Bartlett Bible Quotes

Jonathan Trumbull, as Governor of Connecticut, in official proclamation: 'The examples of holy men teach us that we should seek Him with fasting and prayer, with penitent confession of our sins, and hope in His mercy through Jesus Christ the Great Redeemer.” Proclamation for a Day of Fasting and Prayer, March 9, 1774' Samuel Chase, while Chief Justice of Maryland,1799 (Runkel v Winemiller) wrote: 'By our form of government, the Christian religion is the established religion...' The Pennsylvania Supreme court held (Updegraph v The Commonwealth), 1824: 'Christianity, general Christianity, is and always has been a part of the common law...not Christianity founded on any particular religious tenets; not Christianity with an established church, but Christianity with liberty of conscience to all men...' In Massachusetts, the Constitution reads: 'Any every denomination of Christians, demeaning themselves peaceably, and as good subjects of the commonwealth, shall be equally under the protection of the law: and no subordination of any one sect or denomination to another shall ever be established by law.' Samuel Adams, as Governor of Massachusetts in a Proclamation for a Day of Fasting and Prayer, 1793: 'we may with one heart and voice humbly implore His gracious and free pardon through Jesus Christ, supplicating His Divine aid . . . [and] above all to cause the religion of Jesus Christ, in its true spirit, to spread far and wide till the whole earth shall be filled with His glory.' Judge Nathaniel Freeman, 1802. Instructed Massachusetts Grand Juries as follows: "The laws of the Christian system, as embraced by the Bible, must be respected as of high authority in all our courts... . [Our government] originating in the voluntary compact of a people who in that very instrument profess the Christian religion, it may be considered, not as republic Rome was, a Pagan, but a Christian republic." Josiah Bartlett, Governor of New Hampshire, in an official proclamation, urged: 'to confess before God their aggravated transgressions and to implore His pardon and forgiveness through the merits and mediation of Jesus Christ . . . [t]hat the knowledge of the Gospel of Jesus Christ may be made known to all nations, pure and undefiled religion universally prevail, and the earth be fill with the glory of the Lord.' Chief Justice James Kent of New York, held in 1811 (People v Ruggles): '...whatever strikes at the root of Christianity tends manifestly to the dissolution of civil government... We are a Christian people, and the morality of the country is deeply engrafted upon Christianity... Christianity in its enlarged sense, as a religion revealed and taught in the Bible, is part and parcel of the law of the land...

At the same time as suggesting the language game we clearly do not have a change in the name of God as our only way to think in New Testament terms of an earth at peace. There is Jesus! It is very hard to attribute violence to the originator of the gospel, of the good news of God’s forgiveness and love, of divine healing and welcome. Despite the fact that people refer to his action in the temple in the last days of his life as an exceptional yet conclusive ‘proof’ of Jesus’ use of violence no serious bible scholar would look on these actions divorced from his whole ministry. And because of that we have to see them as a conscious and deliberate prophetic sign-action, taking control of the temple for a brief period to show how it stood in contrast to the direct relationship with God which he proclaimed, and to make the point with a definitive emphasis. The whip he plaits in John is used to drive the animals, probably with the sound of the crack alone. No one is attacked. No one gets hurt. And very soon the situation reverts to the status quo: the authorities take back control of the temple and decide on Jesus’ suffering and death in order to control him. Overall the event is to be seen as Jesus placing himself purposely and calculatedly in the cross-hairs for the sake of the truth, much rather than doing harm to anyone else. The consequences of his actions were indeed ‘the cross’, and supremely in the situation of crucifixion Jesus does not invoke retaliation on his enemies, or threaten those who reject redemption; rather he prays for their forgiveness. No, Jesus’ whole life-story makes him unmistakably a figure of transcendent nonviolence. The problem lies elsewhere, with the way the cross is interpreted within the framework of a violent God. It is unfathomably ironic that the icon of human non-retaliation, Jesus’ cross, gets turned in the tradition into a supreme piece of vengeance—God’s ‘just’ punishment of Jesus in our place. My book, Cross Purposes, is about the way this tradition got formed and it represents just one of a constant stream of writing, gathering force at the end of the last century and continuing into this, questioning how this could be the meaning of the central symbol of Christianity.2 I think the vigor of that question can only continue to grow, while the nonviolence of Jesus’ response must at the same time stand out in greater and greater relief, in its own right and for its own sake. And for that same reason the argument at hand, of ‘No-name’ for a nonviolent God, can only be strengthened when we highlight the nonviolence of Jesus against the traditional violent concept of ‘God’. Now

They are the subversive force progressively breaking down traditional mechanisms based on sacrificial repetitions of the founding murder and the cover-up that goes with them. Girard is very clear that the bible has had this unique effect which thoroughly pervades our contemporary world. But in these conditions there emerges a stark choice. After the Christian revelation there are no longer truly effective scapegoats and so, in Girard’s own words, ‘the virus of mimetic violence can spread freely’. Thus, ‘Either we choose Christ or we run the risk of self-destruction.’5 I do not disagree, but the way his analysis narrows simply to this statement cuts out a great deal of the field of contemporary reality. It becomes a kind of negative scholastic or churchy judgment on the world. All the deep genealogy he has labored over at this point becomes two dimensional and misses the profound transformative changes Christianity has brought about. In short Girard has produced a structural genealogy of violence; he lacks an equivalent genealogy of compassion. In

If we do not keep our own Bibles open, our own hearts unlocked, our own minds ready for God’s deft sword, we may miss that liberating moment when the dis-ease of our life is cut away by the healing wisdom of a living word.

One cannot skim a chapter of the Bible a day, offer up a mumbled prayer, without pondering and meditating and musing over a lifetime, and expect to gain a happy blessedness. What may result instead is a pernicious wickedness, fueled by selective reading, by brief musing, by little delight. So much of the use of the Bible in our century smacks of these three mockeries of the psalmist’s call for rich reading, lengthy pondering, and genuine joy. Rather than stout trees, such Torah misuse breeds chaff, driven away by the next false wind of hatred, bigotry, or triumphalist nationalism.

I have lifted this speech from Bartlett’s Familiar Quotations.

Sometimes resistance is more foolish than risk.