From 1956 to 1961 he was Professor of Poetry at Oxford; his lectures were popular with students and faculty, and served as the basis for his 1962 prose collection The Dyer's Hand.
    Auden and Isherwood maintained a lasting but intermittent sexual friendship from around 1927 to 1939, while both had briefer but more intense relations with other men. In 1939, Auden fell in love with Chester Kallman and regarded their relationship as a marriage, but this ended in 1941 when Kallman refused to accept the faithful relations that Auden demanded. However, the two maintained their friendship, and from 1947 until Auden's death they lived in the same house or apartment in a non-sexual relationship, often collaborating on opera libretti such as that of The Rake's Progress, to music by Igor Stravinsky.
    Auden was a prolific writer of prose essays and reviews on literary, political, psychological, and religious subjects, and he worked at various times on documentary films, poetic plays, and other forms of performance. Throughout his career he was both controversial and influential, and critical views on his work ranged from sharply dismissive—treating him as a lesser figure than W. B. Yeats and T. S. Eliot—to strongly affirmative, as in Joseph Brodsky's statement that he had "the greatest mind of the twentieth century". After his death, his poems became known to a much wider public than during his lifetime through films, broadcasts, and popular media.

  --Robert Louis Stevenson, (1850-1894)

(166:4.3) All too long have your fathers believed that prosperity was the token of divine approval; that adversity was the proof of God's displeasure. I declare that such beliefs are superstitions. Do you not observe that far greater numbers of the poor joyfully receive the gospel and immediately enter the kingdom? If riches evidence divine favor, why do the rich so many times refuse to believe this good news from heaven?

(196:2.8) Jesus blessed the poor because they were usually sincere and pious; he condemned the rich because they were usually wanton and irreligious. He would equally condemn the irreligious pauper and commend the consecrated and worshipful man of wealth.

    Robert Louis Stevenson was a Scottish novelist, poet and travel writer, most noted for writing Treasure Island, Strange Case of Dr Jekyll and Mr Hyde, Kidnapped, and A Child's Garden of Verses.
    Born and educated in Edinburgh, Stevenson suffered from serious bronchial trouble for much of his life, but continued to write prolifically and travel widely in defiance of his poor health. As a young man, he mixed in London literary circles, receiving encouragement from Andrew Lang, Edmund Gosse, Leslie Stephen and W. E. Henley, the last of whom may have provided the model for Long John Silver in Treasure Island. In 1890, he settled in Samoa where, alarmed at increasing European and American influence in the South Sea islands, his writing turned away from romance and adventure toward a darker realism. He died in his island home in 1894.
    A celebrity in his lifetime, Stevenson's critical reputation has fluctuated since his death, though today his works are held in general acclaim. In 2018 he was ranked, just behind Charles Dickens, as the 26th-most-translated author in the world.

  --Auguste Rodin, sculptor (1840-1917)

(159:1.3) "The Father in heaven loves his children, and therefore should you learn to love one another; the Father in heaven forgives you your sins; therefore should you learn to forgive one another. If your brother sins against you, go to him and with tact and patience show him his fault. And do all this between you and him alone. If he will listen to you, then have you won your brother. But if your brother will not hear you, if he persists in the error of his way, go again to him, taking with you one or two mutual friends that you may thus have two or even three witnesses to confirm your testimony and establish the fact that you have dealt justly and mercifully with your offending brother. Now if he refuses to hear your brethren, you may tell the whole story to the congregation, and then, if he refuses to hear the brotherhood, let them take such action as they deem wise; let such an unruly member become an outcast from the kingdom. While you cannot pretend to sit in judgment on the souls of your fellows, and while you may not forgive sins or otherwise presume to usurp the prerogatives of the supervisors of the heavenly hosts, at the same time, it has been committed to your hands that you should maintain temporal order in the kingdom on earth. While you may not meddle with the divine decrees concerning eternal life, you shall determine the issues of conduct as they concern the temporal welfare of the brotherhood on earth. And so, in all these matters connected with the discipline of the brotherhood, whatsoever you shall decree on earth, shall be recognized in heaven. Although you cannot determine the eternal fate of the individual, you may legislate regarding the conduct of the group, for, where two or three of you agree concerning any of these things and ask of me, it shall be done for you if your petition is not inconsistent with the will of my Father in heaven. And all this is ever true, for, where two or three believers are gathered together, there am I in the midst of them."

    François Auguste René Rodin was a French sculptor generally considered the founder of modern sculpture. He was schooled traditionally and took a craftsman-like approach to his work. Rodin possessed a unique ability to model a complex, turbulent, and deeply pocketed surface in clay. He is known for such sculptures as The Thinker, Monument to Balzac, The Kiss, The Burghers of Calais, and The Gates of Hell.
    Many of Rodin's most notable sculptures were criticized as they clashed with predominant figurative sculpture traditions in which works were decorative, formulaic, or highly thematic. Rodin's most original work departed from traditional themes of mythology and allegory. He modeled the human body with naturalism, and his sculptures celebrate individual character and physicality. Although Rodin was sensitive to the controversy surrounding his work, he refused to change his style, and his continued output brought increasing favor from the government and the artistic community.
    From the unexpected naturalism of Rodin's first major figure – inspired by his 1875 trip to Italy – to the unconventional memorials whose commissions he later sought, his reputation grew, and Rodin became the preeminent French sculptor of his time. By 1900, he was a world-renowned artist. Wealthy private clients sought Rodin's work after his World's Fair exhibit, and he kept company with a variety of high-profile intellectuals and artists. His student, Camille Claudel, became his associate, lover, and creative rival. Rodin's other students included Antoine Bourdelle, Constantin Brâncuși, and Charles Despiau. He married his lifelong companion, Rose Beuret, in the last year of both their lives. His sculptures suffered a decline in popularity after his death in 1917, but within a few decades his legacy solidified. Rodin remains one of the few sculptors widely known outside the visual arts community.

  --Robert Neelly Bellah, sociologist and author (1927-2013)

(76:2.7-9) The death of Abel became known to his parents when his dogs brought the flocks home without their master. To Adam and Eve, Cain was fast becoming the grim reminder of their folly, and they encouraged him in his decision to leave the garden.
    Cain's life in Mesopotamia had not been exactly happy since he was in such a peculiar way symbolic of the default. It was not that his associates were unkind to him, but he had not been unaware of their subconscious resentment of his presence. But Cain knew that, since he bore no tribal mark, he would be killed by the first neighboring tribesmen who might chance to meet him. Fear, and some remorse, led him to repent. Cain had never been indwelt by an Adjuster, had always been defiant of the family discipline and disdainful of his father's religion. But he now went to Eve, his mother, and asked for spiritual help and guidance, and when he honestly sought divine assistance, an Adjuster indwelt him. And this Adjuster, dwelling within and looking out, gave Cain a distinct advantage of superiority which classed him with the greatly feared tribe of Adam.
    And so Cain departed for the land of Nod, east of the second Eden. He became a great leader among one group of his father's people and did, to a certain degree, fulfill the predictions of Serapatatia, for he did promote peace between this division of the Nodites and the Adamites throughout his lifetime. Cain married Remona, his distant cousin, and their first son, Enoch, became the head of the Elamite Nodites. And for hundreds of years the Elamites and the Adamites continued to be at peace.