Authority Christian Quotes

An acquaintance merely enjoys your company, a fair-weather companion flatters when all is well, a true friend has your best interests at heart and the pluck to tell you what you need to hear.

Errors do not cease to be errors simply because they’re ratified into law.

Poor God, how often He is blamed for all the suffering in the world. It’s like praising Satan for allowing all the good that happens.

It’s not unpatriotic to denounce an injustice committed on our behalf, perhaps it’s the most patriotic thing we can do.

Never annoy an inspirational author or you will become the poison in her pen and the villian in every one of her books.

Writers don't make any money at all. We make about a dollar. It is terrible. But then again we don't work either. We sit around in our underwear until noon then go downstairs and make coffee, fry some eggs, read the paper, read part of a book, smell the book, wonder if perhaps we ourselves should work on our book, smell the book again, throw the book across the room because we are quite jealous that any other person wrote a book, feel terribly guilty about throwing the schmuck's book across the room because we secretly wonder if God in heaven noticed our evil jealousy, or worse, our laziness. We then lie across the couch facedown and mumble to God to forgive us because we are secretly afraid He is going to dry up all our words because we envied another man's stupid words. And for this, as I said, we are paid a dollar. We are worth so much more.

... what you think is right isn't the same as knowing what is right.

Many Spirit-filled authors have exhausted the thesaurus in order to describe God with the glory He deserves. His perfect holiness, by definition, assures us that our words can't contain Him. Isn't it a comfort to worship a God we cannot exaggerate?

If you boil it down, just because someone else does the wrong thing we are not exempt from doing what’s right.

Wherever morality is based on theology, wherever right is made dependent on divine authority, the most immoral, unjust, infamous things can be justified and established.

... a true friend has your best interests at heart and the pluck to tell you what you need to hear.

That's it. Love makes us all strong.

We do not segment our lives, giving some time to God, some to our business or schooling, while keeping parts to ourselves. The idea is to live all of our lives in the presence of God, under the authority of God, and for the honor and glory of God. That is what the Christian life is all about.

Evil influence is like a nicotine patch, you cannot help but absorb what sticks to you.

When the author walks onto the stage, the play is over

Socrates: Have you noticed on our journey how often the citizens of this new land remind each other it is a free country? Plato: I have, and think it odd they do this. Socrates: How so, Plato? Plato: It is like reminding a baker he is a baker, or a sculptor he is a sculptor. Socrates: You mean to say if someone is convinced of their trade, they have no need to be reminded. Plato: That is correct. Socrates: I agree. If these citizens were convinced of their freedom, they would not need reminders.

The main point of Christianity was this: that Nature is not our mother: Nature is our sister. We can be proud of her beauty, since we have the same father; but she has no authority over us; we have to admire, but not to imitate. This gives to the typically Christian pleasure in this earth a strange touch of lightness that is almost frivolity. Nature was a solemn mother to the worshipers of Isis and Cybele. Nature was a solemn mother to Wordsworth or to Emerson. But Nature is not solemn to Francis of Assisi or to George Herbert. To St. Francis, Nature is a sister, and even a younger sister: a little, dancing sister, to be laughed at as well as loved.

There has to be a cut-off somewhere between the freedom of expression and a graphically explicit free-for-all.

I know I only have one arm, but I’d be proud to have you on it.

It is unfortunate that in most cases when the sins of the father fall on the son it is because unlike God, people refuse to forgive and forget and heap past wrongs upon innocent generations.

Is not all the stupid chatter of most of our newspapers the babble of fools who suffer from the fixed idea of morality, legality, christianity and so forth, and only seem to go about free because the madhouse in which they walk takes in so broad a space?

If Christ is God, He cannot sin, and if suffering was a sin in and by itself, He could not have suffered and died for us. However, since He took the most horrific death to redeem us, He showed us in fact that suffering and pain have great power.

If God is the author of life, there must be a script.

Until the will and the affections are brought under the authority of Christ, we have not begun to understand, let alone accept, His Lordship. The Cross, as it enters the love life, will reveal the heart’s truth.

Fear of the LORD is the beginning of knowledge. Only Fools despise wisdom and discipline." Proverbs 1:7 NLT

The devil has not vanished simply because people refuse to believe he exists, no more than God has...

I am an author of Christian Fantasy. My first 7 books were Christian Romance, but I came over to the Dark Side when I heard there were cookies.

Jesus was not revolutionary because he said we should love God and each other. Moses said that first. So did Buddha, Confucius, and countless other religious leaders we've never heard of. Madonna, Oprah, Dr. Phil, the Dali Lama, and probably a lot of Christian leaders will tell us that the point of religion is to get us to love each other. "God loves you" doesn't stir the world's opposition. However, start talking about God's absolute authority, holiness, ... Christ's substitutionary atonement, justification apart from works, the necessity of new birth, repentance, baptism, Communion, and the future judgment, and the mood in the room changes considerably.

A friend asked the author,"If this conversion you speak about is truly supernatural, and why is it not more evident in the lives of so many Christians that I know?

Since art is considered a noble field, art should be used to promote all that is good and noble, and in a noble fashion.

I do understand what love is, and that is one of the reasons I can never again be a Christian. Love is not self denial. Love is not blood and suffering. Love is not murdering your son to appease your own vanity. Love is not hatred or wrath, consigning billions of people to eternal torture because they have offended your ego or disobeyed your rules. Love is not obedience, conformity, or submission. It is a counterfeit love that is contingent upon authority, punishment, or reward. True love is respect and admiration, compassion and kindness, freely given by a healthy, unafraid human being.

Humans do have authority over creation—but it is a delegated authority to care for animals as God would and not to destroy them. All life still belongs to the Creator of life, as it did the in the beginning.

Until every soul is freely permitted to investigate every book, and creed, and dogma for itself, the world cannot be free. Mankind will be enslaved until there is mental grandeur enough to allow each man to have his thought and say. This earth will be a paradise when men can, upon all these questions differ, and yet grasp each other's hands as friends. It is amazing to me that a difference of opinion upon subjects that we know nothing with certainty about, should make us hate, persecute, and despise each other. Why a difference of opinion upon predestination, or the trinity, should make people imprison and burn each other seems beyond the comprehension of man; and yet in all countries where Christians have existed, they have destroyed each other to the exact extent of their power. Why should a believer in God hate an atheist? Surely the atheist has not injured God, and surely he is human, capable of joy and pain, and entitled to all the rights of man. Would it not be far better to treat this atheist, at least, as well as he treats us? Christians tell me that they love their enemies, and yet all I ask is—not that they love their enemies, not that they love their friends even, but that they treat those who differ from them, with simple fairness. We do not wish to be forgiven, but we wish Christians to so act that we will not have to forgive them. If all will admit that all have an equal right to think, then the question is forever solved; but as long as organized and powerful churches, pretending to hold the keys of heaven and hell, denounce every person as an outcast and criminal who thinks for himself and denies their authority, the world will be filled with hatred and suffering. To hate man and worship God seems to be the sum of all the creeds.

He does not want a girl who trifles with Christianity. He wants a woman who is radically given to Christ. He does not want a girl who prays tepid, lukewarm prayers. He wants a woman who lives in defiance of the powers of Hell. He does not want a girl who is self-adorning with the latest fashions and trends. He wants a woman who is adorned with the inner jewelry of Christ-given holiness. He does not want a girl who dishonors and belittles her parents. He wants a woman who honors the authorities God has placed in her life and serves them with charity and gladness. He does not want a girl whose Bible is an accessory to her wardrobe. He wants a woman whose hunger and thirst is to know the Lord, and who diligently feasts upon His Word. He does not want a girl whose tongue is a deceptive weapon of selfishness. He wants a woman whose words drip with the honey of the name of Jesus.

The sense of the joy in anything is the sense of Christ.

...Whilst on board the Beagle I was quite orthodox, and I remember being heartily laughed at by several of the officers... for quoting the Bible as an unanswerable authority on some point of morality... But I had gradually come by this time, i.e., 1836 to 1839, to see that the Old Testament from its manifestly false history of the world, with the Tower of Babel, the rainbow at sign, &c., &c., and from its attributing to God the feelings of a revengeful tyrant, was no more to be trusted than the sacred books of the Hindoos, or the beliefs of any barbarian. ...By further reflecting that the clearest evidence would be requisite to make any sane man believe in the miracles by which Christianity is supported, (and that the more we know of the fixed laws of nature the more incredible do miracles become), that the men at that time were ignorant and credulous to a degree almost uncomprehensible by us, that the Gospels cannot be proved to have been written simultaneously with the events, that they differ in many important details, far too important, as it seemed to me, to be admitted as the usual inaccuracies of eyewitnesses; by such reflections as these, which I give not as having the least novelty or value, but as they influenced me, I gradually came to disbelieve in Christianity as a divine revelation. The fact that many false religions have spread over large portions of the earth like wild-fire had some weight with me. Beautiful as is the morality of the New Testament, it can be hardly denied that its perfection depends in part on the interpretation which we now put on metaphors and allegories. But I was very unwilling to give up my belief... Thus disbelief crept over me at a very slow rate, but was at last complete. The rate was so slow that I felt no distress, and have never since doubted even for a single second that my conclusion was correct. I can indeed hardly see how anyone ought to wish Christianity to be true; for if so the plain language of the text seems to show that the men who do not believe, and this would include my Father, Brother and almost all of my friends, will be everlastingly punished. And this is a damnable doctrine.

Because you are a born-again believer, the prayers that come out of your mouth carry the authority of heaven. You now have all the angels and the arsenal of heaven on your side, ready to do battle to execute the judgments of God upon the devil and his kingdom.

To say on the authority of the Bible that God does a thing no honourable man would do, is to lie against God; to say that it is therefore right, is to lie against the very spirit of God.

The study of theology, as it stands in Christian churches, is the study of nothing; it is founded on nothing; it rests on no principles; it proceeds by no authorities; it has no data; it can demonstrate nothing; and it admits of no conclusion. Not anything can be studied as a science, without our being in possession of the principles upon which it is founded; and as this is the case with Christian theology, it is therefore the study of nothing.

It must be conceded by those who admit the authority of Scripture (such only he is addressing) that from the decision of the word of God there can be no appeal.

There is only one misery . . . not to be saints.

The ultimate authority of my life is not the Bible; it is not confined between the covers of a book. It is not something written by men and frozen in time. It is not from a source outside myself. My ultimate authority is the divine voice in my own soul. Period.

Every other person who is at the heart of any religion has had his or her beginning either in fancy or in fact. But nevertheless, there is a beginning. Jesus' birth in Bethlehem was a moment preceded by eternity. His being neither originated in time nor came about by the will of humanity. The Author of time, who lived in the eternal, was made incarnate in time that we might live with the eternal in view. In that sense, the message of Christ was not the introduction of a religion, but an introduction to truth about reality as God alone knows it. To deny Jesus' message while pursuing spirituality is to conjure an imaginary religion in an attempt to see heaven while sight is confined to the earth. That is precisely what Jesus challenged when he said, "I have come that [you] may have life" (John 10:10). His life spells living. Your life or my life, apart from Him, spells death.

Today, for the mass of humanity, science and technology embody 'miracle, mystery, and authority'. Science promises that the most ancient human fantasies will at last be realized. Sickness and ageing will be abolished; scarcity and poverty will be no more; the species will become immortal. Like Christianity in the past, the modern cult of science lives on the hope of miracles. But to think that science can transform the human lot is to believe in magic. Time retorts to the illusions of humanism with the reality: frail, deranged, undelivered humanity. Even as it enables poverty to be diminished and sickness to be alleviated, science will be used to refine tyranny and perfect the art of war.

Think of people you consider fanatical. They're overbearing, self-righteous, opinionated, insensitive, and harsh. Why? It's not because they are too Christian, it's because they are not Christian enough. They are fanatically zealous and courageous, but they are not fanatically humble, sensitive, loving, emphatic, forgiving, or understanding- as Christ was... What strikes us as overly fanatical is actually a failure to be fully committed to Christ and his gospel.

People try to persuade us that the objections against Christianity spring from doubt. That is a complete misunderstanding. The objections against Christianity spring from insubordination, the dislike of obedience, rebellion against all authority. As a result, people have hitherto been beating the air in their struggle against objections, because they have fought intellectually with doubt instead of fighting morally with rebellion.

Life is a misery, death an uncertainty. Suppose it steals suddenly upon me, in what state shall I leave this world? When can I learn what I have here neglected to learn? Or is it true that death will cut off and put an end to all care and all feeling? This is something to be inquired into. But no, this cannot be true. It is not for nothing, it is not meaningless that all over the world is displayed the high and towering authority of the Christian faith. Such great and wonderful things would never have been done for us by God, if the life of the soul were to end with the death of the body. Why then do I delay? Why do I not abandon my hopes of this world and devote myself entirely to the search for God and for the happy life?

That a good man may have his back to the wall is no more than we knew already, but that God could have His back to the wall is a boast for all insurgents forever. Christianity is the only religion on earth that has felt that omnipotence made God incomplete. Christianity alone felt that God, to be wholly God, must have been a rebel as well as a king. Alone of all creeds, Christianity has added courage to the virtues of the Creator. For the only courage worth calling courage must necessarily mean that the soul passes a breaking point -- and does not break. In this indeed I approach a matter more dark and awful than it is easy to discuss; and I apologize in advance if any of my phrases fall wrong or seem irreverent touching a matter which the greatest saints and thinkers have justly feared to approach. But in the terrific tale of the Passion there is a distinct emotional suggestion that the author of all things (in some unthinkable way) went not only through agony, but through doubt. It is written, "Thou shalt not tempt the Lord thy God." No; but the Lord thy God may tempt Himself; and it seems as if this was what happened in Gethsemane. In a garden Satan tempted man: and in a garden God tempted God. He passed in some superhuman manner through our human horror of pessimism. When the world shook and the sun was wiped out of heaven, it was not at the crucifixion, but at the cry from the cross: the cry which confessed that God was forsaken of God. And now let the revolutionists choose a creed from all the creeds and a god from all the gods of the world, carefully weighing all the gods of inevitable recurrence and of unalterable power. They will not find another god who has himself been in revolt. Nay (the matter grows too difficult for human speech), but let the atheists themselves choose a god. They will find only one divinity who ever uttered their isolation; only one religion in which God seemed for an instant to be an atheist.

The gates of Hell are terrible to behold, are they not?

... love for our neighbours does not die the minute we enter heaven, it intensifies.

There are many forms of tyrants, but there are none so terrible as those stifling their own people in the name of freedom.

They said I would never live. I lived. They said I would never think. I think. They said I would never walk. I walked. They said I would never dance, but I never danced anyway.

Church history has repeatedly and clearly proven one thing: Once the highest view of Scripture is abandoned by any theologian, group, denomination, or church, the downhill slide in both its theology and practice is inevitable.

It is more beautiful to trust in God. The beautiful in this world is all from his hand, declaring the perfection of taste; he is the author of all form; he clothes the lily, he colours the rose, he distils the dewdrop, he makes the music of nature; in a word, he organized us for this life, and imposed its conditions; and they are such guaranty to me that, trustful as a little child, I leave to him the organization of my Soul, and every arrangement for the life after death. I know he loves me.

Intellectualism is a poor master over passion

You may go over the world and you will find that every form of religion which has breathed upon this earth has degraded woman... I have been traveling over the old world during the last few years and have found new food for thought. What power is it that makes the Hindoo woman burn herself upon the funeral pyre of her husband? Her religion. What holds the Turkish woman in the harem? Her religion. By what power do the Mormons perpetuate their system of polygamy? By their religion/ Man, of himself, could not do this; but when he declares, 'Thus saith the Lord,' of course he can do it. So long as ministers stand up and tell us Christ is the head of the church, so is man the head of woman, how are we to break the chains which have held women down through the ages? You Christian women look at the Hindoo, the Turkish, the Mormon women, and wonder how they can be held in such bondage... Now I ask you if our religion teaches the dignity of woman? It teaches us the abominable idea of the sixth century--Augustine's idea--that motherhood is a curse; that woman is the author of sin, and is most corrupt. Can we ever cultivate any proper sense of self-respect as long as women take such sentiments from the mouths of the priesthood?

Saint Augustine … insisted that scripture taught nothing but charity. Whatever the biblical author may have intended, any passage that seemed to preach hatred and was not conducive to love must be interpreted allegorically and made to speak of charity.

We don't worship Satan, we worship ourselves using the metaphorical representation of the qualities of Satan. Satan is the name used by Judeo-Christians for that force of individuality and pride within us. But the force itself has been called by many names.We embrace Christian myths of Satan and Lucifer, along with Satanic renderings in Greek, Roman, Islamic, Sumerian, Syrian, Phrygian, Egyptian, Chinese or Hindu mythologies, to name but a few. We are not limited to one deity, but encompass all the expressions of the accuser or the one who advocates free thought and rational alternatives by whatever name he is called in a particular time and land. It so happens that we are living in a culture that is predominantly Judeo-Christian, so we emphasize Satan. If we were living in Roman times, the central figure, perhaps the title of our religion, would be different. But the name would be expressing and communicating the same thing. It's all context.

There is a circularity here I do not doubt. I am defending the Bible by the Bible. Circularity of a kind is unavoidable when one seeks to defend an ultimate standard of truth, for one's defense must itself be accountable to that standard.

What makes art Christian art? Is it simply Christian artists painting biblical subjects like Jeremiah? Or, by attaching a halo, does that suddenly make something Christian art? Must the artist’s subject be religious to be Christian? I don’t think so. There is a certain sense in which art is its own justification. If art is good art, if it is true art, if it is beautiful art, then it is bearing witness to the Author of the good, the true, and the beautiful

It is a great thing when I discover I am no longer my own but His. If the ten shillings in my pocket belong to me, then I have full authority over them. But if they belong to another who has committed them to me in trust, then I cannot buy what I please with them, and I dare not lose them. Real Christian life begins with knowing this.

I didn't come looking for you the day you uninvitedly appeared on my doorstep How did we go from nonchalant conversation me waiting for you to turn me off with corny jokes and mind dumbing conversation to love To love and mind blowing chemistry that I've yet to make sense of What are you here to teach me?

Here is the enemy’s game plan: If he can move you from the place where God has planted you, then he will delay your purpose and destiny. The enemy understands that he has no authority over the true believer, that he has no power. The only power he has is the power the believer renders to him. This is called giving the enemy legal rights to our lives. He then has the ability to entrap us and delay us spiritually.

Christians, indeed, have a special obligation not to forget how great and how inextinguishable the human proclivity for violence is, or how many victims it has claimed, for they worship a God who does not merely take the part of those victims, but who was himself one of them, murdered by the combined authority and moral prudence of the political, religious, and legal powers of human society.

It was a mark of Constantine's political genius and flexibility that he realized it was better to utilize a religion(Christianity) that already had a well-established structure of authority as a prop to the imperial regime rather than exclude it as a hindrance.

Consider these questions: Did Jesus ever suggest by word of example that we should aspire to acquire, let alone take over, the power of Caesar? Did Jesus spend any time and energy trying to improve, let alone dominate, the reigning government of his day? Did he ever word to pass laws against the sinners he hunt out with and ministered to? Did he worry at all about ensuring that his rights and the religious rights of his followers were protected? Does any author in the New Testament remotely hint that engaging in this sort of activity has anything to do with the kingdom of God? The answer to all these questions is, of course, no.

Thomas Merton said it was actually dangerous to put the Scriptures in the hands of people whose inner self is not yet sufficiently awakened to encounter the Spirit, because they will try to use God for their own egocentric purposes. (This is why religion is so subject to corruption!) Now, if we are going to talk about conversion and penance, let me apply that to the two major groups that have occupied Western Christianity—Catholics and Protestants. Neither one has really let the Word of God guide their lives. Catholics need to be converted to giving the Scriptures some actual authority in their lives. Luther wasn’t wrong when he said that most Catholics did not read the Bible. Most Catholics are still not that interested in the Bible. (Historically they did not have the printing press, nor could most people read, so you can’t blame them entirely.) I have been a priest for 42 years now, and I would sadly say that most Catholics would rather hear quotes from saints, Popes, and bishops, the current news, or funny stories, if they are to pay attention. If I quote strongly from the Sermon on the Mount, they are almost throwaway lines. I can see Catholics glaze over because they have never read the New Testament, much less studied it, or been guided by it. I am very sad to have to admit this. It is the Achilles heel of much of the Catholic world, priests included. (The only good thing about it is that they never fight you like Protestants do about Scripture. They are easily duped, and the hierarchy has been able to take advantage of this.) If Catholics need to be converted, Protestants need to do penance. Their shout of “sola Scriptura” (only Scripture) has left them at the mercy of their own cultures, their own limited education, their own prejudices, and their own selective reading of some texts while avoiding others. Partly as a result, slavery, racism, sexism, classism, xenophobia, and homophobia have lasted authoritatively into our time—by people who claim to love Jesus! I think they need to do penance for what they have often done with the Bible! They largely interpreted the Bible in a very individualistic and otherworldly way. It was “an evacuation plan for the next world” to use Brian McLaren’s phrase—and just for their group. Most of Evangelical Protestantism has no cosmic message, no social message, and little sense of social justice or care for the outsider. Both Catholics and Protestants (Orthodox too!) found a way to do our own thing while posturing friendship with Jesus.

Lest we forget, the birth of modern physics and cosmology was achieved by Galileo, Kepler and Newton breaking free not from the close confining prison of faith (all three were believing Christians, of one sort or another) but from the enormous burden of the millennial authority of Aristotelian science. The scientific revolution of the sixteenth and seventeenth centuries was not a revival of Hellenistic science but its final defeat.

We think ourselves possessed, or at least we boast that we are so, of liberty of conscience on all subjects and of the right of free inquiry and private judgment in all cases, and yet how far are we from these exalted privileges in fact. There exists, I believe, throughout the whole Christian world, a law which makes it blasphemy to deny, or to doubt the divine inspiration of all the books of the Old and New Testaments, from Genesis to Revelations. In most countries of Europe it is punished by fire at the stake, or the rack, or the wheel. In England itself, it is punished by boring through the tongue with a red-hot poker. In America it is not much better; even in our Massachusetts, which, I believe, upon the whole, is as temperate and moderate in religious zeal as most of the States, a law was made in the latter end of the last century, repealing the cruel punishments of the former laws, but substituting fine and imprisonment upon all those blasphemies upon any book of the Old Testament or New. Now, what free inquiry, when a writer must surely encounter the risk of fine or imprisonment for adducing any arguments for investigation into the divine authority of those books? Who would run the risk of translating Volney's Recherches Nouvelles? Who would run the risk of translating Dupuis? But I cannot enlarge upon this subject, though I have it much at heart. I think such laws a great embarrassment, great obstructions to the improvement of the human mind. Books that cannot bear examination, certainly ought not to be established as divine inspiration by penal laws... but as long as they continue in force as laws, the human mind must make an awkward and clumsy progress in its investigations. I wish they were repealed. {Letter to Thomas Jefferson, January 23, 1825}

Christ is the Master; the Scriptures are only the servant. The true way to test all the Books is to see whether they work the will of Christ or not. No Book which does not preach Christ can be apostolic, though Peter or Paul were its author. And no Book which does preach Christ can fail to be apostolic, although Judas, Ananias, Pilate, or Herod were its author.

Historically, all ethics undoubtedly begin with religion; but I do not now deal with historical questions. I do not ask who was the first lawgiver. I only maintain that it is we, and we alone, who are responsible for adopting or rejecting some suggested moral laws; it is we who must distinguish between the true prophets and the false prophets. All kinds of norms have been claimed to be God-given. If you accept 'Christian' ethics of equality and toleration and freedom of conscience only because of its claim to rest upon divine authority, then you build on a weak basis; for it has been only too often claimed that inequality is willed by God, and that we must not be tolerant with unbelievers. If, however, you accept the Christian ethics not because you are commanded to do so but because of your conviction that it is the right decision to take, then it is you who have decided.

Where the preamble declares that coercion is a departure from the plan of the holy author of our religion, an amendment was proposed, by inserting the word "Jesus Christ," so that it should read "a departure from the plan of Jesus Christ, the holy author of our religion." The insertion was rejected by a great majority, in proof that they meant to comprehend, within the mantle of it's protection, the Jew and the Gentile, the Christian and Mahometan, the Hindoo, and infidel of every denomination.

I think that every living person, every person who is awake to the functioning principles within his reality has a moment where he stops blaming the problems in the world on group thinking, on humanity and authority, and starts to face himself. I hate this more than anything. This is the hardest principle within christian spirituality for me to deal with. The problem is not out there, the problem is the needy beast of a thing living in my chest.

Religion is, as I say, something universal and something human, and something impossible to eradicate, nor would I want to eradicate it. I am a religious person, although I am not a believer. Religion is at its best when it is a long way from political power. The founder of the Christian religion -- or, the founders of the Christian religion, Jesus and St. Paul -- were both clear about this. "Blessed are the meek." "You shall love your neighbor as yourself." St. Paul is perfectly clear that the highest Christian virtue is charity, not patriotism, not martial valor, not exalting your class, your group, your race above others, but charity. That's the highest virtue. When religion remembers that and acts accordingly, it does good. But religion, at various points in human history, notably the history of western Europe and the history of some parts of the Middle East more recently, has acquired political power, and put its hands on the levers of social authority. It decides who shall live and who shall die. It decides how we shall dress, what we shall be allowed to read, whether we shall go to war, and so on. When religion acquires that power, it goes bad very rapidly.

If the people of Europe had known as much of astronomy and geology when the bible was introduced among them, as they do now, there never could have been one believer in the doctrine of inspiration. If the writers of the various parts of the bible had known as much about the sciences as is now known by every intelligent man, the book never could have been written. It was produced by ignorance, and has been believed and defended by its author. It has lost power in the proportion that man has gained knowledge. A few years ago, this book was appealed to in the settlement of all scientific questions; but now, even the clergy confess that in such matters, it has ceased to speak with the voice of authority. For the establishment of facts, the word of man is now considered far better than the word of God. In the world of science, Jehovah was superseded by Copernicus, Galileo, and Kepler. All that God told Moses, admitting the entire account to be true, is dust and ashes compared to the discoveries of Descartes, Laplace, and Humboldt. In matters of fact, the bible has ceased to be regarded as a standard. Science has succeeded in breaking the chains of theology. A few years ago, Science endeavored to show that it was not inconsistent with the bible. The tables have been turned, and now, Religion is endeavoring to prove that the bible is not inconsistent with Science. The standard has been changed.

Christ became our Brother in order to help us. Through him our brother has become Christ for us in the power and authority of the commission Christ has given him. Our brother stands before us the sign of the truth and the grace of God. He has been given to us to help us. He hears the confession of our sins in Christ's stead and he forgives our sins in Christ's name. He keeps the secret of our confession as God keeps it. When I go to my brother to confess, I am going to God.

I often ask myself, 'Who would Jesus vote for?' Then I start to think that he wouldn't vote at all; however, it would not be out of apathy or disinterest, but out of perfection and light. As a miracle worker, I think he would, by the power of God's teachings, the perseverance and the truth, influence in a modern sense whoever is put into office how to best serve his fellow men. One, like his skeptics, may find that impractical. But there is a message in that no man in power can slow the momentum of the will of God, and the miracles of his teachings will be forever victorious.

But, of course, what mattered most of all was my deep-seated hatred of authority, my monstrous individualism, my lawlessness. No word in my vocabulary expressed deeper hatred than the word INTERFERENCE. But Christianity placed at the centre what then seemed to me a transcendental Interferer. If its picture were true then no sort of 'treaty with reality' could ever be possible. There was no region even in the innermost depth of one's soul (nay, there least of all) which one could surround with a barbed wire fence and guard with a notice No Admittance. And that was what I wanted; some area, however small, of which I could say to all other beings, 'This is my business and mine only.

All the books were beginning to turn against me. Indeed, I must have been blind as a bat not to have seen it long before, the ludicrous contradiction between my theory of life and my actual experiences as a reader. George MacDonald had done more to me than any other writer; of course it was a pity that he had that bee in his bonnet about Christianity. He was good in spite of it. Chesterton has more sense than all the other moderns put together; bating, of course, his Christianity. Johnson was one of the few authors whom I felt I could trust utterly; curiously enough, he had the same kink. Spenser and Milton by a strange coincidence had it too. Even among ancient authors the same paradox was to be found. The most religious (Plato, Aeschylus, Virgil) were clearly those on whom I could really feed. On the other hand, those writers who did not suffer from religion and with whom in theory my sympathy ought to have been complete -- Shaw and Wells and Mill and Gibbon and Voltaire -- all seemed a little thin; what as boys we called "tinny". It wasn't that I didn't like them. They were all (especially Gibbon) entertaining; but hardly more. There seemed to be no depth in them. They were too simple. The roughness and density of life did not appear in their books.

I especially loved the Old Testament. Even as a kid I had a sense of it being slightly illicit. As though someone had slipped an R-rated action movie into a pile of Disney DVDs. For starters Adam and Eve were naked on the first page. I was fascinated by Eve's ability to always stand in the Garden of Eden so that a tree branch or leaf was covering her private areas like some kind of organic bakini. But it was the Bible's murder and mayhem that really got my attention. When I started reading the real Bible I spent most of my time in Genesis Exodus 1 and 2 Samuel and 1 and 2 Kings. Talk about violent. Cain killed Abel. The Egyptians fed babies to alligators. Moses killed an Egyptian. God killed thousands of Egyptians in the Red Sea. David killed Goliath and won a girl by bringing a bag of two hundred Philistine foreskins to his future father-in-law. I couldn't believe that Mom was so happy about my spending time each morning reading about gruesome battles prostitutes fratricide murder and adultery. What a way to have a "quiet time." While I grew up with a fairly solid grasp of Bible stories I didn't have a clear idea of how the Bible fit together or what it was all about. I certainly didn't understand how the exciting stories of the Old Testament connected to the rather less-exciting New Testament and the story of Jesus. This concept of the Bible as a bunch of disconnected stories sprinkled with wise advice and capped off with the inspirational life of Jesus seems fairly common among Christians. That is so unfortunate because to see the Bible as one book with one author and all about one main character is to see it in its breathtaking beauty.

The truth is that the life-purpose of Jesus discovered by modern liberalism is not the life purpose of the real Jesus, but merely represents those elements in the teaching of Jesus--isolated and misinterpreted--which happen to agree with the modern program. It is not Jesus, then, who is the real authority, but the modern principle by which the selection within Jesus' recorded teaching has been made. Certain isolated ethical principles of the Sermon on the Mount are accepted, not at all because they are teachings of Jesus, but because they agree with modern ideas.

Secularism in the Christian world was an attempt to resolve the long and destructive struggle of church and state. Separation, adopted in the American and French Revolutions and elsewhere after that, was designed to prevent two things: the use of religion by the state to reinforce and extend its authority; and the use of the state power by the clergy to impose their doctrines and rules on others. This is a problem long seen as purely Christian, not relevant to Muslims or for that matter to Jews, for whom a similar problem has arisen in Israel. Looking at the contemporary Middle East, both Muslim and Jewish, one must ask whether this is still true -- or whether Muslims and Jews may perhaps have caught a Christian disease and might therefore consider a Christian remedy.

Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of the world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and the seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he holds to as being certain from reason and experience. Now, it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn. The shame is not so much that an ignorant individual is derided, but that people outside the household of faith think our sacred writers held such opinions, and, to the great loss of those for whose salvation we toil, the writers of our Scripture are criticized and rejected as unlearned men. If they find a Christian mistaken in a field which they themselves know well and hear him maintaining his foolish opinions about our books, how are they going to believe those books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven, when they think their pages are full of falsehoods on facts which they themselves have learnt from experience and the light of reason? Reckless and incompetent expounders of Holy Scripture bring untold trouble and sorrow on their wiser brethren when they are caught in one of their mischievous false opinions and are taken to task by those who are not bound by the authority of our sacred books. For then, to defend their utterly foolish and obviously untrue statements, they will try to call upon Holy Scripture for proof and even recite from memory many passages which they think support their position, although they understand neither what they say nor the things about which they make assertion [quoting 1 Tim 1:7].

Don't be scared by the word authority. Believing things on authority only means believing them because you've been told them by someone you think trustworthy. Ninety-nine per cent of the things you believe are believed on authority. I believe there is such a place as New York. I haven't seen it myself. I couldn't prove by abstract reasoning that there must be such a place. I believe it because reliable people have told me so. The ordinary man believes in the Solar System, atoms, evolution, and the circulation of the blood on authority -because the scientists say so. Every historical statement in the world is believed on authority. None of us has seen the Norman Conquest or the defeat of the Armada. None of us could prove them by pure logic as you prove a thing in mathematics. We believe them simply because people who did see them have left writings that tell us about them: in fact, on authority. A man who jibbed at authority in other things as some people do in religion would have to be content to know nothing all his life.

Wise Blood has reached the age of ten and is still alive. My critical powers are just sufficient to determine this, and I am gratified to be able to say it. The book was written with zest and, if possible, it should be read that way. It is a comic novel about a Christian malgré lui, and as such, very serious, for all comic novels that are any good must be about matters of life and death. Wise Blood was written by an author congenitally innocent of theory, but one with certain preoccupations. That belief in Christ is to some a matter of life and death has been a stumbling block for some readers who would prefer to think it a matter of no great consequence. For them, Hazel Motes's integrity lies in his trying with such vigor to get rid of the ragged figure who moves from tree to tree in the back of his mind. For the author, Hazel's integrity lies in his not being able to do so. Does one's integrity ever lie in what he is not able to do? I think that usually it does, for free will does not mean one will, but many wills conflicting in one man. Freedom cannot be conceived simply. It is a mystery and one which a novel, even a comic novel, can only be asked to deepen. (Preface to second edition, 1962)

Far more serious still is the division between the Church of Rome and evangelical Protestantism in all its forms. Yet how great is the common heritage which unites the Roman Catholic Church, with its maintenance of the authority of Holy Scripture and with its acceptance of the great early creeds, to devout Protestants today! We would not indeed obscure the difference which divides us from Rome. The gulf is indeed profound. But profound as it is, it seems almost trifling compared to the abyss which stands between us and many ministers of our own Church. The Church of Rome may represent a perversion of the Christian religion; but naturalistic liberalism is not Christianity at all.

Jesus was killed. This is one of those facts that everybody knows, but whose significance is often overlooked. He didn’t simply die; he was executed. We as Christians participate in the only major religious tradition whose founder was executed by established authority. And if we ask the historical question, “Why was he killed?” the historical answer is because he was a social prophet and movement initiator, a passionate advocate of God’s justice, and radical critic of the domination system who had attracted a following. If Jesus had been only a mystic, healer, and wisdom teacher, he almost certainly would not have been executed. Rather, he was killed because of his politics - because of his passion for God’s justice.

Why is God landing in this enemy-occupied world in disguise and starting a sort of secret society to undermine the devil? Why is He not landing in force, invading it? Is it that He is not strong enough? Well, Christians think He is going to land in force; we do not know when. But we can guess why He is delaying. He wants to give us the chance of joining His side freely. I do not suppose you and I would have though much of a Frenchman who waited till the Allies were marching into Germany and then announced he was on our side. God will invade. But I wonder whether people who ask God to interfere openly and directly in our world quite realise what it will be like when He does. When that happens, it is the end of the world. When the author walks on to the stage the play is over. God is going to invade, all right: but what is the good of saying you are on His side then, when you see the whole natural universe melting away like a dream and something else -something it never entered your head to conceive- comes crasing in; something so beautiful to some of us and so terrible to others that none of us will have any choice left? For this time it will be God without disguise; something so overwhelming that it will strike either irresistible love or irresistible horror into every creature. It will be too late then to choose your side. There is no use saying you choose to lie down when it has become impossible to stand up. That will not be the time for choosing: it will be the time when we discover which side we really have chosen, whether we realised it before or not. Now, today, this moment, is our chance to choose the right side. God is holding back to give us that chance. It will not last forever. We must take it or leave it.

If anyone attempted to rule the world by the gospel and to abolish all temporal law and sword on the plea that all are baptized and Christian, and that, according to the gospel, there shall be among them no law or sword - or need for either - pray tell me, friend, what would he be doing? He would be loosing the ropes and chains of the savage wild beasts and letting them bite and mangle everyone, meanwhile insisting that they were harmless, tame, and gentle creatures; but I would have the proof in my wounds. Just so would the wicked under the name of Christian abuse evangelical freedom, carry on their rascality, and insist that they were Christians subject neither to law nor sword, as some are already raving and ranting. To such a one we must say: Certainly it is true that Christians, so far as they themselves are concerned, are subject neither to law nor sword, and have need of neither. But take heed and first fill the world with real Christians before you attempt to rule it in a Christian and evangelical manner. This you will never accomplish; for the world and the masses are and always will be unchristian, even if they are all baptized and Christian in name. Christians are few and far between (as the saying is). Therefore, it is out of the question that there should be a common Christian government over the whole world, or indeed over a single country or any considerable body of people, for the wicked always outnumber the good. Hence, a man who would venture to govern an entire country or the world with the gospel would be like a shepherd who should put together in one fold wolves, lions, eagles, and sheep, and let them mingle freely with one another, saying, “Help yourselves, and be good and peaceful toward one another. The fold is open, there is plenty of food. You need have no fear of dogs and clubs.” The sheep would doubtless keep the peace and allow themselves to be fed and governed peacefully, but they would not live long, nor would one beast survive another. For this reason one must carefully distinguish between these two governments. Both must be permitted to remain; the one to produce righteousness, the other to bring about external peace and prevent evil deeds. Neither one is sufficient in the world without the other. No one can become righteous in the sight of God by means of the temporal government, without Christ's spiritual government. Christ's government does not extend over all men; rather, Christians are always a minority in the midst of non-Christians. Now where temporal government or law alone prevails, there sheer hypocrisy is inevitable, even though the commandments be God's very own. For without the Holy Spirit in the heart no one becomes truly righteous, no matter how fine the works he does. On the other hand, where the spiritual government alone prevails over land and people, there wickedness is given free rein and the door is open for all manner of rascality, for the world as a whole cannot receive or comprehend it.

Your frequent claim that we must understand religious belief as a “social construct,” produced by “societal causes,” dependent upon “social and cultural institutions,” admitting of “sociological questions,” and the like, while it will warm the hearts of most anthropologists, is either trivially true or obscurantist. It is part and parcel of the double standard that so worries me—the demolition of which is the explicit aim of The Reason Project. Epidemiology is also a “social construct” with “societal causes,” etc.—but this doesn’t mean that the germ theory of disease isn’t true or that any rival “construct”—like one suggesting that child rape will cure AIDS—isn’t a dangerous, deplorable, and unnecessary eruption of primeval stupidity. We either have good reasons or bad reasons for what we believe; we can be open to evidence and argument, or we can be closed; we can tolerate (and even seek) criticism of our most cherished views, or we can hide behind authority, sanctity, and dogma. The main reason why children are still raised to think that the universe is 6,000 years old is not because religion as a “social institution” hasn’t been appropriately coddled and cajoled, but because polite people (and scientists terrified of losing their funding) haven’t laughed this belief off the face of the earth. We did not lose a decade of progress on stem-cell research in the United States because of religion as a “social construct”; we lost it because of the behavioural and emotional consequences of a specific belief. If there were a line in the book of Genesis that read – “The soul enters the womb on the hundredth day (you idiots)” – we wouldn’t have lost a step on stem-cell research, and there would not be a Christian or Jew anywhere who would worry about souls in Petri dishes suffering the torments of the damned. The beliefs currently rattling around in the heads of human beings are some of the most potent forces on earth; some of the craziest and most divisive of these are “religious,” and so-dubbed they are treated with absurd deference, even in the halls of science; this is a very bad combination—that is my point.

For me alone Don Quixote was born and I for him. His was the power of action, mine of writing. Only we two are at one, despite that fictitious and Tordillescan scribe who has dared, and may dare again, to pen the deeds of my valorous knight with his coarse and ill-trimmed ostrich feather. This is no weight for his shoulders, no task for his frozen intellect; and should you chance to make his acquaintance, you may tell him to leave Don Quixote's weary and mouldering bones to rest in the grave, nor seek, against all the canons of death, to carry him off to Old Castile, or to bring him out of the tomb, where he most certainly lies, stretched at full length and powerless to make a third journey, or to embark on any new expedition. For the two on which he rode out are enough to make a mockery of all the countless forays undertaken by all the countless knights errant, such has been the delight and approval they have won from all to whose notice they have come, both here and abroad. Thus you will comply with your Christian profession by offering good counsel to one who wishes you ill, and I shall be proud and satisfied to have been the first author to enjoy the pleasure of witnessing the full effect of his own writing. For my sole object has been to arouse men's contempt for all fabulous and absurd stories of knight errantry, whose credit this tale of my genuine Don Quixote has already shaken, and which will, without a doubt, soon tumble to the ground. Farewell.

In belief in what? In love with what? In hope for what?—There’s no doubt that these weak people—at some time or another they also want to be the strong people, some day their "kingdom" is to arrive—they call it simply "the kingdom of God" as I mentioned. People are indeed so humble about everything! Only to experience that, one has to live a long time, beyond death—in fact, people must have an eternal life, so they can also win eternal recompense in the "kingdom of God" for that earthly life "in faith, in love, in hope." Recompense for what? Recompense through what? In my view, Dante was grossly in error when, with an ingenuity inspiring terror, he set that inscription over the gateway into his hell:"Eternal love also created me." Over the gateway into the Christian paradise and its "eternal blessedness" it would, in any event, be more fitting to let the inscription stand "Eternal hate also created me"—provided it’s all right to set a truth over the gateway to a lie! For what is the bliss of that paradise? Perhaps we might have guessed that already, but it is better for it to be expressly described for us by an authority we cannot underestimate in such matters, Thomas Aquinas, the great teacher and saint: "In the kingdom of heaven" he says as gently as a lamb, "the blessed will see the punishment of the damned, so that they will derive all the more pleasure from their heavenly bliss.

Over the last twelve chapters we have considered the crucial difference between servants and slaves- noting that while servants are hired, slaves are owned. Believers are not merely Christ’s hired servants; they are His slaves, belonging to Him as His possession. He is their Owner and Master, worthy of their unquestioned allegiance and absolute obedience. His Word is their final authority; His will their ultimate mandate. Having taken up their cross to follow Him, they have died to themselves and can now say with Paul, “I have been crucified with Christ; and it is no longer I who live nut Christ lives in me” (Gal. 2:20). As the apostle elsewhere explained, “[Christ] died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf” (2 Cor. 5:15). In reality, all of life should be viewed from that perspective. As Christians, we are slaves of Christ. What a radical difference that truth should make in our daily lives! We no longer live for ourselves. Rather, we make it our aim to please the Master in everything.

When those who have been placed in my life to lead me and train me betray me and turn against me, as Saul turned against David, I will follow the example of David and refuse to let hope die in my heart. Holy Spirit, empower me to be a spiritual father or mother to those who need me to disciple, love, support, and encourage them. Father, raise up spiritual leaders in our land who can lead others with justice, mercy, integrity, and love. Allow me to be one of these leaders. When I am cut off from my father [physical or spiritual] through his insecurity, jealousy, or pride, cause me to recognize that as You did with David, You want to complete Your work in my life. Holy Spirit, release me from tormenting thoughts or self-blame and striving for acceptance. Cause me to seek only Your acceptance and restoration. I refuse to allow the enemy to cause me to seek revenge against those who have wronged me. I will not raise my hand against the Lord’s anointed or seek to avenge myself. I will leave justice to You. Father, cause my heart to be pure as David’s was pure. Through Your power, O Lord, I will refuse to attack my enemies with my tongue, for I will never forget that both death and life are in the power of the tongue (Prov. 18:21). I will never seek to sow discord or separation between myself and my Christian brothers and sisters, for it is an abomination to my Lord. I will remain loyal to my spiritual leaders even when they have rejected me or wronged me. I choose to be a man [or woman] after the heart of God, not one who seeks to avenge myself. Holy Spirit, like David I will lead my Christian brother and sister to honor our spiritual leaders even in the face of betrayal. I refuse to sow discord among brethren. I will show kindness to others who are in relationship with the ones who have wronged me. Like David I will find ways to honor them and will not allow offense to cause me to disrespect them. Father, only You are worthy to judge the intents and actions of myself or of those around me. I praise You for Your wisdom, and I submit to Your leading. Lord, I choose to remain loyal to those in a position of authority over me. I choose to focus on the calling You have placed on my life and to refuse to be diverted by the actions of others, even when they have treated me wrongly. Father, may You be able to examine my life and know and see that there is neither evil nor rebellion in my heart toward others (1 Sam.24:11).

My conception of freedom. -- The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it -- what it costs us. I shall give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. Their effects are known well enough: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic -- every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization. These same institutions produce quite different effects while they are still being fought for; then they really promote freedom in a powerful way. On closer inspection it is war that produces these effects, the war for liberal institutions, which, as a war, permits illiberal instincts to continue. And war educates for freedom. For what is freedom? That one has the will to assume responsibility for oneself. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself. Freedom means that the manly instincts which delight in war and victory dominate over other instincts, for example, over those of "pleasure." The human being who has become free -- and how much more the spirit who has become free -- spits on the contemptible type of well-being dreamed of by shopkeepers, Christians, cows, females, Englishmen, and other democrats. The free man is a warrior. How is freedom measured in individuals and peoples? According to the resistance which must be overcome, according to the exertion required, to remain on top. The highest type of free men should be sought where the highest resistance is constantly overcome: five steps from tyranny, close to the threshold of the danger of servitude. This is true psychologically if by "tyrants" are meant inexorable and fearful instincts that provoke the maximum of authority and discipline against themselves; most beautiful type: Julius Caesar. This is true politically too; one need only go through history. The peoples who had some value, who attained some value, never attained it under liberal institutions: it was great danger that made something of them that merits respect. Danger alone acquaints us with our own resources, our virtues, our armor and weapons, our spirit, and forces us to be strong. First principle: one must need to be strong -- otherwise one will never become strong. Those large hothouses for the strong -- for the strongest kind of human being that has so far been known -- the aristocratic commonwealths of the type of Rome or Venice, understood freedom exactly in the sense in which I understand it: as something one has and does not have, something one wants, something one conquers

Whose but his own? ingrate, he had of mee All he could have; I made him just and right, Sufficient to have stood, though free to fall. Such I created all th’ Ethereal Powers And Spirits, both them who stood and them who fail’d; Freely they stood who stood, and fell who fell. Not free, what proof could they have giv’n sincere Of true allegiance, constant Faith or Love, Where only what they needs must do, appear’d, Not what they would? what praise could they receive? What pleasure I from such obedience paid, When Will and Reason (Reason also is choice) Useless and vain, of freedom both despoil’d, Made passive both, had served necessity, Not mee. They therefore as to right belong’d, So were created, nor can justly accuse Thir maker, or thir making, or thir Fate; As if Predestination over-rul’d Thir will, dispos’d by absolute Decree Or high foreknowledge; they themselves decreed Thir own revolt, not I; if I foreknew Foreknowledge had no influence on their fault, Which had no less prov’d certain unforeknown. So without least impulse or shadow of Fate, Or aught by me immutable foreseen, They trespass, Authors to themselves in all Both what they judge and what they choose; for so I form’d them free, and free they must remain, Till they enthrall themselves: I else must change Thir nature, and revoke the high Decree Unchangeable, Eternal, which ordain’d Thir freedom: they themselves ordain’d thir fall.

The Idiot. I have read it once, and find that I don't remember the events of the book very well--or even all the principal characters. But mostly the 'portrait of a truly beautiful person' that dostoevsky supposedly set out to write in that book. And I remember how Myshkin seemed so simple when I began the book, but by the end, I realized how I didn't understand him at all. the things he did. Maybe when I read it again it will be different. But the plot of these dostoevsky books can hold such twists and turns for the first-time reader-- I guess that's b/c he was writing most of these books as serials that had to have cliffhangers and such. But I make marks in my books, mostly at parts where I see the author's philosophical points standing in the most stark relief. My copy of Moby Dick is positively full of these marks. The Idiot, I find has a few... Part 3, Section 5. The sickly Ippolit is reading from his 'Explanation' or whatever its called. He says his convictions are not tied to him being condemned to death. It's important for him to describe, of happiness: "you may be sure that Columbus was happy not when he had discovered America, but when he was discovering it." That it's the process of life--not the end or accomplished goals in it--that matter. Well. Easier said than lived! Part 3, Section 6. more of Ippolit talking--about a christian mindset. He references Jesus's parable of The Word as seeds that grow in men, couched in a description of how people are interrelated over time; its a picture of a multiplicity. Later in this section, he relates looking at a painting of Christ being taken down from the cross, at Rogozhin's house. The painting produced in him an intricate metaphor of despair over death "in the form of a huge machine of the most modern construction which, dull and insensible, has aimlessly clutched, crushed, and swallowed up a great priceless Being, a Being worth all nature and its laws, worth the whole earth, which was created perhaps solely for the sake of the advent of this Being." The way Ippolit's ideas are configured, here, reminds me of the writings of Gilles Deleuze. And the phrasing just sort of remidns me of the way everyone feels--many people feel crushed by the incomprehensible machine, in life. Many people feel martyred in their very minor ways. And it makes me think of the concept that a narrative religion like Christianity uniquely allows for a kind of socialized or externalized, shared experience of subjectivity. Like, we all know the story of this man--and it feels like our own stories at the same time. Part 4, Section 7. Myshkin's excitement (leading to a seizure) among the Epanchin's dignitary guests when he talks about what the nobility needs to become ("servants in order to be leaders"). I'm drawn to things like this because it's affirming, I guess, for me: "it really is true that we're absurd, that we're shallow, have bad habits, that we're bored, that we don't know how to look at things, that we can't understand; we're all like that." And of course he finds a way to make that into a good thing. which, it's pointed out by scholars, is very important to Dostoevsky philosophy--don't deny the earthly passions and problems in yourself, but accept them and incorporate them into your whole person. Me, I'm still working on that one.

In the first chapter, for example, when Job first gets all the bad news about the deaths of his children and the loss of his estate, we are told that “Job got up and tore his robe” and then he “fell to the ground” (Job 1:20), but then the author adds, “In all this Job sinned not” (Job 1:22). Here is a man already behaving in a way that many pious Christians would consider at least unseemly or showing a lack of faith. He rips his clothes, falls to the ground, cries out. He does not show any stoical patience. But the biblical text says, “In all this Job sinned not.” By the middle of the book, Job is cursing the day he is born and comes very close to charging God with injustice in his angry questions. And yet God’s final verdict on Job is surprisingly positive. At the end of the book, God turns to Eliphaz, the first of Job’s friends, and says: “I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has. So now take seven bulls and seven rams and go to my servant Job and sacrifice a burnt offering for yourselves. My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken the truth about me, as my servant Job has.” So Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite did what the Lord told them; and the Lord accepted Job’s prayer (Job 42:7–9). Job’s grief was expressed with powerful emotion and soaring rhetoric. He did not “make nice” with God, praying politely. He was brutally honest about his feelings. And while God did—as we will see later—forcefully call Job to acknowledge his unfathomable wisdom and majesty, nevertheless God ultimately vindicated him. A Bruised Reed He Will Not Break It is not right, therefore, for us to simply say to a person in grief and sorrow that they need to pull themselves together. We should be more gentle and patient with them. And that means we should also be gentle and patient with ourselves. We should not assume that if we are trusting in God we won’t weep, or feel anger, or feel hopeless.

Look in it,' he said, smiling slightly, as you do when you have given someone a present which you know will please him and he is unwrapping it before your eyes. I opened it. In the folder I found four 8×10 glossy photos, obviously professionally done; they looked like the kind of stills that the publicity departments of movie studios put out. The photos showed a Greek vase, on it a painting of a male figure who we recognized as Hermes. Twined around the vase the double helix confronted us, done in red glaze against a black background. The DNA molecule. There could be no mistake. 'Twenty-three or -four hundred years ago,' Fat said. 'Not the picture but the krater, the pottery.' 'A pot,' I said. 'I saw it in a museum in Athens. It's authentic. Thats not a matter of my own opinion; I'm not qualified to judge such matters; it's authenticity has been established by the museum authorities. I talked with one of them. He hadn't realized what the design shows; he was very interested when I discussed it with him. This form of vase, the krater, was the shape later used as the baptismal font. That was one of the Greek words that came into my head in March 1974, the word “krater”. I heard it connected with another Greek word: “poros”. The words “poros krater” essentially mean “limestone font”. ' There could be no doubt; the design, predating Christianity, was Crick and Watson's double helix model at which they had arrived after so many wrong guesses, so much trial-and-error work. Here it was, faithfully reproduced. 'Well?' I said. 'The so-called intertwined snakes of the caduceus. Originally the caduceus, which is still the symbol of medicine was the staff of- not Hermes-but-' Fat paused, his eyes bright. 'Of Asklepios. It has a very specific meaning, besides that of wisdom, which the snakes allude to; it shows that the bearer is a sacred person and not to be molested...which is why Hermes the messenger of the gods, carried it.' None of us said anything for a time. Kevin started to utter something sarcastic, something in his dry, witty way, but he did not; he only sat without speaking. Examining the 8×10 glossies, Ginger said, 'How lovely!' 'The greatest physician in all human history,' Fat said to her. 'Asklepios, the founder of Greek medicine. The Roman Emperor Julian-known to us as Julian the Apostate because he renounced Christianity-conside​red Asklepios as God or a god; Julian worshipped him. If that worship had continued, the entire history of the Western world would have basically changed

Many readers are familiar with the spirit and the letter of the definition of “prayer”, as given by Ambrose Bierce in his Devil’s Dictionary. It runs like this, and is extremely easy to comprehend: Prayer: A petition that the laws of nature be suspended in favor of the petitioner; himself confessedly unworthy. Everybody can see the joke that is lodged within this entry: The man who prays is the one who thinks that god has arranged matters all wrong, but who also thinks that he can instruct god how to put them right. Half–buried in the contradiction is the distressing idea that nobody is in charge, or nobody with any moral authority. The call to prayer is self–cancelling. Those of us who don’t take part in it will justify our abstention on the grounds that we do not need, or care, to undergo the futile process of continuous reinforcement. Either our convictions are enough in themselves or they are not: At any rate they do require standing in a crowd and uttering constant and uniform incantations. This is ordered by one religion to take place five times a day, and by other monotheists for almost that number, while all of them set aside at least one whole day for the exclusive praise of the Lord, and Judaism seems to consist in its original constitution of a huge list of prohibitions that must be followed before all else. The tone of the prayers replicates the silliness of the mandate, in that god is enjoined or thanked to do what he was going to do anyway. Thus the Jewish male begins each day by thanking god for not making him into a woman (or a Gentile), while the Jewish woman contents herself with thanking the almighty for creating her “as she is.” Presumably the almighty is pleased to receive this tribute to his power and the approval of those he created. It’s just that, if he is truly almighty, the achievement would seem rather a slight one. Much the same applies to the idea that prayer, instead of making Christianity look foolish, makes it appear convincing. Now, it can be asserted with some confidence, first, that its deity is all–wise and all–powerful and, second, that its congregants stand in desperate need of that deity’s infinite wisdom and power. Just to give some elementary quotations, it is stated in the book of Philippians, 4:6, “Be careful for nothing; but in everything by prayer and supplication and thanksgiving, let your requests be known to God.” Deuteronomy 32:4 proclaims that “he is the rock, his work is perfect,” and Isaiah 64:8 tells us, “Now O Lord, thou art our father; we art clay and thou our potter; and we are all the work of thy hand.” Note, then, that Christianity insists on the absolute dependence of its flock, and then only on the offering of undiluted praise and thanks. A person using prayer time to ask for the world to be set to rights, or to beseech god to bestow a favor upon himself, would in effect be guilty of a profound blasphemy or, at the very least, a pathetic misunderstanding. It is not for the mere human to be presuming that he or she can advise the divine. And this, sad to say, opens religion to the additional charge of corruption. The leaders of the church know perfectly well that prayer is not intended to gratify the devout. So that, every time they accept a donation in return for some petition, they are accepting a gross negation of their faith: a faith that depends on the passive acceptance of the devout and not on their making demands for betterment. Eventually, and after a bitter and schismatic quarrel, practices like the notorious “sale of indulgences” were abandoned. But many a fine basilica or chantry would not be standing today if this awful violation had not turned such a spectacularly good profit. And today it is easy enough to see, at the revival meetings of Protestant fundamentalists, the counting of the checks and bills before the laying on of hands by the preacher has even been completed. Again, the spectacle is a shameless one.