{Read} {PDF EPUB} ~download The Night Warriors The Warrior's Sin by Maggie O'Dempsey The Night Warriors: The Warrior's Sin by Maggie O'Dempsey. From and To can't be the same language. That page is already in . Something went wrong. Check the webpage URL and try again. Sorry, that page did not respond in a timely manner. Sorry, that page doesn't exist or is preventing translations. Sorry, that page doesn't exist or is preventing translations. Sorry, that page doesn't exist or is preventing translations. Something went wrong, please try again. Try using the Translator for the Microsoft Edge extension instead. Stations of the Cross. Most merciful Lord, * with a contrite heart and penitent spirit * I bow down before Thy divine Majesty. * I adore Thee as my supreme Lord and Master. * I believe in Thee, * I hope in Thee, * I love Thee above all things. * I am heartily sorry for having offended Thee, * my only and supreme God. * I firmly resolve to amend my life; * and although I am unworthy to obtain mercy, * yet looking upon Thy holy Cross * I am filled with peace and consolation. * I will, therefore, meditate on Thy sufferings, * and visit the Stations * in company with Thy sorrowful Mother * and my holy Guardian Angel, * to promote Thy honor and to save my soul. * I desire to gain all indulgences granted to this holy exercise * for myself and for the souls in Purgatory. * First Station - Jesus Is Condemned to Death. V. We adore Thee, O Christ, and we praise Thee. R. Because by Thy holy Cross, Thou hast redeemed the world. Jesus, the most innocent of beings, is condemned to death, yes, to the shameful death of the cross. In order to remain a friend of Caesar, Pilate delivers Jesus into the hands of His enemies. O fearful crime, to condemn Innocence to death and to displease God in order to please men. O innocent Jesus, * I have sinned and I am guilty of eternal death; * but that I may Live, * Thou dost gladly accept the unjust sentence of death. * For whom then shall I henceforth live * if not for Thee, my Lord? * If I desire to please men, * I can not be Thy servant. * Let me, therefore, rather displease the whole world * than not please Thee, O Jesus! Our Father, Hail Mary, Glory be. V. Lord Jesus, crucified. R. Have mercy on us. Through her heart, His sorrow sharing, All His bitter anguish bearing, Now at length the sword had passed. Second Station - Jesus Carries His Cross. V. We adore Thee, O Christ, and we praise Thee. R. Because by Thy holy Cross, Thou hast redeemed the world. When our divine Redeemer beheld the Cross, He most willingly reached out to it with His bleeding arms. He embraced it lovingly, kissed it tenderly, took it on His bruised shoulders, and, exhausted as He was, He carried it joyfully. O my Jesus, * I can not be Thy friend and follower * if I refuse to carry my cross. * O beloved cross, * I embrace Thee, * I kiss Thee, * I joyfully accept Thee from the hand of my God. * Far be it from me to glory in anything * save in the Cross of my Lord and Redeemer. * By it the world shall be crucified to me, * and I to the world, * that I may be Thine forever. Our Father, Hail Mary, Glory be. V. Lord Jesus, crucified. R. Have mercy on us. O, how sad and sore distressed Was that Mother, highly blest, Of the sole begotten One! Third Station - Jesus Falls the First Time. V. We adore Thee, O Christ, and we praise Thee. R. Because by Thy holy Cross, Thou hast redeemed the world. Carrying the Cross, our dear Savior was so weakened with its heavy weight that He fell exhausted to the ground. The Cross was light and sweet to Him, but our sins made it so heavy and hard to carry. Beloved Jesus, * Thou didst carry the burden and the heavy weight of my sins. * Should I then not bear in union with Thee * my light burden of suffering, * and accept the sweet yoke of Thy commandments? * Thy yoke is sweet and Thy burden is light. * I willingly accept it. * I will take up my cross and follow Thee. Our Father, Hail Mary, Glory be. V. Lord Jesus, crucified. R. Have mercy on us. Christ above in torment hands: She beneath beholds the pangs Of her dying glorious Son. Fourth Station - Jesus Meets His Blessed Mother. V. We adore Thee, O Christ, and we praise Thee. R. Because by Thy holy Cross, Thou hast redeemed the world. How sad and how painful must it have been for Mary to behold her beloved Son laden with the Cross, covered with wounds and blood, and driven through the streets by savage executioners! What unspeakable pangs her most tender heart must have experienced! How earnestly did she desire to die instead of Jesus, or at least with Him! O Jesus, * O Mary, * I am the cause of the pains that pierced your hearts. * Would that my heart might experience some of your sufferings. * O Mother, * let me share in thy sufferings and those of they Son, * that I may obtain the grace of a happy death. Our Father, Hail Mary, Glory be. V. Lord Jesus, crucified. R. Have mercy on us. Is there one who would not weep, Whelmed in miseries so deep, Christ’s dear Mother to behold? Fifth Station - Simon of Cyrene Helps Jesus Carry His Cross. V. We adore Thee, O Christ, and we praise Thee. R. Because by Thy holy Cross, Thou hast redeemed the world. Simon of Cyrene was forced to help our exhausted Savior carry His Cross. How pleased would Jesus have been, had Simon offered his services of his own accord. However, Simon was not invited by Christ as you are. He says: "Take up your cross and follow Me." Nevertheless you recoil, and carry it grudgingly. O Jesus, * whosoever does not take up his cross and follow Thee, * is not worthy of Thee. * Behold, I cheerfully join Thee on the way of the cross. * I desire to carry it with all patience until death, * that I may prove worthy of Thee. Our Father, Hail Mary, Glory be. V. Lord Jesus, crucified. R. Have mercy on us. Can the human heart refrain From partaking in her pain, In that Mother’s pain untold? Sixth Station - Veronica Wipes the Face of Jesus. V. We adore Thee, O Christ, and we praise Thee. R. Because by Thy holy Cross, Thou hast redeemed the world. Moved by compassion, Veronica presents her veil to Jesus, to wipe His disfigured face. He imprints on it His holy countenance, and returns it to her as a recompense. Shall Christ reward you in like manner? Then you too must do Him a service. But you do a service to Christ every time you perform a work of mercy towards your neighbor: for He says: "What you have done to the least of My brethren, you have done to Me." Dearest Jesus, * what return shall I make Thee for all Thy benefits? * Behold, I consecrate myself entirely to Thy service. * My whole heart I give to Thee; * stamp on it Thy holy image, * that I may never forget Thee. Our Father, Hail Mary, Glory be. V. Lord Jesus, crucified. R. Have mercy on us. Bruised, derided, cursed, defiled, She beheld her tender Child, All with bloody scourges rent. Seventh Station - Jesus Falls the Second Time. V. We adore Thee, O Christ, and we praise Thee. R. Because by Thy holy Cross, Thou hast redeemed the world. Overwhelmed by the weight of the Cross, Jesus falls again to the ground. But the cruel executioners do not permit Him to rest a moment. With thrusts and blows they urge Him onward. With what cruelty Jesus in treated and trampled under foot! Remember, compassionate soul, that your sins caused Jesus this painful fall. Have mercy on me, O Jesus, * and help me never to fall into my former sins. * From this moment I will strive sincerely * never to sin again. * But Thou, O Jesus, strengthen me with Thy grace, * that I may faithfully carry out my resolution. Our Father, Hail Mary, Glory be. V. Lord Jesus, crucified. R. Have mercy on us. For the sins of His own nation, Saw Him hang in desolation Till His spirit forth He sent. Eighth Station - Jesus Speaks to the Women of Jerusalem. V. We adore Thee, O Christ, and we praise Thee. R. Because by Thy holy Cross, Thou hast redeemed the world. Moved by compassion, these devoted women weep over our suffering Savior. But He turns to them and says: "Weep not for Me, but weep for yourselves and your children. Weep for your sins and those of your children; for they are the cause of My suffering." You also must weep over your sins, for there is nothing more pleasing to our Lord and more useful to yourself than the tears you shed out of contrition for your sins. O Jesus, * who shall give my eyes a torrent of tears, * that I may day and night weep over my sins? * I beseech Thee by Thy bitter and bloody tears * to move my heart, * so that tears may flow in abundance from my eyes, * and that I may weep over Thy sufferings * and over my sins until death. Our Father, Hail Mary, Glory be. V. Lord Jesus, crucified. R. Have mercy on us. O thou Mother: font of love! Touch my spirit from above, Make my heart with thine accord. Ninth Station - Jesus Falls the Third Time. V. We adore Thee, O Christ, and we praise Thee. R. Because by Thy holy Cross, Thou hast redeemed the world. Exhausted at the foot of Calvary, Jesus falls for the third time to the ground. How painfully must have been reopened all the wounds of His tender body by these repeated falls. And how enormous must my sins be, to cause Jesus to fall so painfully. Had not Jesus taken my sins upon Himself, they would have plunged me into the abyss of Hell. Most merciful Jesus, * I return Thee a thousand thanks * for not permitting me to die in my sins * and fall into the abyss of Hell, * as I have deserved so often. * Enkindle in me a sincere desire to amend my life. * Let me never again fall into sin, * but grant me the grace of final perseverance. Our Father, Hail Mary, Glory be. V. Lord Jesus, crucified. R. Have mercy on us. Make me feel as thou has felt; Make my soul to glow and melt, With the love of Christ my Lord. Tenth Station - Jesus Is Stripped of His Garments. V. We adore Thee, O Christ, and we praise Thee. R. Because by Thy holy Cross, Thou hast redeemed the world. Arriving on Calvary, Jesus was cruelly deprived of His garments. How painful the stripping must have been, because the garments adhered to His mangled body, so that in removing them parts of the flesh were torn away. Jesus is deprived of His garments that He may die possessed of nothing. How happy shall not I die after laying aside my evil habits and tendencies! Help me, O Jesus, to amend my life. * Let it be renewed according to Thy will and desire. * However painful the correction may be to me, * I will not spare myself. * With the assistance of Thy grace, * I will refrain from all sinful pleasure and vain amusement, * that I may die happy and live forever. Our Father, Hail Mary, Glory be. V. Lord Jesus, crucified. R. Have mercy on us. Holy Mother, pierce me through; In my heart each wound renew Of my Savior crucified. Eleventh Station - Jesus Is Nailed to the Cross. V. We adore Thee, O Christ, and we praise Thee. R. Because by Thy holy Cross, Thou hast redeemed the world. Stripped of His garments, Jesus is violently thrown down on the Cross. His hands and His feet are nailed to it in the most cruel way. Jesus remains silent, because it so pleases His heavenly Father. He suffers patiently, because He suffers for you. How do you act in sufferings and trials? How fretful and impatient, how full of complaints are you! O Jesus, * meek and patient Lamb, * I renounce forever my impatience. * Crucify, O Lord, my flesh, * with its evil desires and vices. * Punish and afflict me in this life, * but spare me in the next. * I resign myself altogether to Thy holy will. * May it be done in all things. Our Father, Hail Mary, Glory be. V. Lord Jesus, crucified. R. Have mercy on us. Let me share with Thee His pain, Who for all my sins was slain, Who for me in torment died. Twelfth Station - Jesus Dies on the Cross. V. We adore Thee, O Christ, and we praise Thee. R. Because by Thy holy Cross, Thou hast redeemed the world. Behold Jesus crucified! Behold His wounds received for love of you! His whole appearance betokens love. His head is bent to kiss you. His arms are extended to embrace you. His heart is open to receive you. Oh what love! Jesus dies on the Cross, to preserve you from eternal death. Most lovable Jesus, * who will grant that I may die for love of Thee? * I will endeavor to die to the world and its vanities * when I behold Thee on the Cross * covered with wounds and crowned with thorns. * Merciful Jesus, * take me into Thy wounded heart, * that I may despise all perishable things, * to live and die for Thee alone. Our Father, Hail Mary, Glory be. V. Lord Jesus, crucified. R. Have mercy on us. Let me mingle tears with thee, Mourning Him who mourned for me, All the days that I may live. Thirteenth Station - Jesus Is Taken Down From the Cross. V. We adore Thee, O Christ, and we praise Thee. R. Because by Thy holy Cross, Thou hast redeemed the world. Jesus did not descend from the Cross, but remained on it till His death. When taken down, He rested on the bosom of His beloved Mother as He had so often done in life. Persevere in your good resolutions, and do not flee from the cross. For he who perseveres till the end shall be saved. Consider, moreover, how pure the heart should be that receives the body and blood of Jesus Christ in the adorable Sacrament of the Altar. O Lord Jesus crucified! * I most earnestly entreat Thee: * Help me do what is right * and let me not be separated from Thy Cross, * for on it I desire to live and to die. * Create in me, O Lord, a clean heart, * that I may worthily receive Thee in Holy Communion, and that Thou mayest remain in me, * and I in Thee, * for all eternity. Our Father, Hail Mary, Glory be. V. Lord Jesus, crucified. R. Have mercy on us. By the cross with thee to stay; There with thee to weep and pray Is all I ask of thee to give. Fourteenth Station - Jesus Is Laid in the Tomb. V. We adore Thee, O Christ, and we praise Thee. R. Because by Thy holy Cross, Thou hast redeemed the world. The body of Jesus is laid in a stranger’s tomb. He Who in this world had not whereon to rest His head, would have no grave of His own after death. You whose heart is still attached to this world, despise it that you may not perish with it. O Jesus, * Thou hast singled me out from the world, * what then shall I seek in it? * Thou hast created me for Heaven, * what then shall I desire upon earth? * Depart from me, deceitful world, with thy vanities! Henceforth I will walk the way of the Cross * traced out for me by my Redeemer, * and journey onward to my heavenly home, * where my rest and my joy shall be forever. Our Father, Hail Mary, Glory be. Prayer Before a Crucifix. O Salutaris. Tantum Ergo. Genitori Genitoque Laus et jubilatio Salus, honor, virtus quoque Sit et benedictio, Procedenti ab utroque Compar sit laudatio. Amen. Prayer. Divine Praises. Indulgences. Originally, this pious practice was limited to Jerusalem and its environs. Gradually it became universal as several Popes granted plenary and partial indulgences to the faithful who devoutly meditate on the Way of the Cross. Maggi Thorne perseveres in thrilling Oklahoma City Finals run. LEAK: Maggi Thorne at the Oklahoma City Finals - American Ninja Warrior You won’t believe this crazy save in OKC! American Ninja Warrior City Finals continue in Oklahoma City MONDAY 8/7c on NBC. Posted by Ninja Warrior on Thursday, July 25, 2019. LEAK: Maggi Thorne at the Oklahoma City Finals - American Ninja Warrior. Maggi Thorne delivered a run in the Oklahoma City Finals that we’re confident will live in Ninja Warrior fans’ memories for a long, long time. A former track and field student-athlete at Nebraska, Thorne was one of five women who made it to the fifth obstacle in Oklahoma City Qualifiers. After a smooth start to her City Finals run, we can see Maggi suffer what looked like a nasty fall on the Diving Boards, plunging face-first into the third board. But Maggi managed to make a terrific recovery that allowed her to continue on the course. Check out her sheer determination on the Coconut Climb, the obstacle that got the best of her in the Qualifiers. Better yet, check out her first ever Warped Wall attempt. The Warrior Wives of Evangelical Christianity. Accept it as a difference. It may sound like so much cliched marital advice, but this is a much-discussed idea about sexuality in the evangelical Christian community: Men and women are different. "There's a lot of concern among evangelical men and women about traditional roles being overturned," said Amy DeRogatis, an associate professor of religion at Michigan State University, in an interview. Her new book, Saving Sex, focuses on the anxieties evangelicals feel about sexuality in American culture. But not other people's sexuality—their own. Amid the recent wave of gay-marriage legalizations and debates over reproductive rights that were sparked by this summer's Supreme Court decision in Hobby Lobby , it can be easy to assume that evangelical teachings on sexuality are straightforwardly traditional. But "how you have sex, when you have sex, the amount of sex you have, when you have children—even the smallest act within an evangelical marriage can have these larger-than-life meanings," said DeRogatis. "How you have sex within marriage is incredibly important for you as a Christian, and also as a form of witnessing." Recommended Reading. Is Evangelical Morality Still Acceptable in America? Sex and the Southern Baptist. Mitt Romney’s Family Plan and the Death of D.C. Dealmaking. Recommended Reading. Is Evangelical Morality Still Acceptable in America? Sex and the Southern Baptist. Mitt Romney’s Family Plan and the Death of D.C. Dealmaking. What this means is that there's a surprising amount of sex talk within the evangelical community. A vast industry is dedicated to publishing Christian self-help books with titles like The Gift of Sex and Sexperiment: 7 Days to Lasting Intimacy with Your Spouse. Megachurch preachers like T.D. Jakes and former Mars Hill Church pastor Mark Driscoll have given numerous well-publicized sermons about male and female sexuality and appropriate sexual behavior for Christians. And then there are the blogs—blogs on blogs on blogs. There are so many sites focused on sexuality within evangelical marriages that they even have their own organization: the Christian Marriage Bloggers Association, "a place for those who support and encourage strong marriages." Within this constellation of writers, there are a few distinct movements. Some identify with the label of "Biblical Womanhood" or "Titus 2," which refers to a passage in the Bible about the traits that distinguish men and women. There are pro-natalists, who argue against the use of any kind of contraception. And the "purity industry," as DeRogatis calls it, encourages teen women to commit to remaining virgins by taking pledges, wearing rings, participating in workshops, and attending "purity balls." Some of these movements have gotten attention in pop culture. The 2012 TLC show Virgin Diaries followed adult men and women who had never had sex, many of whom were evangelical Christians. Another TLC show, 19 Kids and Counting, features the Duggars, a 21-member family in Arkansas that's part of the Quiverfull movement, also sometimes called the Christian Patriarchy Movement. According to DeRogatis, this name comes from a passage in Psalms: Children are a heritage from the Lord, offspring a reward from him. Like arrows in the hands of a warrior are children born in one's youth. Blessed is the man whose quiver is full of them. They will not be put to shame when they contend with their opportunities in court. Among these groups, there are a number of perspectives on sexual morality. Some say kissing before marriage is fine, some don't; others say condoms are fine, or not. There's even a degree of internal conflict among them: In a 2009 blog post, Stacy McDonald, an author and Quiverfull apologist of sorts, asked, "Am I 'quiverfull'? No, I think I'd rather be 'Jesus-full.'" But these groups also share certain qualities and ideas. The first is probably obvious: Evangelical sexuality is overwhelmingly framed in opposition to "mainstream" culture. "Over the past thirty or forty years, evangelicals have been galvanized, often by pastors, and sometimes political leaders, to look at secular culture and see it as being in opposition to moral values, traditional values, Biblical values," DeRogatis said. This has created a sense of division between evangelicals and the rest of American culture, and "one of the arenas where that gets worked out has to do with sexuality." Of all the secular specters that haunt the evangelical community, "feminism" is probably among the most disdained. Insofar as the movement is associated with certain legislation, litigation, and causes—like the Equal Rights Amendment, and Roe vs. Wade , and birth-control access—it has very much been in tension with evangelical teachings and sensibilities. This isn't just about moral opposition to abortion, although that's certainly part of it; it's also about reaffirming the God-given, differentiated sexuality of men and women. "The feminist doctrine of our time upholds the notion that femininity is a matter of cultural conditioning," writes the evangelical author Carolyn Mahaney in her book Sex, Romance, and the Glory of God. "Many feminists argue that the only essential difference between men and women is our anatomy, but Genesis teaches otherwise." In her book, DeRogatis notes an interesting twist in the relationship between feminism and evangelicalism. "Many people, over time, started to notice that some of the buzzwords within feminism could be reworked—particularly 'empowerment,'" she said in an interview. Evangelical leaders "pretty consciously started using the language of empowerment to redefine it in different ways." Ironically, this is most potent for young women who grew up in an era of growing rights for women, DeRogatis said. "In the purity movement . young women are told that [the way] to be truly valued, and truly powerful, is not through the promises of feminism," she said. It's "through the Biblical worldview, where women are protected, and their bodies aren’t disrespected, and they’re really valued for who they are and what they can do." There are echoes of this kind of counter-feminist backlash among young women who aren't necessarily evangelical Christians, too. On the Tumblr page "Women Against Feminism," women hold up signs explaining their reasons for rejecting the movement, often using the vocabulary of empowerment—intentionally or not: "I am done with feminism because I have equality and my own voice." Or "I don't need feminism because I'm not going to empower myself by bringing others down." The distinctive sexuality of men and women comes up again and again: Feminism, these women claim, forbids femininity—something they see as fundamental to their identities. People who write and preach on Christian sexual mores have almost certainly helped shape and grow this pushback against feminism in broader American culture. The effect is a kind of momentum—a feeling of counter-cultural sisterhood. It's an "emerging, conservative feminist identity," as Sarah Palin called it in 2010. In much of the evangelical literature DeRogatis explores, the tone defies stereotypes about Puritanical sexual mores in the Christian community. ". Many American evangelicals have come to believe that good marital sex is not just ordained by God, but is healthy and leads to strong self-esteem, financial prosperity, and heightened spiritual awareness," she writes. Often co-authored by husband and wife pairs, popular sex guides from the last two decades explore everything from the the role of anal sex in Biblical marriages to the virtues of sex toys and raunchy costumes. One author, Marabel Morgan, suggests women should try setting up different scenes and creatively using props, such as a trampoline, to initiate sex. "The message of this multi-million dollar publishing industry is clear: Evangelical Christians have the best sex," DeRogatis writes. Predictably, this idea evolved symbiotically with the sexual revolution. "Most early twentieth-century Protestant authors who wrote about sex discussed it in moral and spiritual terms, leaving . technique to trained medical experts," DeRogatis writes. But with the 1967 publication of Herbert J. Miles's Sexual Happiness in Marriage, that changed. He argued that the "one-flesh relationship" between husbands and wives is the natural basis of all marriages—and, moreover, that "sex is only Christian sex if both spouses are sexually satisfied." Miles's approach of offering step-by-step intercourse instructions set the standard for modern-day Christian sex books, DeRogatis writes—a particularly important resource for people who deliberately remain chaste before their wedding day. This often includes gender-specific insights ("a woman never ejaculates or expels fluid as does a man," wrote the Christian couple Beverly and Tim LaHaye in their 1998 book, The Act of Marriage ). Although that information is arguably logistically important, it also sets up an implied argument: Men have sex in a certain way, and this is how; women have sex in a certain way, and this is how. Like the distinctively male and female gender roles defended by many evangelical writers, these definitive sexual roles are attributed to the Bible. In The Act of Marriage , for example, the Song of Solomon is cited as a guide for manual clitoral stimulation: "His left arm is under my head, and his right arm embraces me." DeRogatis notes that this is a "uniquely Protestant approach to the joy of sex. The most authoritative text on sexuality is . the Bible." This raises the stakes of evangelical sexuality. Biblically inspired gender identity and sexuality isn't just a Sarah Palin-esque counter-cultural fad; it's tied to the foundational beliefs of a large group of Christians. Purity movements like "True Love Waits" and organizations like The Council on Biblical Manhood and Womanhood developed in response to, and in tandem with, the sexual revolution and everything after; ultimately, they're an attempt to protect what's seen as a core Christian value. To these men and women, Biblical sexuality is a fundamental part of being a person of faith. Firm expectations about the meaning of manhood and womanhood can have consequences, though. Some evangelical Christians believe in "complementarian" marriages, in which the husband is considered the rightful head of household and the wife is Biblically commanded to be submissive to him. Widely accepted ideas about gender identity in the evangelical community are rooted in this principle. "According to evangelical literature, women are more submissive. They’re more passive. They care more about emotional and relational issues," said DeRogatis. "Men, by nature, are aggressive. They’re leaders. They’re people who can sometimes have trouble understanding or controlling their emotions, and they can often act aggressively. These are truths that evangelicals understand are created by God." Nothing in Christianity says this dynamic should include physical, mental, or emotional abuse; in fact, the book of Colossians in the Bible explicitly instructs, "Husbands, love your wives, and do not be harsh with them." But the question is still troubling: If women are Biblically commanded to submit to their husbands, and their husbands were created by God as aggressive creatures, what's the line between "household leadership" and "abuse"? More importantly, how should evangelical women respond when they think their husbands have crossed that line? John Piper, a Baptist preacher and the founder of the website Desiring God , answered this question in a video interview in 2009. This is a man who has published more than 50 books, and who serves as chancellor of a Christian college; he has 675,000 followers on Twitter. Here is what he said. If it's not requiring her to sin, but simply hurting her, then I think she endures verbal abuse for a season, and perhaps she endures being smacked for a night, and then she finds help from the church. Since then, Piper has written on his website to clarify the intention of that statement. But even if he wasn't meaning to excuse domestic abuse by suggesting that women should "endure being smacked for a night," the ambiguity is there: The aggressive/submissive dynamic of complementarian marriages gives men power over their wives, and it's hard to know how that will express itself over the course of a marriage. "I think that the majority of American evangelicals would say no, that’s not how husbands and wives respect each other," said DeRogatis. "But there is an understanding that men and women are created differently, and in order for marriage to work, you have to understand these differences . and work with them." In a survey of 1,000 mainline and evangelical Protestant ministers conducted by the Southern Baptist organization Lifeway this year, researchers found that two-thirds of pastors speak about domestic abuse in their congregations roughly once a year, if that. Although a third of American women and a fourth of American men report that they have experienced intimate-partner violence, 75 percent of pastors estimated that less than 20 percent of their congregants had ever experienced abuse. Nearly 40 percent estimated that less than 5 percent of the adults and children in their congregations had experienced abuse. Perhaps more troublingly, when these pastors actually did encounter domestic abuse in their congregations, many dealt with it in a "dangerous or even potentially lethal" way, according to the study's authors. "The top priority in sexual and domestic violence should be to ensure the immediate safety of victims or potential victims," they write. "For example, counseling someone to remain at home with their abusive spouse or partner and 'work it out' can potentially lead to devastating consequences for the safety and health of the victim and others in the home." Yet, 62 percent of pastors reported that they had addressed issues of domestic abuse by providing private marriage counseling to couples. Choosing to resolve these situations otherwise "may be countercultural for U.S. clergy, especially those who . view family matters as strictly private, place a high priority on family 'stability,' teach an absolute prohibition against divorce, [or] practice 'male headship' and submission of women," the authors add. In parts of the evangelical blogging community, the idea that women should submit to their husbands and do everything in their power to preserve their marriages can take a troubling tone. In a Warrior Wives post from 2012, the main blogger, Elizabeth, writes: You can pray that God will bless your "sex session." You can pray that he would bring the desire to you. . I've sometimes felt like, I just can't do this. This isn't going to be enjoyable. I REALLY DON'T WANT TO. And then I've quieted my spirit and prayed. God wants sex to be good! . He made it to strengthen marriage! At least sometimes, it seems, this is what it means to be a "warrior wife." In the final chapter of her book, DeRogatis specifically addresses the experience of non-white evangelical Christians. According to Pew's comprehensive survey of American religious affiliation from 2007, about a fifth of evangelicals are black, Hispanic, Asian, or other races. Since then, that proportion has probably grown; as of 2013, an estimated 16 percent of Hispanic Americans identified as evangelical. Yet, the many YouTube videos and blog posts and books about sex in the evangelical community are almost exclusively created by white people, DeRogatis said. "Part of that represents the book industry, and part of that is who has been identified as evangelicals, and part of that is the history of the black church—many people not claiming the term evangelical because it's associated with white people." This creates some symbolic problems—purity being associated with whiteness, homogeneity in the racial depictions included in books, etc.—but it's also an issue of experience, she argued. There's a "really strong emphasis in the literature that you refrain from sex prior to marriage, then you get married, and within marriage you have children, and you stay married," she said. "There isn’t a lot of wiggle room there, or even frank discussion, about the real people who don’t live up to that ideal." Although she stressed that this topic was not a main focus of her research, she did find somewhat different language in the sermons of African American pastors like T.D. Jakes. "What I saw in Jakes was a tendency to focus more on wholeness and on forgiving yourself: Your sexual past or things that might be seen as sexual indiscretions might be forgiveable. They don’t ruin you for the future," she said. Although DeRogatis said that the audience Jakes is speaking to probably includes more people with experiences that fall outside of the evangelical "ideal" of a lifelong marriage and a minivan full of kids, she also pointed out that this experience probably isn't shared by many white evangelicals, either. It's all about "who’s writing the books and who’s selling them—who has the market on the books, and who’s buying them." This seems to be a fitting observation for the whole warrior wives enterprise. Everything suggests that these ideas are earnestly and genuinely important to a lot of Christians, and a lot of Christian women in particular. But who's selling them? Glasgow Warriors clinch 1872 Cup in pulsating derby win over Edinburgh. The 1872 Cup has returned to Glasgow for the first time since 2017 after Danny Wilson’s men secured a bonus point 29-19 victory over arch- rivals Edinburgh to win the series 2-1. Following a humiliating loss to Benetton last time out, it was clear from the start that Warriors were determined to make amends, with the home players celebrating minor victory with a raucous energy. Their lack of energy in Italy had been a particular frustration for Wilson and there was clear intent here to generate their own momentum. It wasn’t one-way traffic and Edinburgh had a spell in the ascendancy, but Warriors were as resilient in defence as they were purposeful in attack, and academy stand-off Ross Thompson saw off the threat by ripping the ball in a tackle and then sending a 60-yard clearance downfield. Sign up to our daily newsletter. The i newsletter cut through the noise. Thompson fired the hosts into the lead with a 35-yard offside penalty, and then Ali Price – one of three players on the park selected on Thursday for this summer’s Lions tour – sent full-back Cole Forbes – hitting a brilliant line like a runaway train – over for the first try of the evening. Edinburgh hit back when Dave Cherry burst over for a try off the back of a powerful lineout drive, and Nathan Chamberlain nailed the touchline conversion to make it 10-7, but the pendulum swung immediately back towards the hosts when Kyle Steyn hunted down Edinburgh full-back Damien Hoyland, Fraser Brown stole possession on the deck and Foto Lokotui wrestled over. While Glasgow’s intent going forward was impressive, that problem with discipline continued to haunt them, and Rob Harley was sent to the sin- bin for side entry. Pierre Schoeman wasted no time in grabbing Edinburgh’s second try of the night from another lineout drive. There were then two red-cards in quick succession. First Mark Bennett was given his marching orders after a ‘captain’s challenge’ from Brown highlighted that the Edinburgh centre’s shoulder had made contact with Price’s jaw in a tackle, and five minutes later Henry Pyrgos made a successful challenge of his own when he was caught on the side of the head by Oli Kebble’s swinging elbow. Under the law variations which are being trialed during this Rainbow Cup campaign, that meant both players would not be allowed to return to the match but could be replaced after their respective sides had played the next 20 minutes with 14 men. Rakuten Kobo. Not in United States ? Choose your country's store to see books available for purchase. See if you have enough points for this item. Sign in. Synopsis. Jay had been itching to touch Katerina's young adjustor Olanthe since the first night he had set his red vampire eyes on her. All his instincts had told him she was the one, his one true mate. The woman Fate had created to fulfill his soul and complete his immortal heart. There was only one problem, as a historical womanizer and insatiable heart breaker the former Norse prince was no prince Charming, and he would have to prove to everyone including himself that he was ready to be a one woman vamp. Olanthe had all her dreams neatly planned out, she even knew the names of the children she would one day have. The appearance of a sexy as hell vampire had come like a tornado and thrown all her dreams into a spin. Everyone was telling her to stay away from the Night Warrior, and perhaps that would have been the safest way to put her dreams back in order, but there was something pulling her towards him and with the evil getting out of hand in Rivercast there was only one place where she felt safe; in his arms.