
Source: The Three Questions - Prosperity and the Public Good (1998), Chapter Five, The Second Question: Charity and Welfare-The Old Debate Is New Again,, p. 91
Source: The practice of social work. (1995), p. 1; On the history of social work
Source: The Three Questions - Prosperity and the Public Good (1998), Chapter Five, The Second Question: Charity and Welfare-The Old Debate Is New Again,, p. 91
Source: The Common Background of Greek and Hebrew Civilizations (1965 [1962]), Ch.VII Further Observations on Homer <!-- p.256, 1965 paper -->
Context: The ancients were not as denominationally minded as we in matters of their clergy. They were more concerned with obtaining services of a bona fide professional member of a priestley guild who was qualified to intercede between mortals and immortals, than with finding a religious leader whose sole qualification was like-mindedness.
Source: An Introduction to the History of Western Europe (1902), Ch. 12 : Germany and Italy in the Tenth and Eleventh Centuries, p. 157
All You Can Eat: Greed, Lust and the New Capitalism (2001)
Source: A Long Search for Information (2004), p. 1; Opening sentence.
On Winter Light, Jonas Sima interview <!-- pages 173-174 -->
Bergman on Bergman (1970)
Context: We drove about, looking for churches, my father and I. My father, as you probably know, was a clergyman — he knew all the Uppland churches like the back of his hand. We went to morning services in variouis places and were deeply impressed by the spiritual poverty of these churches, by the lack of any congregation and the miserable spiritual status of the clergy, the poverty of their sermons, and the nonchalance and indifference of the ritual.
In one church, I remember — and I think it has a great deal to do with the end of the film — Father and I were sitting together. My father had already been retired for many years, and was old and frail.... Just before the bell begins to toll, we hear a car outside, a shining Volvo: the clergyman climbs out hurriedly, and there is a faint buzz from the vestry, and then the clergyman appears before he ought to — when the bell stops, that is — and says he feels very poorly and that he's talked to the rector and the rector has said he can use an abbrviated form of the service and drop the part at the altar. So there would be just one psalm and a sermon and another psalm. And goes out. Whereon my father, furious, began hammering on the pew, got to his feet and marched out into the vestry, where a long mumbled conversation ensued; after which the churchwarden also went in, then someone ran up the organ gallery to fetch the organist, after which the churchwarden came out and announced that there would be a complete service after all. My father took the service at the altar, but at the beginning and the end.
In some way I feel the end of the play was influenced by my father's intervention — that at all costs one must do what it is one's duty to do, particularly in spiritual contexts. Even if it can seem meaningless.
Source: Information Science in Theory and Practice (1987), p. 9-11.
n.p.
Oral history interview with Lee Krasner, 1964 Nov. 2 - 1968 Apr. 11
Ill Fares the Land (2010), Conclusion: What Is Living and What Is Dead in Social Democracy?
George Bush: "Remarks to Members of the Senior Executive Service," January 26, 1989. Online by Gerhard Peters and John T. Woolley, The American Presidency Project. http://www.presidency.ucsb.edu/ws/index.php?pid=16628&st
Context: The Government is here to serve, but it cannot replace individual service. And shouldn't all of us who are public servants also set an example of service as private citizens? So, I want to ask all of you, and all the appointees in this administration, to do what so many of you already do: to reach out and lend a hand. Ours should be a nation characterized by conspicuous compassion, generosity that is overflowing and abundant.