Christ Is Risen Quotes

For me the most radical demand of Christian faith lies in summoning the courage to say yes to the present risenness of Jesus Christ.

The devil, darkness, and death may swagger and boast, the pangs of life will sting for a while longer, but don't worry; the forces of evil are breathing their last. Not to worry...He's risen!

The early morning belongs to the Church of the risen Christ. At the break of light it remembers the morning on which death and sin lay prostrate in defeat and new life and salvation were given to mankind

Some scars never heal. And he sounds like he has a lot of them.' 'But Christ had scars too, even on His risen Body. Wounds in this life become glory in the next.

Easter is a time when God turned the inevitability of death into the invincibility of life.

Art, if it can be ascribed value, is most valuable when its beauty (and the beauty of the truth it tells) bewilders, confounds, defies evil itself; it does so by making what has been unmade; it subverts the spirit of the age; it mends the heart by whispering mysteries the mind alone can’t fathom; it fulfills its highest calling when into all the clamor of Hell it tells the unbearable, beautiful, truth that Christ has died, Christ is risen, and Christ will come again. None of these songs and stories matter if the beauty they’re adding to isn’t the kind of beauty that redeems and reclaims.

Too often, we say we are defeated by this or that sin. No, we are not defeated. We are simply disobedient. It might be good if we stop using the terms victory and defeat to describe our progress in holiness. Rather, we should use the terms obedience and disobedience. When I say I am defeated by some sin, I am unconsciously slipping out from under my responsibility. I am saying something outside of me has defeated me. But when I say I am disobedient, that places the responsibility for my sin squarely on me. We may in fact be defeated, but the reason we are defeated is because we have chosen to disobey. We need to brace ourselves up and to realize that we are responsible for thoughts, attitudes, and actions. We need to reckon on the fact that we died to sin's reign, that it no longer has any dominion over us, that God has united us with the risen Christ in all His power and has given us the Holy Spirit to work in us. Only as we accept our responsibility and appropriate God's provisions will we make any progress in our pursuit of holiness.

Never let anything so fill you with sorrow as to make you forget the joy of Christ risen.

The appropriate response to this gospel proclamation is to rethink everything in the light of the risen and ascended Christ and live accordingly. We rethink our lives (which is what it means to repent) not so we can escape a doomed planet, but in order to participate in God’s design to redeem the human person and renovate human society in Christ. Salvation is a restoration project, not an evacuation project!

We are not cowed into timidity by death and life. Were we forced to rely on our own shabby resources we would be pitiful people in deed. But the awareness of Christ's present risenness persuades us that we are buoyed up and carried on by a life greater than our own.

In short the problem is this: far too few who believe in the risen Christ actually believe in his revolutionary ideas. There is a sense in which we create religion as a category to keep Jesus from meddling with our cherished ideas about nationalism, freedom, and war.

There is nothing better - nothing - than knowing that the risen Christ lives right now in heaven, singing over his people - singing over me - with love.

The Risen Christ is the standing icon of humanity in its final and full destiny. He is the pledge and guarantee of what God will do with all of our crucifixions. At last, we can meaningfully live with hope. It is no longer an absurd or tragic universe. Our hurts now become the home for our greatest hopes.

The liturgy of the Eucharist is best understood as a journey or procession. It is the journey of the Church into the dimension of the Kingdom. We use the word 'dimension' because it seems the best way to indicate the manner of our sacramental entrance into the risen life of Christ. Color transparencies 'come alive' when viewed in three dimensions instead of two. The presence of the added dimension allows us to see much better the actual reality of what has been photographed. In very much the same way, though of course any analogy is condemned to fail, our entrance into the presence of Christ is an entrance into a fourth dimension which allows us to see the ultimate reality of life. It is not an escape from the world, rather it is the arrival at a vantage point from which we can see more deeply into the reality of the world.

And now, I, Moroni would speaksomewhatconcerning these things; I would show unto the world that faith is things which are hoped for and not seen; wherefore, dispute not because ye seenot, for ye recieve no witness until after the trial of your faith. For it was by Faith that Christ showed himself unto our fathers after he had risen from the dead; and he showed not himself unto them until after they had fiath in him; wherefore, it must needs be that some had faith in hime, for he showed himself not unto the world.

It hardly matters how the body of Jesus came to be missing because in the last analysis what convinced the people that he had risen from the dead was not the absence of his corpse but his living presence. And so it has been ever since.

We are united to Christ who is bone of our bone and flesh of our flesh, and participate in the risen Humanity of Christ so that we are bone of His bone and flesh of His flesh.

Never once, did Christ ever utter, "I came here to start a religion" Early Christians did not worship items, relics, wars, or governments.

Impersonal things that dominate our time and imagination offer extravagant promises of control and knowledge. But they also squeeze all sense of mystery and wonder and reverence out of our lives.

There is no law by which to determine the superiority of nations; hence the vanity of the claim, and the idleness of disputes about it. A people risen, run their race, and die either of themselves or in the hands of another, who, succeeding to their power, take possession of their place, and upon their monuments write new names; such is history.

Thus on Easter we celebrate Christ’s Resurrection as something that happened and still happens to us. For each one of us received the gift of that new life and the power to accept it and to live by it. It is a gift which radically alters our attitude toward everything in this world, including death. It makes it possible for us joyfully to affirm: "Death is no more!" Oh, death is still there, to be sure and we still face it and someday it will come and take us. But it is our whole faith that by His own death Christ changed the very nature of death, made it a passage—a "passover," a "Pascha"—into the Kingdom of God, transforming the tragedy of tragedies into the ultimate victory. "Trampling down death by death," He made us partakes of His Resurrection. This is why at the end of the Paschal Matins we say: "Christ is risen and life reigneth! Christ is risen and not one dead remains in the grave!

Now consider this: the first person to hold the newborn Christ was Mary of Nazareth, and the first person to touch the newly risen Christ, however briefly, was Mary of Magdala. God placed himself in a woman's care when he came to earth, then entrusted a woman to announce his resurrection when he came back to life.

Atheistic New Testament scholar Gerd Ludemann concludes, "It may be taken as historically certain that Peter and the disciples had experiences after Jesus' death in which Jesus appeared to them as the risen Christ."6R

As Rahner puts it in another place, the resurrection is “the beginning of the transformation of the world as an ontologically interconnected occurrence.”34 The final destiny of the world is not only promised, but already begun. The risen Christ is the “pledge and beginning of the perfect fulfillment of the world.” He is the “representative of the new cosmos.”35

The world will brin its condemnation. They may even put their sword behind it. But we know that the highest courst has already ruled in our favor. 'If God is for us, who can be against us?' (Romans 8:31) No one successfully If they reject us, he accepts us. If they hate us, he loves us. If they imprison us, he sets our spirits free. If they afflict us, he refines us by the fire. If they kill us, he makes it a passage to paradise. They cannot defeat us. Christ has died. Christ has risen. We are alive in him. And in him there is no condemnation. We are forgiven, and we are righteous. 'And the righteous are bold as a lion.' (Proverbs 28:1)

How great indeed is our debt to [Joseph Smith]. His life began in Vermont and ended in Illinois, and marvelous were the things that happened between that simple beginning and that tragic ending. It was he who brought us a true knowledge of God the Eternal Father and His Risen Son, the Lord Jesus Christ. During the short time of his great vision he learned more concerning the nature of Deity than all of those who through centuries had argued that matter in learned councils and scholarly forums. He brought us this marvelous book, the Book of Mormon, as another witness for the living reality of the Son of God. To him, from those who held it anciently, came the priesthood, the power, the gift, the authority, the keys to speak and act in the name of God. He gave us the organization of the Church and its great and sacred mission. Through him were restored the keys of the holy temples, that men and women might enter into eternal covenants with God, and that the great work for the dead might be accomplished. . . . "He was the instrument in the hands of the Almighty.

The ultimate purpose of other creatures is not to be found in us. Rather, all creatures are moving forward with us and through us towards a common point of arrival, which is God, in that transcendent fullness where the risen Christ embraces and illumines all things.

Arise! Arise! Arise and shine! May Christ message of eternal life fill your heart with everlasting love, hope, happiness and new dreams.

We live most days and most of the hours of those days in a world permeated with the making and purchasing of idols.

Symbol sometimes of the Devil,sometimes of the Risen Christ, no animal is more untrustworthy than the cock.

proofs are no help to believing, especially material proofs. Thomas believed, not because he saw Christ risen, but because he wanted to believe, before he saw.

I am neither an optimist nor a pessimist,” Lesslie Newbigin once said. “Jesus Christ is risen from the dead.

Charles Spurgeon had said, “Christianity rests upon the fact that Christ is risen from the dead, His sovereignty depends upon His resurrection.

The question we’re faced with before the risen Christ is not whether we’ve done a good enough job going out to find God. The question is whether we’re willing to stop running and be found.

The Christ we find in ourselves is not identified with what we vainly seek to admire and idolize in ourselves—on the contrary, he has identified himself with what we resent in ourselves, for he has taken upon himself our wretchedness and our misery, our poverty and our sins…. We will never find peace if we listen to the voice of our own fatuous self-deception that tells us the conflict has ceased to exist. We will find peace when we can listen to the ‘death dance’ in our blood, not only with equanimity but with exultation because we hear within it the echoes of the victory of the Risen Savior.

The Savior is working mightily among men, every day He is invisibly persuading numbers of people all over the world, both within and beyond the Greek-speaking world, to accept His faith and be obedient to His teaching. Can anyone, in face of this, still doubt that He has risen and lives, or rather that He is Himself the Life? Does a dead man prick the consciences of men, so that they throw all the traditions of their fathers to the winds and bow down before the teaching of Christ?

The Catholic Church tries to shut down the discussion of women priests by saying that Jesus chose men as his apostles at the Last Supper, and therefore only men are allowed to be priests. But we could as easily say that the Risen Christ appeared first to a woman and told her to go tell the men, and therefore only women are allowed to bring the Good News to the men.

My conversion left my former friends and family thinking I was loony to the core. How could I leave a worldview that was open, welcoming, and inclusive for one that believes in Original Sin, values the law of God, seeks conversion into a born-again constitution, believes in the truthful ontology of God’s Word as found in the Bible, claims the exclusivity of Christ for salvation, and purports the redemptive quality of suffering? Only one reason: because Jesus is a real and risen Lord and because he claimed me for himself.

Christianity stands or falls on this tenet of the faith. If Christ is risen, he is all he said he was—the Messiah, the Son of God, the eternal king. If he isn’t risen, he’s dead—and irrelevant. Either way, we don’t need more signs. We need to choose to believe what the evidence clearly shows.

Jesus would be another wise man or philosopher like Socrates if it were not for three words. With the declaration of these words the message of the good news of Jesus Christ changed from "fanatical audacity", to the fantastic reality of a reconciled relationship and eternal hope. "HE IS RISEN!

The gospel by which individuals come to personal faith, and so to that radical transformation of life spoken of so often in the new Testament, is the personalizing of the larger challenge just mentioned: the call to every child, woman, and man to submit in faith to the lordship of the crucified and risen Jesus and so to become, through baptism and membership in the body of Christ, a living, breathing anticipation of the final new creation itself

Out of hope for eternal life, love for this vulnerable and mortal life is born afresh. This love does not give anything up. If we had to surrender hope for as much as one single creature, for us Christ would not have risen. The love founded on hope is the strongest medicine against the spreading sickness of resignation. The modern cynicism which is prepared to accept the death of so many created things is an ally of death. But we Christians are what Christoph Blumhardt called `protest-people against death'. That is why out of the deadly depths we cry out for God's Spirit. That is why we cry out for the Spirit who sustains the whole creation, and wait for the Spirit of the new creation of all things. Our cry from the depths is a sign of life - a sign of divine life.

what good is faith by force? Besides, proofs are no help to faith, especially material proofs. Thomas believed not because he saw the risen Christ but because he wanted to believe even before that.2 Spiritualists, for example … I like them so much … imagine, they think they’re serving faith because devils show their little horns to them from the other world. ‘This,’ they say, ‘is a material proof, so to speak, that the other world exists.’ The other world and material proofs, la-di-da! And, after all, who knows whether proof of the devil is also a proof of God? I want to join an idealist society and form an opposition within it: ‘I’m a realist,’ I’ll say, ‘not a materialist,’ heh, heh!

That Christ ushered in this new era of life and liberation in the presence of women, and that he sent them out as the first witnesses of the complete gospel story, is perhaps the boldest, most overt affirmation of their equality in this kingdom that Jesus ever delivered. And yet too many Easter services begin with a man standing before a congregation shouting, "He is risen!" to a chorused response of "He is risen indeed!" Were we to honor the symbolic details of the text, that distinction would always belong to a woman.

Our source of power is in the risen Christ, and we stay connected to Him by beholding Him in His Word and depending on Him in prayer.

The essential element of Christian truth is that the risen Christ is not something you mimic but someone you manifest.

Who now accuses? Who now condemns? Christ has died, yes rather, has risen again.

Basically, money and the resurrection are opposed as two systems of possibility: the system of the virtual and the system of the living.

The Good News escapes the parameters of news: it is not information for everyone, but a call to each. Return

John the Baptist. But others say,  lElijah, and others, that one of the prophets of old has risen.” 20Then he said to them, “But who do you say that I am?” And Peter answered,  m“The Christ of God.

5:8)—a feeling of unworthiness that still smacks of pride, because despite everything I am the one who decides whether or not I am worthy, and I remain at the level of retribution, shirking the order of grace.

Rather, the kingdom already exists in the King himself, and when he ascends, the whole world goes with him (John 12:32). It is not that someday Jesus will do this, that, and the other thing, and then the Kingdom will come. It is not, for example, that at some future date the dead will rise or that in some distant consummation we will reign with him. Rather, it is that we have already been buried with him in baptism, and that we are already risen with him through faith in the operation of God who raised him from the dead, and that we are now - in this and every moment - enthroned together in heavenly places in Christ Jesus. But

Avarice is the fixation of this waking dream, purse in hand. The avaricious person rejoices in all the purchases that he could make, and in order to keep them all within reach of his pocket, he makes none of them.

Your life of indifference to the risen Christ and of halfhearted attention now and then to a few of his commandments will appear on that day as supremely blameworthy and infinitely foolish, and you will . . . weep that you did not change.”8

THE GROUND OF EXPERIENCE It is necessary to die in order to be reborn. As soon as you experience impermanence, non-self, and interbeing, you are born again. But if the plant does not become dormant in the winter, it cannot be reborn in the spring. Jesus said that unless you are reborn as a child, you cannot enter the Kingdom of God. Thomas Merton wrote, “The living experience of divine love and the Holy Spirit … is a true awareness that one has died and risen in Christ. It is an experience of mystical renewal, an inner transformation brought about entirely by the power of God’s merciful love, implying the ‘death’ of the self-centered and self-sufficient ego and the appearance of a new and liberated self who lives and acts in the Spirit.

Let your light shine. Do not obstruct it, or hide it, or mingle darkness with it. 'Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee' (Isa. 60:1). It is the light of love that you have received; let it shine. It is the light of truth; let it shine. It is the light of holiness; let it shine. And if you ask, How am I to get the light, and to maintain it in fulness? I answer, 'Christ shall give you light' (Eph. 5:14). There is light enough in Him who is the light of the world. 'The Lamb is the light thereof' (Rev. 21:23). There is no light for man but from the Lamb. It is the cross, the cross alone, that lights up a dark soul and keeps it shining, so that we walk in light as He is in the light; 'for God is light, and in Him is no darkness at all.

Because while service with littles in tow is harder than it used to be, I trust that God uses it to plant seeds of generosity, kindness, and selflessness in their lives. I trust that God will use it to help them see how we can be the tangible hands and feet of Christ.

Every act of love, gratitude, and kindness; every work of art or music inspired by the love of God and delight in the beauty of his creation; every minute spent teaching a severely handicapped child to read or to walk; every act of care and nurture, of comfort and support, for one’s fellow human beings and for that matter one’s fellow nonhuman creatures; and of course every prayer, all Spirit-led teaching, every deed that spreads the gospel, builds up the church, embraces and embodies holiness rather than corruption, and makes the name of Jesus honored in the world—all of this will find its way, through the resurrecting power of God, into the new creation that God will one day make. That is the logic of the mission of God. God’s recreation of his wonderful world, which began with the resurrection of Jesus and continues mysteriously as God’s people live in the risen Christ and in the power of his Spirit, means that what we do in Christ and by the Spirit in the present is not wasted. It will last all the way into God’s new world. In fact, it will be enhanced there.

Christ is with those in paradise now. But Christ—the same Christ, with the same reality—promises the Christian that he will bring forth fruit through us in this life now. The power of the crucified, risen, and glorified Christ will bring forth this fruit through us now.

People referred to the symbolism of the empty Cross more than once on its journey. It would seem obviously to point to our faith in Jesus’ resurrection. It’s not quite so simple though. The Cross is bare, but in and of itself the empty Cross does not point directly to the Resurrection. It says only that the body of Jesus was removed from the Cross. If a crucifix is a symbol of Good Friday, then it is the image of the empty tomb that speaks more directly of Easter and resurrection. The empty Cross is a symbol of Holy Saturday. It’s an indicator of the reality of Jesus’ death, of His sharing in our mortal coil. At the same time, the empty Cross is an implicit sign of impending resurrection, and it tells us that the Cross is not only a symbol of hatred, violence and inhumanity: it says that the Cross is about something more. The empty Cross also tells us not to jump too quickly to resurrection, as if the Resurrection were a trump card that somehow absolves us from suffering. The Resurrection is not a divine ‘get-out-of-jail free’ card that immunises people from pain, suffering or death. To jump too quickly to the Resurrection runs the risk of trivialising people’s pain and seemingly mapping out a way through suffering that reduces the reality of having to live in pain and endure it at times. For people grieving, introducing the message of the Resurrection too quickly cheapens or nullifies their sense of loss. The empty Cross reminds us that we cannot avoid suffering and death. At the same time, the empty Cross tells us that, because of Jesus’ death, the meaning of pain, suffering and our own death has changed, that these are not all-crushing or definitive. The empty Cross says that the way through to resurrection must always break in from without as something new, that it cannot be taken hold of in advance of suffering or seized as a panacea to pain. In other words, the empty Cross is a sign of hope. It tells us that the new life of God surprises us, comes at a moment we cannot expect, and reminds us that experiences of pain, grief and dying are suffused with the presence of Christ, the One Who was crucified and is now risen.

The risen Christ! Once more faith is upon us, a jubilant brief keening with respite: Obedience, bitter joy, the elements, clouds, winds, louvres where the bell makes its wild mouths: Holy Rus – into the rain’s horizons, peacock-dyed tail feathers of storm, so it goes on.

There is no arguing with people who say that, since there is nothing but Nature, no process can be other than natural. There is no sign, even from heaven, that could break down the intellectual prejudice of such people. If they saw Jesus Christ Himself in glory, they could always say that "at present science cannot account for the phenomenon of a luminous body apparently seated upon a throne, but no doubt it will do so in the course of time." If they saw a dead and corrupting man rise from the grave, they could always argue that he could not have been dead and corrupting, or he could not have risen from the grave. Nothing but the Last Judgment could convince such persons. Even when the trumpet sounds, I believe that some of them, when they have recovered from their first astonishment, will make remarks about aural phenomena.

It is, indeed, in accordance with the nature of the invisible God that He should be thus known through His works; and those who doubt the Lord's resurrection because they do not now behold Him with their eyes, might as well deny the very laws of nature. They have ground for disbelief when works are lacking; but when the works cry out and prove the fact so clearly, why do they deliberately deny the risen life so manifestly shown? Even if their mental faculties are defective, surely their eyes can give them irrefragable proof of the power and Godhead of Christ. A blind man cannot see the sun, but he knows that it is above the earth from the warmth which it affords; similarly, let those who are still in the blindness of unbelief recognize the Godhead of Christ and the resurrection which He has brought about through His manifested power in others.

Just as some of Jesus' first-century followers could not credit the presence of the risen Christ, so our own blindness, habit, and fear form a kind of constant fog that keeps us from seeing, and thereby believing in, the forms that grace takes in our everyday lives. We may think that it would be a great deal easier to believe if the world erupted around us, if some savior came down and offered as evidence the bloody scars in his side, but what the Gospels suggest is that this is not only wishful thinking but willful blindness, for in fact the world is erupting around us, Christ is very often offering us the scars in his side. What we call doubt is often simply dullness of mind and spirit, not the absence of faith at all, but faith latent in the lives we are not quite living, God dormant in the world to which we are not quite giving our best selves.

Even the highly critical New Testament scholar Rudolf Bultmann agreed that historical criticism can establish "the fact that the first disciples came to believe in the resurrection" and that they thought they had seen the risen Jesus.67 Atheistic New Testament scholar Gerd Ludemann concludes, "It may be taken as historically certain that Peter and the disciples had experiences after Jesus' death in which Jesus appeared to them as the risen Christ."6R Paula Fredriksen of Boston University comments, "I know in their own terms what they saw was the raised Jesus. That's what they say and then all the historic evidence we have afterwards attest to their conviction that that's what they saw. I'm not saying that they really did see the raised Jesus. I wasn't there. I don't know what they saw. But I do know that as a historian that they must have seen something.

Like the Church the individual Christian will not be able to escape the deep ambiguities of this-wordly existence whether in its cultural, social, political or other aspects, and he too will inevitably be a mixture of good and evil, with a compromised life, so that he can only live eschatologically in the judgment and mercy of God, putting off the old man and putting on Christ anew each day, always aware that even when he has done all that it is his duty to do he remains an unprofitable servant, but summoned to look away from himself to Christ, remembering that he is dead through the cross of Christ but alive and risen in Him. His true being is hid with Christ in God. The whole focus of his vision and the whole perspective of his life in Christ’s name will be directed to the unveiling of that reality of his new being at the parousia, but meantime he lives day by day out of the Word and Sacraments. As one baptized into Christ he is told by God’s Word that his sins are already forgiven and forgotten by God, that he has been justified once for all, and that he does not belong to himself but to Christ who loved him and gave Himself for him. As one summoned to the Holy Table he is commanded by the Word of God to live only in such a way that he feeds upon Christ, not in such a way that he feeds upon his own activities or lives out of his own capital of alleged spirituality. He lives from week to week, by drawing his life and strength from the bread and wine of the Lord’s Supper, nourished by the body and blood of Christ, and in the strength of that communion he must live and work until Christ comes again. As often as he partakes of the Eucharist he partakes of the self-consecration of Jesus Christ who sanctified Himself for our sakes that we might be sanctified in reality and be presented to the Father as those whom He has redeemed and perfected (or consecrated) together with Himself in one. Here He is called to lift up his heart to the ascended Lord, and to look forward to the day when the full reality of his new being in Christ will be unveiled, making Scripture and Sacrament no longer necessary.

Jesus Christ is not a cosmic errand boy. I mean no disrespect or irreverence in so saying, but I do intend to convey the idea that while he loves us deeply and dearly, Christ the Lord is not perched on the edge of heaven, anxiously anticipating our next wish. When we speak of God being good to us, we generally mean that he is kind to us. In the words of the inimitable C. S. Lewis, "What would really satisfy us would be a god who said of anything we happened to like doing, 'What does it matter so long as they are contented?' We want, in fact, not so much a father in heaven as a grandfather in heaven--a senile benevolence who as they say, 'liked to see young people enjoying themselves,' and whose plan for the universe was simply that it might be truly said at the end of each day, 'a good time was had by all.'" You know and I know that our Lord is much, much more than that. One writer observed: "When we so emphasize Christ's benefits that he becomes nothing more than what his significance is 'for me' we are in danger. . . . Evangelism that says 'come on, it's good for you'; discipleship that concentrates on the benefits package; sermons that 'use' Jesus as the means to a better life or marriage or job or attitude--these all turn Jesus into an expression of that nice god who always meets my spiritual needs. And this is why I am increasingly hesitant to speak of Jesus as my personal Lord and Savior. As Ken Woodward put it in a 1994 essay, 'Now I think we all need to be converted--over and over again, but having a personal Savior has always struck me as, well, elitist, like having a personal tailor. I'm satisfied to have the same Lord and Savior as everyone else.' Jesus is not a personal Savior who only seeks to meet my needs. He is the risen, crucified Lord of all creation who seeks to guide me back into the truth." . . . His infinity does not preclude either his immediacy or his intimacy. One man stated that "I want neither a terrorist spirituality that keeps me in a perpetual state of fright about being in right relationship with my heavenly Father nor a sappy spirituality that portrays God as such a benign teddy bear that there is no aberrant behavior or desire of mine that he will not condone." . . . Christ is not "my buddy." There is a natural tendency, and it is a dangerous one, to seek to bring Jesus down to our level in an effort to draw closer to him. This is a problem among people both in and outside the LDS faith. Of course we should seek with all our hearts to draw near to him. Of course we should strive to set aside all barriers that would prevent us from closer fellowship with him. And of course we should pray and labor and serve in an effort to close the gap between what we are and what we should be. But drawing close to the Lord is serious business; we nudge our way into intimacy at the peril of our souls. . . . Another gospel irony is that the way to get close to the Lord is not by attempting in any way to shrink the distance between us, to emphasize more of his humanity than his divinity, or to speak to him or of him in casual, colloquial language. . . . Those who have come to know the Lord best--the prophets or covenant spokesmen--are also those who speak of him in reverent tones, who, like Isaiah, find themselves crying out, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts" (Isaiah 6:5). Coming into the presence of the Almighty is no light thing; we feel to respond soberly to God's command to Moses: "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Exodus 3:5). Elder Bruce R. McConkie explained, "Those who truly love the Lord and who worship the Father in the name of the Son by the power of the Spirit, according to the approved patterns, maintain a reverential barrier between themselves and all the members of the Godhead.

My mom was a sayyed from the bloodline of the Prophet (which you know about now). In Iran, if you convert from Islam to Christianity or Judaism, it’s a capital crime. That means if they find you guilty in religious court, they kill you. But if you convert to something else, like Buddhism or something, then it’s not so bad. Probably because Judaism, Christianity, and Islam are sister religions, and you always have the worst fights with your sister. And probably nothing happens if you’re just a six-year-old. Except if you say, “I’m a Christian now,” in your school, chances are the Committee will hear about it and raid your house, because if you’re a Christian now, then so are your parents probably. And the Committee does stuff way worse than killing you. When my sister walked out of her room and said she’d met Jesus, my mom knew all that. And here is the part that gets hard to believe: Sima, my mom, read about him and became a Christian too. Not just a regular one, who keeps it in their pocket. She fell in love. She wanted everybody to have what she had, to be free, to realize that in other religions you have rules and codes and obligations to follow to earn good things, but all you had to do with Jesus was believe he was the one who died for you. And she believed. When I tell the story in Oklahoma, this is the part where the grown-ups always interrupt me. They say, “Okay, but why did she convert?” Cause up to that point, I’ve told them about the house with the birds in the walls, all the villages my grandfather owned, all the gold, my mom’s own medical practice—all the amazing things she had that we don’t have anymore because she became a Christian. All the money she gave up, so we’re poor now. But I don’t have an answer for them. How can you explain why you believe anything? So I just say what my mom says when people ask her. She looks them in the eye with the begging hope that they’ll hear her and she says, “Because it’s true.” Why else would she believe it? It’s true and it’s more valuable than seven million dollars in gold coins, and thousands of acres of Persian countryside, and ten years of education to get a medical degree, and all your family, and a home, and the best cream puffs of Jolfa, and even maybe your life. My mom wouldn’t have made the trade otherwise. If you believe it’s true, that there is a God and He wants you to believe in Him and He sent His Son to die for you—then it has to take over your life. It has to be worth more than everything else, because heaven’s waiting on the other side. That or Sima is insane. There’s no middle. You can’t say it’s a quirky thing she thinks sometimes, cause she went all the way with it. If it’s not true, she made a giant mistake. But she doesn’t think so. She had all that wealth, the love of all those people she helped in her clinic. They treated her like a queen. She was a sayyed. And she’s poor now. People spit on her on buses. She’s a refugee in places people hate refugees, with a husband who hits harder than a second-degree black belt because he’s a third-degree black belt. And she’ll tell you—it’s worth it. Jesus is better. It’s true. We can keep talking about it, keep grinding our teeth on why Sima converted, since it turned the fate of everybody in the story. It’s why we’re here hiding in Oklahoma. We can wonder and question and disagree. You can be certain she’s dead wrong. But you can’t make Sima agree with you. It’s true. Christ has died. Christ is risen. Christ will come again. This whole story hinges on it. Sima—who was such a fierce Muslim that she marched for the Revolution, who studied the Quran the way very few people do read the Bible and knew in her heart that it was true.

Lo, I am with you always, even unto the end of the age.” Note the “I Am.” In the Greek it is the strongest possible form of expression – Ego Eimi. Both ego and eimi mean “I am” but the former puts the emphasis on the “I” while the latter puts it on the “am.” Taken together they are the strongest Greek form to express the name of God as the great “I AM.” That is how the risen Christ here refers to Himself. “Lo, I AM with you!” But there is a lovely feature in the Greek construction here which does not reveal itself in our English translation. It reads like this: “And lo, I with you AM…” You and I dear fellow believer, are in between the “I” and the “AM.” He is not only with us, He is all around us. Not only now and then, but “always” which literally translated is, “all the days” … this day, this hour, this moment. Why, when we reflect on it, were not our Lord’s sudden appearings & disappearings during the 40 days between His resurrection and His ascension meant to teach those early disciples (and ourselves) this very thing, that even when He is invisible He is none the less present, hearing, watching, knowing, sympathizing, overruling? Let us never forget that the special promise of His presence is given in connection with our going forth as winners of others to Him.

Rejoice, heavenly powers! Sing, choirs of angels! Exalt, all creation around God’s throne! Jesus Christ, our King, is risen! Sound the trumpet of salvation! Rejoice, O Earth, in shining splendor, Radiant in the brightness of your King! Christ has conquered! Glory fills you! Darkness vanishes for ever! Amen. —EXSULTET (6TH C.)

You are familiar, no doubt, with Sebastiano del Piombo's huge painting "The Raising of Lazarus", which hangs in the National Gallery in London, having been purchased in the last century from the Angerstein collection. Against a background of water, arched bridges, and a hot blue sky, a crowd of people -- presumably the neighbours -- cluster about the risen man. Lazarus has turned rather yellow in death, but he is a muscular, well-set-up type. Hid grave-clothes are draped like a towel over his head, and people lean towards him solicitously, and seem to confer; what he most resembles is a boxer in his corner. The expressions of those around are puzzled, mildly censorious. Here -- in the very act of extricating his right leg from a knot of the shroud --one feels his troubles are about to begin again. A woman -- Mary, or maybe Martha -- is whispering behind her hand. Christ points to the revenant, and holds up his other hand, fingers outstretched: so many round down, five to go.

Because Jesus died instead of ushering in the messianic age, Paul responded with a doctrine of atonement. Because the risen Christ struck his followers as very close kin to God, the early church responded with a doctrine of the Trinity. Because Christians did not turn out to be much better behaved than anyone else, Augustine responded with a doctrine of original sin. The doctrines are works of genius, for the most part, but like books they tend to draw people's attention away from the living human neighbors who are standing right in front of them. They can also lead people to look to outer authorities for direction instead of to the inner teaching of the Holy Spirit.

Mere sitting at home and meditating on the divine presence is not enough for our time. We have to come to the end of a long journey and see that the stranger we meet there is no other than ourselves—which is the same as saying that we find Christ in him. For if the Lord is risen, as He said, He is actually or potentially alive in every man.

Jesus Christ is our destination. He is our end goal. Let us fix our eyes on Jesus. We are running the race and striving to cross the finish line. The family of the redeemed stand in the risen Christ alone. Our finish line is Christ. It is for this reality I live. It is for this reality I'm willing to die. And it is for this reality I wrote this book.

Legend tells us that the High King of Tara, who ruled supreme over all the Kings of Ireland, looked out from his castle one day during the festival of Eostre and saw a fire blazing away on a far hillside. Furious with this obvious disregard for the law, for which the penalty was death, he sent out soldiers to arrest the guilty party. When the soldiers arrived at the hillside they found St Patrick, the patron Saint of Ireland, piling wood onto his fire and immediately seized him. Standing before the King he was asked why he disobeyed the law, and he explained that his fire was a sign that Christ had risen from the dead and was the light of the world. The King so admired Patrick’s courage that he forgave him and became a convert to Christianity!

The original Christians regarded the deposit of faith, as finally inseparable from the very living substance of the Gospel in the saving event of Christ crucified, risen and glorified, but as once and for all entrusted to the church through its apostolic foundation in Christ, informing, structuring and quickening its life and faith and mission as the body of Christ in the world... While the deposit of faith was replete with the truth as it is in Jesus, embodying kerygmatic, didactic and theological content, but its very nature it could not be resolved into a system of truths or set of normative doctrines and formulated beliefs, for the truths and doctrines and beliefs entailed could not be abstracted from the embodied form which they were given in Christ in the apostolic foundation of the church without loss of their real substance. Nevertheless in this embodied form "the faith once for all delivered to the saints" constituted the regulative basis for all explicit formulation of Christian truth, doctrine and belief in the deepening understanding of the church and its regular instruction of catechumens and the faithful. app is

The signature of Jesus, the Cross, is the ultimate expression of God’s love for the world. The church is the church of the crucified, risen Christ only when it is stamped with his signature; only when it faces outward and moves with him along the way of the Cross. Turned inward upon itself in bickering and theological hairsplitting, the church loses its identity and its mission.

Christ died for us so that He, risen and alive, might now come and dwell within us, so that we might no longer be egocentric, self-oriented, living only for our own interests: “He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again” (2 Corinthians 5: 15). Never be sorry for your self. Just be sorry for your sin! All have sinned and fall short of the glory of God. ROMANS 3: 23

The business of the Christian is not to desire just enough grace to be strong in ourselves. Indeed, strong personalities can and do make behavioral changes on the grounds of will, many of these for the good of their health and well-being. But there is no new life found in the fruit of a self-willed behavioral change. Only the risen Lord can give new life. What separates the admitting of sin from the confession of sin is the cross of Christ.

I want to highlight the spirit of Pope Francis. Elected to the papacy following the resignation of Pope Benedict XVI, Pope Francis (Jose Maria Bergoglio), in his late seventies, brings a new spirit to the Church that reflects a consciousness of catholicity that we explore here. His is an inner spirit of freedom grounded in the love of God, guided by the gospel message of the new kingdom at hand, and open to a world of change. He desires a Church on the margins, where the poor and the forgotten can be brought into a new unity; a Church that advocates life at all costs and promotes peaceful life in a war-torn and violent world; a Church that models justice in an age of greed, consumerism, and power; a Church centered on the risen Christ, empowering a consciousness of the whole. This is a church leader who desperately wants to breathe a new spirit of catholicity into a world dying for wholeness and unity.

Like gamblers, baseball fans and television networks, fishermen are enamored of statistics. The adoration of statistics is a trait so deeply embedded in their nature that even those rarefied anglers the disciples of Jesus couldn't resist backing their yarns with arithmetic: when the resurrected Christ appears on the morning shore of the Sea of Galilee and directs his forlorn and skunked disciples to the famous catch of John 21, we learn that the net contained not "a boatload" of fish, nor "about a hundred and a half," nor "over a gross," but precisely "a hundred and fifty three." This is, it seems to me, one of the most remarkable statistics ever computed. Consider the circumstances: this is after the Crucifixion and the Resurrection; Jesus is standing on the beach newly risen from the dead, and it is only the third time the disciples have seen him since the nightmare of Calvary. And yet we learn that in the net there were "great fishes" numbering precisely "a hundred and fifty three." How was this digit discovered? Mustn't it have happened thus: upon hauling the net to shore, the disciples squatted down by that immense, writhing fish pile and started tossing them into a second pile, painstakingly counting "one, two, three, four, five, six, seven... " all the way up to a hundred and fifty three, while the newly risen Lord of Creation, the Sustainer of all their beings, He who died for them and for Whom they would gladly die, stood waiting, ignored, till the heap of fish was quantified. Such is the fisherman's compulsion toward rudimentary mathematics! ....Concerning those disciples huddled over the pile of fish, another possibility occurs to me: perhaps they paid the fish no heed. Perhaps they stood in a circle adoring their Lord while He, the All-Curious Son of His All-Knowing Dad, counted them all Himself!

It is always amazing to me how anyone who holds the faith can ask what we “get out” of the Mass. What we “get out” is the risen Christ. What he does is explode our tiny ways and small minds to bring them into a dimension of existence that is sometimes resisted because it can be terrifying. The risen Christ is not a “nice man”; he is certainly not the sentimentalized Jesus who never makes demands that bring us beyond our very selves and turn the world inside out.

Most important of all, individual believers can experience the power of the risen Christ in their lives today. First of all, they can know that their sins are forgiven (see Luke 24:46-47; 1 Corinthians 15:3). Second, they can be assured of eternal life and their own resurrection from the grave (see 1 Corinthians 15:19-26). Third, they can be released from a meaningless and empty life and be transformed into new creatures in Jesus Christ (see John 10:10; 2 Corinthians 5:17).

From the twelve apostles to the Auca missionaries of our generation, the history of the Christian church is the history of “wasted” lives. The Christian may tabulate all the assets of his personality and take inventory of his preferences, but he casts all these at the feet of Christ. He is not seeking fulfillment but expendability. He counts not his life dear to himself, for he holds it in trust for Christ. His goal is beyond the grave; the crown of his high calling is in the hand of his risen Lord. (14-15)

In the end, we are not Catholics because our leaders are flawless, but because we find the claims of Catholicism both compelling and beautiful. We are Catholics because the Church speaks of the Trinitarian God whose very nature is love; of Jesus the Lord, crucified and risen from the dead; of the Holy Spirit, who inspires the followers of Christ up and down the ages; of the sacraments, which convey the Christ-life to us; and of the saints, who are our friends in the spiritual order. This is the treasure; this is why we stay.

When they had ended their prayers, the Angel of Death recovered his loquacity and his gayety and ascending the chariot again, preceded by Gil Gil, spoke as follows. 'The village you see on that mountain is Gethsemane. In it was the Garden of Olives. On the other side you can distinguish an eminence crowned by a temple which stands out against a starry sky - that is Golgotha. There I passed the greatest day of my existence. I thought I had vanquished God himself - and vanquished he was for some hours. But, alas! on that mount, too, it was that three days later I saw myself disarmed and my power brought to naught on the morning of a certain Sunday. Jesus had risen from the dead. There, too, took place on the same occasion my great single combat with Nature. There took place my duel with her, that terrible duel (at the third hour of the day, I remember it well), when, as soon as she saw me thrust the lance of Longinus in the breast of the Saviour she began to throw stones at me, to upturn the cemeteries, to bring the dead to life, and I know not what besides. I thought poor Nature had lost her senses.' The Angel of Death seemed to reflect for a moment... ("The Friend of Death")

What interested these gnostics far more than past events attributed to the “historical Jesus” was the possibility of encountering the risen Christ in the present.49 The Gospel of Mary illustrates the contrast between orthodox and gnostic viewpoints. The account recalls what Mark relates: Now when he rose early on the first day of the week, he appeared first to Mary Magdalene … She went and told those who had been with him, as they mourned and wept. But when they heard that he was alive and had been seen by her, they would not believe it.50 As the Gospel of Mary opens, the disciples are mourning Jesus’ death and terrified for their own lives. Then Mary Magdalene stands up to encourage them, recalling Christ’s continual presence with them: “Do not weep, and do not grieve, and do not doubt; for his grace will be with you completely, and will protect you.”51 Peter invites Mary to “tell us the words of the Savior which you remember.”52 But to Peter’s surprise, Mary does not tell anecdotes from the past; instead, she explains that she has just seen the Lord in a vision received through the mind, and she goes on to tell what he revealed to her. When Mary finishes, she fell silent, since it was to this point that the Savior had spoken with her. But Andrew answered and said to the brethren, “Say what you will about what she has said. I, at least, do not believe that the Savior has said this. For certainly these teachings are strange ideas!”53 Peter agrees with Andrew, ridiculing the idea that Mary actually saw the Lord in her vision. Then, the story continues, Mary wept and said to Peter, “My brother Peter, what do you think? Do you think that I thought this up myself in my heart? Do you think I am lying about the Savior?” Levi answered and said to Peter, “Peter, you have always been hot-tempered … If the Savior made her worthy, who are you to reject her?”54 Finally Mary, vindicated, joins the other apostles as they go out to preach. Peter, apparently representing the orthodox position, looks to past events, suspicious of those who “see the Lord” in visions: Mary, representing the gnostic, claims to experience his continuing presence.55 These gnostics recognized that their theory, like the orthodox one, bore political implications. It suggests that whoever “sees the Lord” through inner vision can claim that his or her own authority equals, or surpasses, that of the Twelve—and of their successors. Consider the political implications of the Gospel of Mary: Peter and Andrew, here representing the leaders of the orthodox group, accuse Mary—the gnostic—of pretending to have seen the Lord in order to justify the strange ideas, fictions, and lies she invents and attributes to divine inspiration. Mary lacks the proper credentials for leadership, from the orthodox viewpoint: she is not one of the “twelve.” But as Mary stands up to Peter, so the gnostics who take her as their prototype challenge the authority of those priests and bishops who claim to be Peter’s successors.

We cannot know the ways in which God will weave together all the details of human history into the most beautiful story that has ever been told. We know that He will do exactly that, but we don’t know how He will do it. And we don’t even know the nature of most of the subplots. We know that Christ crucified and risen is at the center of the great story, because He has told us that part, and we know that the story is a comedy, not a tragedy. The story begins in a garden, and ends with a garden city. It begins with a simple wedding in a garden, and it ends with a magnificent royal wedding in that garden city.

when evangelicals define themselves in terms of Christ’s atonement or as disciples of a risen Christ, what sort of Jesus are they imagining? Is their savior a conquering warrior, a man’s man who takes no prisoners and wages holy war? Or is he a sacrificial lamb who offers himself up for the restoration of all things? How one answers these questions will determine what it looks like to follow Jesus. In truth, what it means to be an evangelical has always depended on the world beyond the faith. In recent years, evangelical leaders themselves have come to recognize (and frequently lament) that a “pop culture” definition has usurped “a proper historical and theological” one, such that today many people count themselves “evangelical” because they watch Fox News, consider themselves religious, and vote Republican. Frustrated with this confusion of “real” and “supposed” evangelicals, evangelical elites have taken pollsters and pundits to task for carelessly conflating the two. But the problem goes beyond sloppy categorization. Among evangelicals, high levels of theological illiteracy mean that many “evangelicals” hold views traditionally defined as heresy, calling into question the centrality of theology to evangelicalism generally.

Some questions may have risen in the reader's mind with reference to the details of the Millennial period. We must be careful not to run before the Lord and seek to become wise above that which is written, for it has not pleased Him to reveal to us as yet all the things which shall come to pass. He has, however, graciously opened His heart toward us regarding these things and we must be equally careful not to lag behind Him as He seeks to lead us unto the truth. The true principle was given to Israel, through Moses, in Deuteronomy 29:29- "The secret things belong unto Jehovah our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.

The Christian vocation is to be in prayer, in the Spirit, at the place where the world is in pain, and as we embrace that vocation, we discover it to be the way of following Christ, shaped according to his messianic vocation to the cross, with arms outstretched, holding on simultaneously to the pain of the world an to the love of God. Paul, we should note carefully, is quite clear about one thing: as we embrace this vocation, the prayer is likely to be inarticulate. It does not have to be a thought-out analysis of the problem and the solution. It is likely to be simply a groan, a groan in which the Spirit of God, the Spirit of the crucified and risen Christ, groans within us, so that the achievement of the cross might be implemented afresh at that place of pain...

Addictions are ultimately a disorder of worship: we worship our desires over God. We desire the things of earth more than the One who rules it. This being so, worship is the true deepest need for addicts, as it is for all people. It is during worship that we are most fully human. As we worship, the Spirit changes us. Sometimes this change is the more ordinary, imperceptible, and gradual change that is similar to the growth of a child. At other times, worship changes us more dramatically. Either way, when our hearts are pointed toward the risen Christ, we can’t help but be changed in some way. This change, too, teaches us to remember. When we hear the stories of how God transforms people, it reminds us that God is making us to be “like God in true righteousness and holiness” (Eph. 4:24).

As when some carcass, hidden in sequestered nook, draws from every near and distant point myriads of discordant vultures, so drew these little flakes of gold the voracious sons of men. …This little scratch upon the earth to make a backwoods mill-race touched the cerebral nerve that quickened humanity, and sent a thrill throughout the system. It tingled in the ear and at the finger-ends; it buzzed about the brain and tickled in the stomach; it warmed the blood and swelled the heart; new fires were kindled on hearth-stones, new castles builded in the air. If Satan from Diablo’s peak had sounded the knell of time; if a heavenly angel from the Sierra’s height had heralded the millennial day; if the blessed Christ himself had risen from that ditch and proclaimed to all mankind amnesty — their greedy hearts had never half so thrilled. (Hubert Howe Bancroft)

tells us in Ephesians 1:20–21 that when God raised Jesus from the dead, “he seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion” (ESV). It was only after Christ had risen that God’s plan was “made known … to the rulers and the authorities in the heavenly places” (Eph 3:10). These cosmic forces are “the rulers and the authorities” disarmed and put to shame by the cross (Col 2:15). The incident at Babel and God’s decision to disinherit the nations drew up the battle lines for a cosmic turf war for the planet. The corruption of the elohim sons of God set over the nations meant that Yahweh’s vision of a global Eden would be met with divine force. Every inch outside Israel would be contested, and Israel itself was fair game for hostile conquest. The gods would not surrender their inheritances back to Yahweh; he would have to reclaim them. God would take the first step in that campaign immediately after Babel.

If you say you are the chief of sinners, I answer that will be no hindrance to your salvation. Indeed it will not, if you lay hold on Christ by faith. Read the Evangelists, and see how kindly he behaved to his disciples, who had fled from and denied him. ‘Go, tell my brethren,’ says he. He did not say, ‘Go, tell those traitors,’ but, ‘Go, tell my brethren and Peter.’ It is as though he had said, ‘Go, tell my brethren in general, and Peter in particular, that I am risen. Oh, comfort his poor drooping heart. Tell him I am reconciled to him. Bid him weep no more so bitterly. For though with oaths and curses he thrice denied me, yet I have died for his sins; I have risen again for his justification: I freely forgive him all.” Thus slow to anger and of great kindness, was our all-merciful High Priest. And do you think he has changed his nature and forgets poor sinners, now he is exalted to the right hand of God? No; he is the same yesterday, today, and forever; and sitteth there only to make intercession for

One may readily concede that the historical factuality of the resurrection cannot be affirmed with the same level of confidence as the historical factuality of the crucifixion. All historical judgments can be made only with relative certainty, and the judgment that Jesus rose from the dead can be offered—from the historian’s point of view—only with great caution. The character of the event itself hardly falls within ordinary categories of experience.28 Still, something extraordinary happened shortly after Jesus’ death that rallied the dispirited disciples and sent them out proclaiming to the world that Jesus had risen and had appeared to them. Reductive psychological explanations fail to do justice to the widespread testimony to this event within the original community and to the moral seriousness of the movement that resulted from it. The best explanation is to say that God did something beyond all power of human imagining by raising Jesus from the dead. To make such a claim is to make an assertion that redefines reality.29 If such an event has happened in history, then history is not a closed system of immanent causes and effects. God is powerfully at work in the world in ways that defy common sense, redeeming the creation from its bondage to necessity and decay. That, of course, is precisely what the early Christians believed and proclaimed: I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him, so that, with the eyes of your heart enlightened, you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints, and what is the immeasurable greatness of his power for us who believe, according to the working of his great power. God put this power to work in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come. (EPH. 1:17–21. emphasis mine)

When my prince had fallen, the spirit ofthe depths opened my vision and let me become aware of the birth of the new God. The divine child approached me out of the terrible ambiguity, the hateful-beautiful, the evil-good, the laughable-serious, the sick-healthy, the inhuman-human and the ungodly-godly.129 I understood that the Godl3o whom we seek in the absolute was not to be found in absolute beauty, goodness, seriousness, elevation, humanity or even in godliness. Once the God was there. I understood that the new God would be in the relative. If the God is absolute beauty and goodness, how should he encompass the of life, which is beautiful and hateful, good and evil, laughable and serious, human and inhuman? How can man live in the womb of the God if the Godhead himself attends only to one-half of him?131 If we have risen near the heights of good and evil, then our badness and hatefulness lie in the most extreme torment. Man's torment is so great and the air of the heights so wealc that he can hardly live anymore. The good and the beautiful freeze to the ice of the absolute idea/32 and the bad and hateful become mud puddles full of crazy life. Therefore after his death Christ had to journey to Hell, otherwise the ascent to Heaven would have become impos- sible for him. Christ first had to become his Antichrist, his underworldly brother. No one knows what happened during the three days Christ was in Hell. I have experienced it.133 The men ofyore said that he had preached there to the deceased.134 What they say is true, but do you know how this happened? It was folly and monkey business, an atrocious Hell's masquerade of the holiest mysteries. How else could Christ have saved his Antichrist? Read the unknown books of the ancients, and you will learn much from them. Notice that Christ did not remain in Hell, but rose to the heights in the beyond.135 Our conviction of the value of the good and beautiful has become strong and unshakable, that is why life can extend beyond this and still fulfil everything that lay bound and yearning. But the bound and yearning is also the,hateful and bad. Are you again indignant about the hateful and the bad? Through this you can recognize h()w great are their force and value for life. Do you think that it is dead in you? But this dead can also change into serpents.136These serpents will extinguish the prince ofyour days.

What is new about the new commandment? Since this question ultimately concerns the “newness” of the New Testament, that is to say, the “essence of Christianity”, it is important to be very attentive. It has been argued that the new element—moving beyond the earlier commandment to love one’s neighbor—is revealed in the saying “love as I have loved you”, in other words, loving to the point of readiness to lay down one’s life for the other. If this were the specific and exclusive content of the “new commandment”, then Christianity could after all be defined as a form of extreme moral effort. This is how many commentators explain the Sermon on the Mount: in contrast to the old way of the Ten Commandments—the way of the average man, one might say—Christianity, through the Sermon on the Mount, opens up the high way that is radical in its demands, revealing a new level of humanity to which men can aspire. And yet who could possibly claim to have risen above the “average” way of the Ten Commandments, to have left them behind as self-evident, so to speak, and now to walk along the exalted paths of the “new law”? No, the newness of the new commandment cannot consist in the highest moral attainment. Here, too, the essential point is not the call to supreme achievement, but the new foundation of being that is given to us. The newness can come only from the gift of being-with and being-in Christ. Saint

167. Every form of catechesis would do well to attend to the “way of beauty” (via pulchritudinis).129 Proclaiming Christ means showing that to believe in and to follow him is not only something right and true, but also something beautiful, capable of filling life with new splendor and profound joy, even in the midst of difficulties. Every expression of true beauty can thus be acknowledged as a path leading to an encounter with the Lord Jesus. This has nothing to do with fostering an aesthetic relativism130 which would downplay the inseparable bond between truth, goodness and beauty, but rather a renewed esteem for beauty as a means of touching the human heart and enabling the truth and goodness of the Risen Christ to radiate within it. If, as Saint Augustine says, we love only that which is beautiful,131 the incarnate Son, as the revelation of infinite beauty, is supremely lovable and draws us to himself with bonds of love. So a formation in the via pulchritudinis ought to be part of our effort to pass on the faith. Each particular Church should encourage the use of the arts in evangelization, building on the treasures of the past but also drawing upon the wide variety of contemporary expressions so as to transmit the faith in a new “language of parables.”132 We must be bold enough to discover new signs and new symbols, new flesh to embody and communicate the word, and different forms of beauty which are valued in different cultural settings, including those unconventional modes of beauty which may mean little to the evangelizers, yet prove particularly attractive for others. 168.

Beyond Discouragement He gives power to the weak, and to those who have no might He increases strength. Isaiah 40:29 NKJV We Christians have many reasons to celebrate. God is in His heaven; Christ has risen, and we are the sheep of His flock. Yet sometimes, even the most devout believers may become discouraged. After all, we live in a world where expectations can be high and demands can be even higher. When we fail to meet the expectations of others (or, for that matter, the expectations that we have for ourselves), we may be tempted to abandon hope. But God has other plans. He knows exactly how He intends to use us. Our task is to remain faithful until He does. If you’re a woman who has become discouraged with the direction of your day or your life, turn your thoughts and prayers to God. He is a God of possibility, not negativity. He will help you count your blessings instead of your hardships. And then, with a renewed spirit of optimism and hope, you can properly thank your Father in heaven for His blessings, for His love, and for His Son. Overcoming discouragement is simply a matter of taking away the DIS and adding the EN. Barbara Johnson Just as courage is faith in good, so discouragement is faith in evil, and, while courage opens the door to good, discouragement opens it to evil. Hannah Whitall Smith The strength that we claim from God’s Word does not depend on circumstances. Circumstances will be difficult, but our strength will be sufficient. Corrie ten Boom Would we know the major chords were so sweet if there were no minor key? Mrs. Charles E. Cowman MORE FROM GOD’S WORD But as for you, be strong; don’t be discouraged, for your work has a reward. 2 Chronicles 15:7 HCSB The Lord is the One who will go before you. He will be with you; He will not leave you or forsake you. Do not be afraid or discouraged. Deuteronomy 31:8 HCSB