Mr. Draper had just taken the
first photograph of the moon, freezing her pale face on cold paper.
perhaps we are all immigrants
trading one home for another
first we leave the womb for air
then the suburbs for the filthy city
in search of a better life
some of us just happened to leave entire countries 
“Kötü bir anıyı unutmanın en iyi yolu güzel bir tanesiyle değişmektir.”
Evangelicals inherited two important traits from Pietism.
First, emotion played so large a part in the Pietists’ religious life that reason was downplayed. Since the mind could not fathom the mysteries of human destiny, feelings were left to carry the meaning of faith.
Second, Pietism assumed the existence of the institutional church. It made no frontal attacks on it. But it shifted what was essential to Christianity—the new birth and the spiritual life—from the traditional state churches to smaller fellowship groups or voluntary associations of believers.
Pietism arose as a reaction to this ossification of the Reformation. Just as Jansenism opposed the cheap grace of the French Jesuits, so the Pietists challenged the nominal faith of German Lutheranism.
The aims of the Pietists were twofold: First, they stressed the importance of personal faith. They left behind all dreams of Catholic Christendom and Puritan commonwealths. They believed that Christianity starts with the individual. So for the first time in Christian history, the idea of conversions of baptized Christians (as well as pagans) came to prominence.
Second, the Pietists wanted to shift the center of the Christian life from the state churches, in which a person was born and brought up, to intimate fellowships of those who had a living faith in God. Revitalized laypeople from these centers were expected to spread the Word of God through all classes of men and women.
Many in the next generation, the first of the eighteenth century, felt fewer obligations to the Christian past, so instead of trying to harmonize nature and Scripture, they simply set aside revelation. Many intellectuals claimed that the parts of the Bible that agree with reason are clearly unnecessary. The parts that contradict reason—the myths, miracles, and priestly elements—are simply untrue. This more militant attitude against the faith was especially evident in France.
These Dissenting Brethren of Westminster articulated the denominational theory of the church in several fundamental truths:
First, since a person is unable to always see all of the truth clearly, differences of opinion about the outward form of the church are inevitable.
Second, even though these differences do not involve fundamentals of the faith, they are not matters of indifference. Every Christian is obligated to practice what he believes the Bible teaches.
Third, since no church has a final and full grasp of divine truth, the true church of Christ can never be fully represented by any single ecclesiastical structure.
Finally, the mere fact of separation does not of itself constitute schism. It is possible to be divided at many points and still be united in Christ.