Denying Jesus Quotes

The greatest single cause of atheism in the world today is Christians: who acknowledge Jesus with their lips, walk out the door, and deny Him by their lifestyle. That is what an unbelieving world simply finds unbelievable.

I knew every raindrop by its name.

The greatest single cause of atheism in the world today is Christians: who acknowledge Jesus with their lips, walk out the door, and deny Him by their lifestyle. That is what an unbelieving world simply finds unbelievable.

Talk into my bullet hole. Tell me I'm fine.

Sometimes what I wouldn't give to have us sitting in a bar again at 9:00 a.m. telling lies to one another, far from God.

And therefore I looked down into the great pity of a person’s life on this earth. I don’t mean that we all end up dead, that’s not the great pity. I mean that he couldn’t tell me what he was dreaming, and I couldn’t tell him what was real.

I know the resurrection is a fact, and Watergate proved it to me. How? Because 12 men testified they had seen Jesus raised from the dead, then they proclaimed that truth for 40 years, never once denying it. Every one was beaten, tortured, stoned and put in prison. They would not have endured that if it weren't true. Watergate embroiled 12 of the most powerful men in the world-and they couldn't keep a lie for three weeks. You're telling me 12 apostles could keep a lie for 40 years? Absolutely impossible.

All these weirdos, and me getting a little better every day right in the midst of them. I had never known, never even imagined for a heartbeat, that there might be a place for people like us.

With each step my heart broke for the person I would never find, the person who'd love me.

We’d torn open our chests and shown our cowardly hearts, and you can never stay friends after something like that

She had nothing in this world but her two hands and her crazy love for Jesus, who seemed, for his part, never to have heard of her.

There was a part of her she hadn’t yet allowed to be born because it was too beautiful for this place

Do you believe that the God of Jesus loves you beyond worthiness and unworthiness, beyond fidelity and infidelity—that he loves you in the morning sun and in the evening rain—that he loves you when your intellect denies it, your emotions refuse it, your whole being rejects it. Do you believe that God loves without condition or reservation and loves you this moment as you are and not as you should be.

And you, you ridiculous people, you expect me to help you.

...We must say to ourselves something like this: 'Well, when Jesus looked down from the cross, he didn't think "I am giving myself to you because you are so attractive to me." No, he was in agony, and he looked down at us - denying him, abandoning him, and betraying him - and in the greatest act of love in history, he STAYED. He said, "Father, forgive them, they don't know what they are doing." He loved us, not because we were lovely to him, but to make us lovely. That is why I am going to love my spouse.' Speak to your heart like that, and then fulfill the promises you made on your wedding day.

Will you believe me when I tell you there was kindness in his heart? His left hand didn't know what his right hand was doing. It was only that certain important connections had been burned through. If I opened up your head and ran a hot soldering iron around in your brain, I might turn you into someone like that.

How could I do it, how could a person go that low? And I understand your question, to which I reply, Are you kidding? That's nothing. I'd been much lower than that. And I expected to see myself do worse.

Its always been my tendency to lie to doctors, as if good health consisted only of the ability to fool them.

There's so much goop inside of us, man," he said, "and it all just wants to get out.

When I get honest, I admit I am a bundle of paradoxes. I believe and I doubt, I hope and get discouraged, I love and I hate, I feel bad about feeling good, I feel guilty about not feeling guilty. I am trusting and suspicious. I am honest and I still play games. Aristotle said I am a rational animal; I say I am an angel with an incredible capacity for beer. To live by grace means to acknowledge my whole life story, the light side and the dark. In admitting my shadow side I learn who I am and what God's grace means. As Thomas Merton put it, "A saint is not someone who is good but who experiences the goodness of God." The gospel of grace nullifies our adulation of televangelists, charismatic superstars, and local church heroes. It obliterates the two-class citizenship theory operative in many American churches. For grace proclaims the awesome truth that all is gift. All that is good is ours not by right but by the sheer bounty of a gracious God. While there is much we may have earned--our degree and our salary, our home and garden, a Miller Lite and a good night's sleep--all this is possible only because we have been given so much: life itself, eyes to see and hands to touch, a mind to shape ideas, and a heart to beat with love. We have been given God in our souls and Christ in our flesh. We have the power to believe where others deny, to hope where others despair, to love where others hurt. This and so much more is sheer gift; it is not reward for our faithfulness, our generous disposition, or our heroic life of prayer. Even our fidelity is a gift, "If we but turn to God," said St. Augustine, "that itself is a gift of God." My deepest awareness of myself is that I am deeply loved by Jesus Christ and I have done nothing to earn it or deserve it.

It cannot be denied that too often the weight of the Christian movement has been on the side of the strong and the powerful and against the weak and oppressed—this, despite the gospel.

I’d been staying at the Holiday Inn with my girlfriend, honestly the most beautiful woman I’d even known, for three days under a phony name, shooting heroin. We made love in the bed, ate steaks at the restaurant, shot up in the john, puked, cried, accused one another, begged of one another, forgave, promised, and carried one another to heaven.

The greatest single cause of atheism in the world today is Christians, who acknowledge Jesus with their mouths and walk out the door and deny him by their lifestyle.

[The doctor] peeked into the trauma room and saw the situation: the clerk - that is, me - standing next to the orderly, Georgie, both of us on drugs, looking down at a patient with a knife sticking up out of his face. 'What seems to be the trouble?' he asked.

The traveling salesmen fed me pills that made the lining of my veins feel scraped out, my jaw ached... I knew every raindrop by its name, I sensed everything before it happened. Like I knew a certain oldsmobile would stop even before it slowed, and by the sweet voices of the family inside, I knew we'd have an accident in the rain. I didn't care. They said they'd take me all the way.

That world! These days it's all been erased and they've rolled it up like a scroll and put it away somewhere. Yes, I can touch it with my fingers. But where is it?

He was in his fifties. He'd wasted his entire life. Such people were very dear to those of us who'd wasted only a few years.

he must deny his right to himself, and he must realize who Jesus Christ is before he will bring himself to do it. Beware of refusing to go to the funeral of your own independence

He was completely and openly a mess. Meanwhile the rest of us go on trying to fool each other.

Does everything you touch turn to shit? Does this happen to you every time?" "No wonder they call me Fuckhead." It's a name that's going to stick.

He was the worst kind of Christian, Philip realized: he embraced all of the negatives, enforced every proscription, insisted on all forms of denial, and demanded strict punishment for every offence; yet he ignored all the compassion of Christianity, denied its mercy, flagrantly disobeyed its ethic of love, and openly flouted the gentle laws of Jesus.

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.

And yet we were always being found innocent for ridiculous reasons.

A bus came. I climbed aboard and sat on the plastic seat while the things of our city turned in the windows like the images in a slot machine.

Like the most of you, I was raised among people who knew - who were certain. They did not reason or investigate. They had no doubts. They knew that they had the truth. In their creed there was no guess — no perhaps. They had a revelation from God. They knew the beginning of things. They knew that God commenced to create one Monday morning, four thousand and four years before Christ. They knew that in the eternity — back of that morning, he had done nothing. They knew that it took him six days to make the earth — all plants, all animals, all life, and all the globes that wheel in space. They knew exactly what he did each day and when he rested. They knew the origin, the cause of evil, of all crime, of all disease and death. At the same time they knew that God created man in his own image and was perfectly satisfied with his work... They knew all about the Flood -- knew that God, with the exception of eight, drowned all his children -- the old and young -- the bowed patriarch and the dimpled babe -- the young man and the merry maiden -- the loving mother and the laughing child -- because his mercy endureth forever. They knew too, that he drowned the beasts and birds -- everything that walked or crawled or flew -- because his loving kindness is over all his works. They knew that God, for the purpose of civilizing his children, had devoured some with earthquakes, destroyed some with storms of fire, killed some with his lightnings, millions with famine, with pestilence, and sacrificed countless thousands upon the fields of war. They knew that it was necessary to believe these things and to love God. They knew that there could be no salvation except by faith, and through the atoning blood of Jesus Christ. Then I asked myself the question: Is there a supernatural power -- an arbitrary mind -- an enthroned God -- a supreme will that sways the tides and currents of the world -- to which all causes bow? I do not deny. I do not know - but I do not believe. I believe that the natural is supreme - that from the infinite chain no link can be lost or broken — that there is no supernatural power that can answer prayer - no power that worship can persuade or change — no power that cares for man. Is there a God? I do not know. Is man immortal? I do not know. One thing I do know, and that is, that neither hope, nor fear, belief, nor denial, can change the fact. It is as it is, and it will be as it must be. We can be as honest as we are ignorant. If we are, when asked what is beyond the horizon of the known, we must say that we do not know. We can tell the truth, and we can enjoy the blessed freedom that the brave have won. We can destroy the monsters of superstition, the hissing snakes of ignorance and fear. We can drive from our minds the frightful things that tear and wound with beak and fang. We can civilize our fellow-men. We can fill our lives with generous deeds, with loving words, with art and song, and all the ecstasies of love. We can flood our years with sunshine — with the divine climate of kindness, and we can drain to the last drop the golden cup of joy.

Think of being curled up and floating in a darkness. Even if you could think, even if you had an imagination, would you ever imagine its opposite, this miraculous world the Asian Taoists call the "Ten Thousand Things"? And if the darkness just got darker? And then you were dead? What would you care? How would you eve know the difference?

Talk into here. Talk into my bullet hole. Tell me I'm fine.

I felt the cancelled life dreaming after me. Yes, a ghost. A vestige. Something remaining.

I have now been an officer in this Church for a very long time. I am an old man who cannot deny the calendar. I have lived long enough and served in enough different capacities to have removed from my mind, if such were necessary, any doubt of the divinity of this, the work of God. We respect those of other churches. We desire their friendship and hope to render meaningful service with them. We know they all do good, but we unabashedly state—and this frequently brings criticism upon us—that this is the true and living Church of our Father in Heaven and His Son, the Lord Jesus Christ.

It was one of the moments you stay in, to hell with all the troubles of before and after. The sky is blue and the dead are coming back. Later in the afternoon, with sad resignation, the county fair bares its breasts.

I still believe in God; the teachings of Jesus even, but the rest of Christianity... its Bible, its churches, its dogma-- only sets up boundaries between people and cultures. It denies the beauty of being HUMAN, and it ignores all these GAPS that need to be filled in by the individual.

I wandered over across the hall where they were showing a short movie about vasectomies. Much later I told her that I'd actually gotten a vasectomy a long time ago, and somebody else must have gotten her pregnant. I also told her once that I had inoperable cancer and would soon be passed away and gone, eternally. But nothing I could think up, no matter how dramatic or horrible, ever made her repent or love me the way she had at first, before she really knew me.

It felt like the moment before the Savior comes. And the Savior did come, but we had to wait a long time.

I’d thought something was required of me, but I hadn’t wanted to find out what it was.

It was there. It was. The long walk down the hall. The door opening. The beautiful stranger. The torn moon mended. Our fingers touching away the tears. It was there.

When we were arguing on my twenty-fourth birthday, she left the kitchen, came back with a pistol, and fired it at me five times from right across the table. But she missed. It wasn't my life she was after. It was more. She wanted to eat my heart and be lost in the desert with what she'd done, she wanted to fall on her knees and give birth from it, she wanted to hurt me as only a child can be hurt by its mother.

Sin is the monster we love to deny. It can stalk us, bite a slice out of our lives, return again and again, and even as we bleed and hobble, we prefer to believe nothing has happened. In Jesus Christ we are forgiven and empowered to overcome sin...but toying with an animal that is actually toying with us is a sure way to lose part of ourselves.

Jesus of Nazareth always comes asking disciples to follow him--not merely "accept him," not merely "believe in him," not merely "worship him," but to follow him: one either follows Christ, or one does not. There is no compartmentalization of the faith, no realm, no sphere, no business, no politic in which the lordship of Christ will be excluded. We either make him Lord of all lords, or we deny him as Lord of any.

No one can read the Gospels without feeling the actual presence of Jesus. His personality pulsates in every word. No myth is filled with such life... no man can deny the fact that Jesus existed, nor that his sayings are beautiful.

The women were blank, shining areas with photographs of sad girls floating in them.

Maybe, when you hear the name "Beverly," you think of Beverly Hills--people wandering the streets with their heads shot off by money.

The first time I didn’t say anything, because she shot me in the mouth.

There is something worse than holding our silence while the lost of this world run headlong into hell: the crime of preaching to a different gospel than the one passed down to the saints. For this reason, we must shun the gospel of contemporary evangelicalism, for it is a watered-down, culturally carved, truncated gospel that allows men to hold to a form of godliness while denying its power, to profess to know God while denying Him with their deeds, and to call Jesus “Lord, Lord,” while not doing the Father’s will.15 Woe to us if we do not preach the gospel, but even greater woe is due us if we preach it incorrectly!16

One needn't identify as a feminist to participate in the redemptive movement of God for women in the world, The gospel is more than enough. Of course it is! But as long as I know how important maternal health is to Haiti's future, and as long as I know that women are being abused and raped, as long as I know girls are being denied life itself through selective abortion, abandonment, and abuse, as long as brave little girls in Afghanistan are attacked with acid for the crime of going to school, and until being a Christian is synonymous with doing something about these things, you can also call me a feminist.

A powerful spiritual practice is consciously to allow the diminishment of ego when it happens without attempting to restore it. I recommend that you experiment with this from time to time. For example, when someone criticizes you, blames you, or calls you names, instead of immediately retaliating or defending yourself – do nothing. Allow the self-image to remain diminished and become alert to what that feels like deep inside you. For a few seconds, it may feel uncomfortable, as if you had shrunk in size. Then you may sense an inner speciousness that feels intensely alive. You haven't been diminished at all. In fact, you have expanded. You may then come to an amazing realization: When you are seemingly diminished in some way and remain in absolute non-reaction, not just externally but also internally, you realize that nothing real has been diminished, that through becoming “less,” you become more. When you no longer defend or attempt to strengthen the form of yourself, you step out of identification with form, with mental self-image. Through becoming less (in the ego’s perception), you in fact undergo an expansion and make room for Being to come forward. True power, who you are beyond form, can then shine through the apparently weakened form. This is what Jesus means when he says, “Deny yourself” or “Turn the other cheek.

All religions, plainly and simply, cannot be true. Some beliefs are false, and we know them to be false. So it does no good to put a halo on the notion of tolerance as if everything could be equally true. To deem all beliefs equally true is sheer nonsense for the simple reason that to deny that statement would also, then, be true. But if the denial of the statement is also true, then all religions are not true.

She was a woman, a traitor, and a killer. Males and females wanted her. But I was the only one who ever could have loved her.

And sometimes a dust storm would stand off in the desert, towering so high it was like another city -- a terrifying new era approaching, blurring our dreams.

Sometimes I heard voices muttering in my head, and a lot of the time the world seemed to smolder around its edges. but I was in a little better physical shape every day, I was getting my looks back, and my spirits were rising, and this was all in all a happy time for me. All these weirdos, and me getting a little better right in the midst of them. I had never known, never even imagined for a heartbeat, that there might be a place for people like us.

People entering the bars on First Avenue gave up their bodies. Then only the demons inhabiting us could be seen. Souls who had wronged each other were brought together here. The rapist met his victim, the jilted child discovered its mother. But nothing could be healed, the mirror was a knife dividing everything from itself, tears of false fellowship dripped on the bar. And what are you going to do to me now? With what, exactly, would you expect to frighten me?

Are you born again?" he asked, as we taxied down the runway. He was rather prim and tense, maybe a little like David Eisenhower with a spastic colon. I did not know how to answer for a moment. "Yes," I said. "I am." My friends like to tell each other that I am not really a born-again Christian. They think of me more along the lines of that old Jonathan Miller routine, where he said, "I'm not really a Jew -- I'm Jew-ish." They think I am Christian-ish. But I'm not. I'm just a bad Christian. A bad born-again Christian. And certainly, like the apostle Peter, I am capable of denying it, of presenting myself as a sort of leftist liberation-theology enthusiast and maybe sort of a vaguely Jesusy bon vivant. But it's not true. And I believe that when you get on a plane, if you start lying you are totally doomed. So I told the truth; that I am a believer, a convert. I'm probably about three months away from slapping an aluminum Jesus-fish on the back of my car, although I first want to see if the application or stickum in any way interferes with my lease agreement. And believe me, all this boggles even *my* mind. But it's true. I could go to a gathering of foot-wash Baptists and, except for my dreadlocks, fit right in. I would wash their feet; I would let them wash mine.

FH: All these... weirdos, and me... getting a little better every day right in the middle of 'em. I had never known... I had never even imagined for a heartbeat that... there might be a place in the world for people like us...Jesus' Son

The deaf who deny they are deaf will never hear; the sinners who deny there is sin deny thereby the remedy of sin, and thus cut themselves off forever from Him Who came to redeem.

If, in his pride, he considers God as a challenge, he will deny Him; and if God becomes man and therefore makes Himself vulnerable, he will crucify Him.

His eyeballs look like he bought them in a joke shop.

If I opened up your head and ran a hot soldering iron around in your brain, I might turn you into someone like that.

It’s a beautiful day” – by which we meant that the weather was good. But we never say, “The weather’s good,” “The weather’s pleasant.” We say, “It’s a beautiful day,” “What a beautiful day.

Or maybe that wasn't the time it snowed. Maybe it was the time we slept in the truck and I rolled over on the bunnies and flattened them. It doesn't matter. What's important for me to remember now is that early the next morning the snow was melted off the windshield and the daylight woke me up. A mist covered everything and, with the sunshine, was beginning to grow sharp and strange. The bunnies weren't a problem yet, or they'd already been a problem and were already forgotten, and there was nothing on my mind. I felt the beauty of the morning. I could understand how a drowning man might suddenly feel a deep thirst being quenched. Or how a slave might become a friend to his master.

The Vine had no jukebox, but a real stereo continually playing tunes of alcoholic self-pity and sentimental divorce "Nurse," I sobbed. She poured doubles like an angel, right up to the lip of a cocktail glass, no measuring. " You have a lovely pitching arm." You had to go down on them like a hummingbird over a blossom. I saw her much later, not too many years ago, and when I smiled she seemed to believe I was making advances. But it was only that I remembered. I'll never forgot you. Your husband will beat you with an extension cord and the bus will pull away leaving you standing there in tears, but you were my mother.

No dependence can be placed upon our natural qualities, or our spiritual attainments; but God abideth faithful. He is faithful in His love; He knows no variableness, neither shadow of turning. He is faithful to His purpose; He doth not begin a work and then leave it undone. He is faithful to His relationships; as a Father He will not renounce His children, as a friend He will not deny His people, as a Creator He will not forsake the work of His own hands.

Even if there be no hereafter, I would live my time believing in a grand thing that ought to be true if it is not. And if these be not truths, then is the loftiest part of our nature a waste. Let me hold by the better than the actual, and fall into nothingness off the same precipice with Jesus and Paul and a thousand more, who were lovely in their lives, and with their death make even the nothingness into which they have passed like the garden of the Lord. I will go further, and say I would rather die forevermore believing as Jesus believed, than live forevermore believing as those that deny Him.

[It is] our inclination to replace Jesus’ call to deny ourselves, take up our crosses and follow him. We replace his call with a self-serving path in which we deny our neighbors, take up our comforts and follow our dreams.

I knew that, but he didn’t, and therefore I looked down into the great pity of a person’s life on this earth. I don’t mean that we all end up dead, that’s not the great pity. I mean that he couldn’t tell me what he was dreaming, and I couldn’t tell him what was real.

I stayed in the library, crushed breathless by the smoldering power of all those words – many of them unfathomable – until Happy Hour. And then I left.

What can be said about those fields? There were blackbirds circling above their own shadows, and beneath them the cows stood around smelling one another’s butts.

There was nothing of his I wanted in particular. I wanted it all.

Your husband will beat you with an extension cord and the bus will pull away leaving you standing there in tears, but you were my mother.

I knew it, and I knew that God knew it,” he testified, “and I could not deny it.

The sky was a bruised red shot with black, almost exactly the colors of a tattoo. Sunset had two minutes left to live.

It was raining. Gigantic ferns leaned over us. The forest drifted down a hill. I could hear a creek rushing down among rocks. And you, you ridiculous people, you expect me to help you.

To deal with the word of Jesus otherwise than by doing it is to give him the lie. It is to deny the Sermon on the Mount and to say No to his word...That is why as soon as the hurricane begins we lose the word, and find that we have never really believed it. The word we had was not Christ's, but a word we had wrested from him and made our own by reflecting on it instead of doing it.

Think of being curled up and floating in a darkness. Even if you could think, even if you had an imagination, would you ever imagine its opposite, this miraculous world the Asian Taoists call the "Ten Thousand Things"? And if the darkness just got darker? And then you were dead? What would you care? How would you even know the difference?

She was resting at a table between numbers in the Greek nightclub where she was dancing. A little of the stage light touched her. She was very frail. She seemed to be thinking about something far away, waiting patiently for somebody to destroy her.

This is not to say that the deepest concerns of the faithful, whether moderate or extreme, are trivial or misguided. There is no denying that most of us have emotional and spiritual needs that are now addressed—however obliquely and at a terrible price—by mainstream religion. And these are needs that a mere understanding of our world, scientific or otherwise, will never fulfill. There is clearly a sacred dimension to our existence, and coming to terms with it could well be the highest purpose of human life. But we will find that it requires no faith in untestable propositions—Jesus was born of a virgin; the Koran is the word of God—for us to do this.

And while people would pardon convicts, drunks, and men who fuck goats, cows, dogs, and children, they are suspicious, almost terrified, of a woman without a family and no religion. Jesus is the only viable excuse a young woman can use to deny the penis.

The three of us had formed a group based on something erroneous, some basic misunderstanding that hadn’t yet come to light, and so we kept on in one another’s company, going to bars and having conversations.

Peter denied Jesus; Judas betrayed Jesus. The bad news was that both of them fell off the track and were both filled with regrets, remorse and anguish for their mischievous behaviours. However it was only Peter who chose to rise again after falling! Judas chose to end it with suicide! If you fall, you can rise again!

False Narrative: The Kingdom of God is Future No serious biblical scholar would deny that Jesus’ proclaimed the kingdom of God. However, many scholars conclude that Jesus was not talking about our present world but rather an epoch in history that has not yet begun.

Jesus Christ is indeed a crutch for the lame, to help us walk upright, just as he is also medicine for the spiritually sick, bread for the hungry and water for the thirsty. We do not deny this; it is perfectly true. But then all human beings are lame, sick, hungry and thirsty. The only difference between us is not that some are needy, while others are not. It is rather that some know and acknowledge their need, while others either don't through ignorance or won't through pride.

Ask me for money, Peter.” I grabbed his wrists and pushed him against the wall. He looked everywhere but at me, no attempt to free himself. He was definitely stronger than I, but right that second I didn’t care if he was being patronizing. If it forced him to answer me, then patronizing I’d take. “No,” he murmured. “Ask me for money, goddamn you.” I punctuated it with a slam of his wrists, hard enough to jar, but not painful—I hoped. The next time my shirt wouldn’t be there to cushion it. I was that pissed. “I have!” He spat back, easily extricating his hands and pushing me away. I grabbed his arm, turning him around. “For Cai. For sex. Not for you. You’d rather go fuck a bunch of strangers—” “I don’t fuck anyone but Darryl anymore,” he denied. “It’s just a show for a bunch of voyeurs. No one gets hurt.” “I get hurt!” “I don’t have any other way, Austin.” “You have me. Ask me,” I said, hating the pleading sound in my voice. “No.” “Jesus Christ, why the fuck not?” “Because I don’t want you to be a fucking trick!” The shout was so loud I felt the vibrations along my spine.

Those who number themselves among the followers of Jesus—but don’t witness for Him—are actually siding with the Taliban, the brutal regime that rules North Korea, the secret police in communist China, and the Somalis and Saudi Arabias of the world. Believers who do not share their faith aid and abet Satan’s ultimate goal of denying others access to Jesus. Our silence makes us accomplices.

My prayer time alone with the Lord Jesus is more important than any other thing I do each day. There in the secret place, the devil's plans are shattered and God's victories are won, evil is thwarted and blessings are unleashed, sicknesses are overcome and sin is denied its sway over the lives of the weak. Our God is an answering God.

Ultimately there are but three systems of ethics, three conceptions of the ideal character and the moral life. One is that of Buddha and Jesus, which stresses the feminine virtues, considers all men to be equally precious, resists evil only by returning good, identifies virtue with love, and inclines in politics to unlimited democracy. Another is the ethic of Machiavelli and Nietzsche, which stresses the masculine virtues, accepts the inequality of men, relishes the risks of combat and conquest and rule, identifies virtue with power, and exalts an hereditary aristocracy. A third, the ethic of Socrates, Plato, and Aristotle, denies the universal applicability of either the feminine or the masculine virtues; considers that only the informed and mature mind can judge, according to diverse circumstance, when love should rule, and when power; identifies virtue, therefore, with intelligence; and advocates a varying mixture of aristocracy and democracy in government.

We whizzed along down through the skeleton remnants of Iowa.

I was unable to deny my love for Jesus, but equally unable to make my love toward women disappear.

She knew: shit, we might as well have been drinking a dog’s tears. Nothing mattered except that we were alive.

But nothing I could think up, no matter how dramatic or completely horrible, ever made her repent or love me the way she had at first, before she really knew me.

When we stopped in front of it and turned off the engine, we heard music coming from inside—jazz. It sounded sophisticated and lonely. We

You deny them hope... You are telling them that Jesus loves them, but not much.

The denial of an objective moral law based on the compulsion to deny the existence of God results ultimately in the denial of evil itself.

Around these strange people I felt hungry. I smelled some kind of debauchery, the whiff of a potion that would banish everything plaguing me.

You can’t burgulate a forgotten, empty house,” he said, horrified at my stupidity.

The gospel of Jesus Christ is worth living for, yes, and it is worth dying for, of course, but we show it is supremely valuable to us when we deny ourselves and take up our crosses to be a blessing to the people who the gospel is calling us to.

Jesus designed the Lord's prayer to reveal His desire to give us more fully, graciously, and suitably the very things we most want but seek elsewhere. He does not want to deny us our desires but helps remove the false objects of our affections so that we will have the greater blessings he longs to lavish on us.

I pushed through the door into Kelly's. Inside they sat with their fat hands around their beers while the jukebox sang softly to itself. You'd think they'd found out how, by sitting still and holding their necks just so, to look down into lost worlds.

Glaciers had crushed this region in the time before history. There’d been a drought for years, and a bronze fog of dust stood over the plains. The soybean crop was dead again, and the failed, wilted cornstalks were laid out on the ground like rows of underthings. Most of the farmers didn’t even plant anymore. All the false visions had been erased. It felt like the moment before the Savior comes. And the Savior did come, but we had to wait a long time.

Was it not part of the secret black art of truly grand politics of revenge, of a farseeing, subterranean, slowly advancing, and premeditated revenge, that Israel must itself deny the real instrument of its revenge before all the world as a mortal enemy and nail it to the cross, so that 'all the world,' namely all the opponents of Israel, could unhesitatingly swallow just this bait? And could spiritual subtlety imagine any more dangerous bait than this? Anything to equal the enticing, intoxicating, overwhelming, and undermining power of that symbol of the 'holy cross,' that ghastly paradox of a 'God on the cross,' that mystery of an unimaginable ultimate cruelty and self-crucifixion of God for the salvation of man?

So think about this: When Peter insists that he is even willing to die for Jesus, Jesus tells him, “No, you’ll betray Me. You’ll deny Me—three times. But don’t let your heart be troubled. Believe in me. I’m going to prepare a special place for you—and I’m coming back to get you!

The modern world, which denies personal guilt and admits only social crimes, which has no place for personal repentance but only public reforms, has divorced Christ from His Cross; the Bridegroom and Bride have been pulled apart. What God hath joined together, men have torn asunder. As a result, to the left is the Cross; to the right is Christ. Each has awaited new partners who will pick them up in a kind of second and adulterous union. Communism comes along and picks up the meaningless Cross; Western post-Christian civilization chooses the unscarred Christ. Communism has chosen the Cross in the sense that it has brought back to an egotistic world a sense of discipline, self-abnegation, surrender, hard work, study, and dedication to supra-individual goals. But the Cross without Christ is sacrifice without love. Hence, Communism has produced a society that is authoritarian, cruel, oppressive of human freedom, filled with concentration camps, firing squads, and brain-washings. The Western post-Christian civilization has picked up the Christ without His Cross. But a Christ without a sacrifice that reconciles the world to God is a cheap, feminized, colourless, itinerant preacher who deserves to be popular for His great Sermon on the Mount, but also merits unpopularity for what He said about His Divinity on the one hand, and divorce, judgment, and hell on the other. This sentimental Christ is patched together with a thousand commonplaces, sustained sometimes by academic etymologists who cannot see the Word for the letters, or distorted beyond personal recognition by a dogmatic principle that anything which is Divine must necessarily be a myth. Without His Cross, He becomes nothing more than a sultry precursor of democracy or a humanitarian who taught brotherhood without tears.

We parked under a strange sky with a faint image of a quarter-moon superimposed on it. There was a little woods beside us. This day had been dry out and hot, the buck pines and what-all simmering patientyl, but as we sat there smoking cigarettes it started to get very cold. "The summer's over," I said.

To deny the existence of God would be to close your eyes to the beauty around you, to close your ears to the symphony of nature, to close your nostrils to the scents wafting on the breeze, to close your mouth to the delicacies of nourishment, to close your hands to the feel of luxury, to close your mind to the ability to think, and to close your heart to the only love that can penetrate the depths of the soul. For in Him all things consist, in Him we live, and move, and have our being, and without Him we cannot help but be fools.

I know they argue about whether or not it’s right, whether or not the baby is alive at this point or that point in its growth inside the womb. This wasn’t about that. It wasn’t what the lawyers did. It wasn’t what the doctors did, it wasn’t what the woman did. It was what the mother and father did together.

If I hold on to choices of any kind, just because they are my choice; if I give any room to my private likes and dislikes, then I know nothing of Calvary love. Then Jesus said unto his disciples, If anyone will come after me, let him deny himself and take up his cross and follow me (Matthew 16:24). Please take all of me, Lord, that I may be wholly yours. Help me to hold loosely those things, even those blessings, that I have here, that I may be available for service to you at any time.

... while our world is reluctant to call something evil, it has also grown cynical about the possibility of unselfish love. The denial of Satan's existence comes out of a mind-set that denies the reality of the spiritual world. But if the world is purely material, then all action is interpreted as self-centered and we have no basis for love. The denial of evil eventually leads to the assumption that there is no love.

Archdeacon Peter's face was like stone. He was the worst kind of Christian, Philip realized: he embraced all of the negatives, enforced every proscription, insisted on all forms of denial, and demanded strict punishment for every offense; yet he ignored all the compassion of Christianity, denied its mercy, flagrantly disobeyed its ethic of love, and openly flouted the gentle laws of Jesus. That's what the Pharisees were like, Philip thought; no wonder the Lord preferred to eat with publicans and sinners.

With Jesus, if we want to gain, we must give up. If we want to be filled, we must deny ourselves. If we want to truly get close to God, we’ll have to distance ourselves from other things. If we want to conquer our cravings, we’ll have to redirect them to God.

But I was in a little better physical shape every day, I was getting my looks back, and my spirits were rising, and this was all in all a happy time for me. All these weirdos, and me getting a little better every day right in the midst of them. I have never known, never even imagined for a heartbeat, that there might be a place for people like us.

Your call is clear, cold centuries across; You bid me follow you, and take my cross, And daily lose myself, myself deny, And stern against myself shout ‘Crucify’. My stubborn nature rises to rebel Against your call. Proud choruses of hell Unite to magnify my restless hate Of servitude, lest I capitulate. The world, to see my cross, would pause and jeer. I have no choice, but still to persevere To save myself – and follow you from far, More slow than Magi-for I have no star. And yet you call me still. Your cross Eclipses mine, transforms the bitter loss I thought that I would suffer if I came To you- into immeasurable gain. I kneel before you, Jesus, crucified, My cross is shouldered and my self denied; I’ll follow daily, closely, not refuse For love of you and man myself to lose.

When God intends a mercy for his people, he stirs up the spirit of prayer in them. Fervency unites the soul and directs the thoughts to the work at hand. It will not allow diversions and denies all foreign thoughts seeking to intrude. Pray fervently or you do nothing. Cold praying is no more prayer than a painting of fire is fire. How can prayers that do not even warm your own heart move God’s? A fervent prayer will never find a cold reception with God. Elijah’s prayer called fire down from heaven because it carried fire up to heaven.

I don't remember what I said to them. I remember loneliness crushing first my lungs. Then my heart. Then my balls.

First I put my lips to her upper lip, then to the bottom of her pout, and then I kissed her fully, my mouth on her open mouth, and we met inside.

What a pair of lungs!

Jesus tells us we must leave the self altogether-yield it, deny it, refuse it, lose it. Thus only shall we save it.... The self is given us that we may sacrifice it. It is ours in order that we, like Christ, may have something to offer- not that we should torment it, but that we should deny it; not that we should cross it, but that we should abandon it utterly.

There is the grievous fact of the loss of Eucharistic fragments because of Communion in the hand. No one can deny this. Fragments of the consecrated host fall to the floor and are subsequently crushed by feet. This is horrible! Our God is trampled on in our churches! No one can deny it. This is happening on a large scale. We cannot continue as if Jesus our God is not really present, as though the Eucharist is only bread. As I said before, the modern practice of Communion in the hand has nothing to do with the practice in the ancient Church.

He was the worst kind of Christian, Philip realized: he embraced all of the negatives, enforced every proscription, insisted on all forms of denial, and demanded strict punishment for every offense; yet he ignored all the compassion of Christianity, denied its mercy, flagrantly disobeyed its ethic of love, and openly flouted the gentle laws of Jesus. That’s what the Pharisees were like, Philip thought; no wonder the Lord preferred to eat with publicans and sinners.

It was raining. Gigantic ferns leaned over us. The forest drifted down a hill. I could hear a creek rushing down among the rocks. And you, you ridiculous people, you expect me to help you.

The fact that Jesus weeps and that he is moved in spirit and troubled contrasts remarkably with the dominant culture. That is not the way of power, and it is scarcely the way among those who intend to maintain firm social control. But in [John 11:33-35] Jesus is engaged not in social control but in dismantling the power of death, and he does so by submitting himself to the pain and grief present in the situation, the very pain and grief that the dominant society must deny.

I’m sure we were all feeling blessed on this ferryboat among the humps of very green--in the sunlight almost coolly burning, like phosphorus--islands, and the water of inlets winking in the sincere light of day, under a sky as blue and brainless as the love of God, despite the smell, the slight, dreamy suffocation, of some kind of petroleum-based compound used to seal the deck’s seams.

Matthew, Mark, Luke, and John are a bunch of practical jokers who meet somewhere and decide to have a contest. They invent a character, agree on a few basic facts, and then each one's free to take it and run with it. At the end, they'll see who's done the best job. The four stories are picked up by some friends who act as critics: Matthew is fairly realistic, but insists on that Messiah business too much: Mark isn't bad, just a little sloppy: Luke is elegant, no denying that; and John takes the philosophy a little too far. Actually, though, the books have an appeal, they circulate, and when the four realize what's happening, it's too late, Paul has already met Jesus on the road to Damascus, Pliny begins his investigation ordered by the worried emperor, and a legion of apocryphal writers pretends also to know plenty....It all goes to Peter's head; he takes himself seriously. John threatens to tell the truth, Peter and Paul have him chained up on the island of Patmos.

Jesus stood as the fully innocent one who was condemned by the highest authorities of both “church and state” (Rome and Jerusalem), an act that should create healthy suspicion about how wrong even the highest powers can be. Maybe power still does not want us to see this, and that’s why we concentrate so much on the private sins of the flesh. The denied sins that are really destroying the world are much more the sins that we often admire and fully accept in our public figures: pride, ambition, greed, gluttony, false witness, legitimated killing, vanity, et cetera. That is hard to deny.

The soybean crop was dead again, and the failed, whilted cornstalks were laid out on the ground like rows of underthings. Most of the farmers didn't even plant anymore. All the false visions had been erased. It felt like the moment before the Savior comes. And the Savior did come, but we had to wait a long time.

We don’t get to opt out of living on mission because we might not be appreciated. We’re not allowed to neglect the oppressed because we have reservations about their discernment. We cannot deny love because it might be despised or misunderstood. We can’t withhold social relief because we’re not convinced it will be perfectly managed. Must we be wise? Absolutely. But doing nothing is a blatant sin of omission. Turning a blind eye to the bottom on the grounds of “unworthiness” is the antithesis to Jesus’ entire mission.

Will you believe me when I tell you there was kindness in his heart? His left hand didn’t know what his right hand was doing. It was only that certain important connections had been burned through. If I opened up your head and ran a hot soldering iron around in your brain, I might turn you into someone like that.

To finally surrender ourselves to healing, we have to have three spaces opened up within us - and all at the same time: our opinionated head, our closed-down heart, and our defensive and defended body. That is the summary work of spirituality - and it is indeed work. Yes, it is also the work of “a Power greater than ourselves,” and it will lead to a great luminosity and depth of seeing. That is why true faith is one of the most holistic and free actions a human can perform. It leads to such broad and deep perception that most traditions would just call it “light.” Remember, Jesus said that we also are the light of the world (Matthew 5:14), as well as saying it about himself (John 8:12). Strange that we see light in him but do not imitate him in seeing the same light in ourselves. Such luminous seeing is quite the opposite of the closed-minded, dead-hearted, body-denying thing that much religion has been allowed to become. As you surely have heard before, “Religion is lived by people who are afraid of hell. Spirituality is lived by people who have been through hell and come out enlightened.” The innocuous mental belief systems of much religion are probably the major cause of atheism in the world today, because people see that religion has not generally created people who are that different, more caring, or less prejudiced than other people. In fact, they are often worse because they think they have God on their small side. I wish I did not have to say this, but religion either produces the very best people or the very worst. Jesus makes this point in many settings and stories. Mere mental belief systems split people apart, whereas actual faith puts all our parts (body, heart, and head) on notice and on call. Honestly, it takes major surgery and much of one’s life to get head, heart, and body to put down their defenses, their false programs for happiness, and their many forms of resistance to what is right in front of them. This is the meat and muscle of the whole conversion process.

TRUSTWORTHY SAYING If we die with Jesus, we will also live with Him. If we endure hardiship, we will reign with Him. If we deny Him, He will deny us. If we are unfaithful, He remain faithful,for He cannot deny who he is

It is the same for us all - 'whoever'. I am to deny myself, take up my cross and follow him. Every Christian is called to costly sacrifice. Denying yourself does not mean tweaking your behaviour here and there. It is saying 'no' to your deepest sense of who you are, for the sake of Christ. To take up a cross is to declare your life (as you have known it) forfeit. It is laying down your life for the very reason that your life, it turns out, is not yours at all. It belongs to Jesus. He made it. And through his death he has bought it. Ever since I have been open about my own experiences with homosexuality, a number of Christians have said something like this: 'the gospel must be harder for you than it is for me', as though I have more to give up than they do. But the fact is that the gospel demands everything out of all of us. If someone thinks the gospel has somehow slotted into their life quite easily, without causing any major adjustments to their lifestyle or aspirations, it is likely that they have not really started following Jesus at all.

The man hanging out of the wrecked car was still alive as I passed, and I stopped, grown a little more used to the idea now of how really badly broken he was, and made sure there was nothing I could do. He was snoring loudly and rudely. His blood bubbled out of his mouth with every breath. He wouldn’t be taking many more. I knew that, but he didn’t, and therefore I looked down into the great pity of a person’s life on this earth. I don’t mean that we all end up dead, that’s not the great pity. I mean that he couldn’t tell me what he was dreaming, and I couldn’t tell him what was real.

Are convents so essential to the constitution of a state? Did Jesus Christ institute monks and nuns? Can the Church really not do without them? What need has the bridegroom of so many foolish virgins, and what need has the human race of so many victims?

I won't deny that it is possible for our restless hearts to find rest in God, but I do want to deny that this rest results from the satisfaction of our desires. God does not save us from our hungers by satisfying them. God saves us from the tyranny of our desires by saving us from the impossible work of satisfying them. [from the essay "The God Who Weeps: Notes, Amens, and Disagreements)

Fools cannot bear to have anyone over them, and so they ignore God or deny he exists. Some of this rebellion exists in every heart. Every sin is a kind of practical atheism—it is acting as if God were not there. That also means that belief in God must be a gift.

Thornton Wilder’s one-act play “The Angel That Troubled the Waters,” based on John 5:1-4, dramatizes the power of the pool of Bethesda to heal whenever an angel stirred its waters. A physician comes periodically to the pool hoping to be the first in line and longing to be healed of his melancholy. The angel finally appears but blocks the physician just as he is ready to step into the water. The angel tells the physician to draw back, for this moment is not for him. The physician pleads for help in a broken voice, but the angel insists that healing is not intended for him. The dialogue continues—and then comes the prophetic word from the angel: “Without your wounds where would your power be? It is your melancholy that makes your low voice tremble into the hearts of men and women. The very angels themselves cannot persuade the wretched and blundering children on earth as can one human being broken on the wheels of living. In Love’s service, only wounded soldiers can serve. Physician, draw back.” Later, the man who enters the pool first and is healed rejoices in his good fortune and turning to the physician says: “Please come with me. It is only an hour to my home. My son is lost in dark thoughts. I do not understand him and only you have ever lifted his mood. Only an hour.… There is also my daughter: since her child died, she sits in the shadow. She will not listen to us but she will listen to you.”13 Christians who remain in hiding continue to live the lie. We deny the reality of our sin. In a futile attempt to erase our past, we deprive the community of our healing gift. If we conceal our wounds out of fear and shame, our inner darkness can neither be illuminated nor become a light for others. We cling to our bad feelings and beat ourselves with the past when what we should do is let go. As Dietrich Bonhoeffer said, guilt is an idol. But when we dare to live as forgiven men and women, we join the wounded healers and draw closer to Jesus.

Forgiveness is the key that unlocks the door of resentment and the handcuffs of hate. Forgiveness breaks the chains of bitterness and the shackles of selfishness. While dying on the cross, Jesus said, “Forgive them” — the Roman soldiers, the religious leaders, his disciples who had fled in darkness, even you and me who have denied him so many times — “Forgive them, for they know not what they do.

Some people gauge their spiritual maturity by their ability to prophesy or flow in the gifts. Yet remember, gifts are given, not earned. A donkey spoke and saw into the realm of the spirit. A rooster crowed three times and convicted Peter. Does that make these beasts spiritual? Jesus said that many would call Him Lord and expect entrance into His kingdom, only to be denied. They will have done miracles, cast out devils and prophesied in His name. But He will answer, "Depart from Me, you who practice lawlessness!" (Matt. 7:23). The

When religion does not move people to the mystical or non-dual level of consciousness9 it is more a part of the problem than any solution whatsoever. It solidifies angers, creates enemies, and is almost always exclusionary of the most recent definition of “sinner.” At this level, it is largely incapable of its supreme task of healing, reconciling, forgiving, and peacemaking. When religion does not give people an inner life or a real prayer life, it is missing its primary vocation. Let me sum up, then, the foundational ways that I believe Jesus and the Twelve Steps of A.A. are saying the same thing but with different vocabulary:   We suffer to get well. We surrender to win. We die to live. We give it away to keep it.   This counterintuitive wisdom will forever be resisted as true, denied, and avoided, until it is forced upon us—by some reality over which we are powerless—and if we are honest, we are all powerless in the presence of full Reality.

Thousands of Christians compromise their faith in Jesus Christ by denying Him. Even some clergymen neglect or deliberately refuse to close a public prayer in the name of Jesus for fear of offending an unbeliever. They cannot endure the persecution that may follow an acknowledgment of Jesus Christ.

Women are culturally conditioned to care for others, but not ourselves. We believe that having needs, feelings, ambitions, or thoughts of our own is not good. In this self-abnegation, we enact a culturally prescribed role that perpetuates sexist social structures. The needs and thoughts of men matter, but not ours. Christian theology presents Jesus as the model of self-sacrificing love and persuades us to believe that sexism is divinely sanctioned. We are tied to the virtue of self-sacrifice, often by hidden social threats of punishment. We keep silent about rape, we deny when we are being abused, and we allow our lives to be consumed by the trivial and by our preoccupation with others. We never claim our lives as our own. We live as though we were not present in our bodies.

God has not created poverty; it is we who have created it. Before God, all of us are poor . — MOTHER TERESA Blessed are the poor in spirit, for theirs is the kingdom of heaven . — JESUS, MATTHEW 5:3 RSV Poverty doesn't only consist of being hungry for bread, but rather it is a tremendous hunger for human dignity. We need to love and to be somebody for someone else. This is where we make our mistake and shove people aside. Not only have we denied the poor a piece of bread, but by thinking that they have no worth and leaving them abandoned in the streets, we have denied them the human dignity that is rightfully theirs as children of God.

Cobb.  You know, saith he, that the Scripture saith, the powers that be, are ordained of God. Bun.  I said, Yes, and that I was to submit to the King as supreme, and also to the governors, as to them who are sent by Him. Cobb.  Well then, said he, the King then commands you, that you should not have any private meetings; because it is against his law, and he is ordained of God, therefore you should not have any. Bun.  I told him that Paul did own the powers that were in his day, to be of God; and yet he was often in prison under them for all that.  And also, though Jesus Christ toldPilate, that He had no power against him, but of God, yet He died under the same Pilate; and yet, said I, I hope you will not say that either Paul, or Christ, were such as did deny magistracy, and so sinned against God in slighting the ordinance. 

It’s the very things we run from, avoid at all costs, dread, medicate, and deny that hold the secret to our liberation. These unhappy times of great emotional pain, in a beautifully redemptive turn, have the potential—if we open to God in them—to transform us into grounded, deeply joyful people. Suffering is sadness leaving the body.

there are many other voices, voices that are loud, full of promises and very seductive. These voices say, “Go out and prove that you are worth something.” Soon after Jesus had heard the voice calling him the Beloved, he was led to the desert to hear those other voices. They told him to prove that he was worth love in being successful, popular, and powerful. Those same voices are not unfamiliar to me. They are always there and, always, they reach into those inner places where I question my own goodness and doubt my self-worth. They suggest that I am not going to be loved without my having earned it through determined efforts and hard work. They want me to prove to myself and others that I am worth being loved, and they keep pushing me to do everything possible to gain acceptance. They deny loudly that love is a totally free gift. I leave home every time I lose faith in the voice that calls me the Beloved and follow the voices that offer a great variety of ways to win the love I so much desire.

First, why you deny to others what you allow (make halal) to yourselves. When you blast from the minarets (loudspeakers) of your mosques, in a neighborhood with a majority of Christian residents, the Koranic verse that says, “In blasphemy (Kafers) indeed are those that say that Allah (God) is Al-Masih (Jesus) the son of Maryam.” Koran 5:17

Jesus says, "Deny yourself, take up your cross and follow me." He says, "The first shall be last and the last shall be first," and infuriating things like "if you seek to find your life you will lose it but those who lose their life will find it." And every single time I die to something—my notions of my own specialness, my plans and desires for something to be a very particular way—every single time I fight it and yet every single time I discover more life and more freedom than if I had gotten what I wanted.

In the past you have suppressed and denied the ego system. The ego has not been raised to awareness, but once you start to raise it to awareness and the stuff starts getting flushed up, there is a strong tendency to want to project. Even though the ego is now being unveiled, you are seeing that the mind is still very strongly invested in it and that is where the guilt comes in. The transcendence will eventually come where we are able to detach in our mind from those false thoughts, from the attack thoughts; we will be able to just calmly see the false as false. But that is one of the stages that we go through. Once it starts to get flushed up there is a real tendency to project – to be what Jesus calls the unhealed healer. You want to go around and give healing without having healed yourselves and it is just to watch as we do this, and go through it.

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.

True happiness is always self-forgetful: it loses itself in the object of its joy. As the joy of the Holy Ghost fills us, and we rejoice in God the Holy One, through our Lord Jesus Christ. [. . .] Love and joy ever keep company. Love, denying and forgetting itself for the brethren and the lost, living in them, finds the joy of God. ‘The kingdom of God is joy in the Holy Ghost.

People can deny reality, and they can distract themselves with fantasy, but they cannot change the fact that one day they will stand before God (Hebrews 9:27). At that moment, the riches, pleasures, and accomplishments of this world will be of no use to them. The parable of the rich fool is a striking example of this type of foolhardy shortsightedness. Jesus tells the story in Luke 12:16-21:

The man who wields the blood-clotted cowskin during the week fills the pulpit on Sunday, and claims to be a minister of the meek and lowly Jesus. The man who robs me of my earnings at the end of each week meets me as a class- leader on Sunday morning, to show me the way of life, and the path of salvation. He who sells my sister, for purposes of prostitution, stands forth as the pious advocate of purity. He who proclaims it a religious duty to read the Bible denies me the right of learning to read the name of the God who made me. He who is the religious advocate of marriage robs whole millions of its sacred influence, and leaves them to the ravages of wholesale pollution. The warm defender of the sacredness of the family relation is the same that scatters whole families,— sundering husbands and wives, parents and children, sisters and brothers,—leaving the hut vacant, and the hearth desolate. We see the thief preaching against theft, and the adulterer against adultery. We have men sold to build churches, women sold to support the gospel, and babes sold to purchase Bibles for the poor heathen! all for the glory of God and the good of souls! The slave auctioneer’s bell and the church-going bell chime in with each other, and the bitter cries of the heart-broken slave are drowned in the religious shouts of his pious master. Revivals of religion and revivals in the slave-trade go hand in hand together. The slave prison and the church stand near each other. The clanking of fetters and the rattling of chains in the prison, and the pious psalm and solemn prayer in the church, may be heard at the same time. The dealers in the bodies and souls of men erect their stand in the presence of the pulpit, and they mutually help each other. The dealer gives his blood-stained gold to support the pulpit, and the pulpit, in return, covers his infernal business with the garb of Christianity. Here we have religion and robbery the allies of each other—devils dressed in angels’ robes, and hell presenting the semblance of paradise.

We have seen some gatekeeping or fencing-the-table language already beginning to rear its head in this context. One needed to be baptized to take the meal; one needed to repent to take the meal; one needed a bishop or his subordinate to serve the meal. This was to become especially problematic when the church began to suggest that grace was primarily, if not exclusively, available through the hands of the priest and by means of the sacrament. One wonders what Jesus, dining with sinners and tax collectors and then eating his modified Passover meal with disciples whom he knew were going to deny, desert, and betray him, would say about all this. There needs to be a balance between proper teaching so the sacrament is partaken of in a worthy manner and overly zealous policing of the table or clerical control of it.

Theology that defines virtue as obedience to God suppresses the virtue of revolt. A woman being battered by her husband will be counseled to be obedient, as Jesus was to God. After all, Eve brought sin into the world by her disobedience. A good woman submits to her husband as he submits to God... But obedience is not a virtue. It is an evasion of our responsibility. Religion must engage us in the exercise of our responsibilities, not teach us to deny the power that is ours... A God who punishes disobedience will teach us to obey and endure when it would be holy to protest and righteous to refuse to cooperate.

This is what God taught me through Judas at Jesus’ table, eating the broken bread that was His body: We don’t get to opt out of living on mission because we might not be appreciated. We’re not allowed to neglect the oppressed because we have reservations about their discernment. We cannot deny love because it might be despised or misunderstood. We can’t withhold social relief because we’re not convinced it will be perfectly managed. We can’t project our advantaged perspective onto struggling people and expect results available only to the privileged. Must we be wise? Absolutely. But doing nothing is a blatant sin of omission.

You can’t get away from your own imagination. You can’t get away from it, because that’s your own being. That is the reality. But it suffers with you. He is the Lord Jesus Christ within you. Now, test Him tonight. Test Him for the good. Do you want a better job when they say they are letting people out? Forget what the papers say. Forget what anything says. “All things are possible to the Lord Jesus Christ.” (Matthew 19:26) If you don’t have enough money, forget what the paper says, You assume that you have it. “All things are possible to God.” (Matthew 19:26) He sets no limits whatsoever on the power of believing. Can you believe it? Well, try to believe it. Try to believe, first of all, in God. Well, God is your own imagination. Well, believe in Him; that whatever you can imagine is possible. Can you imagine that you have now the kind of a job that you want? The income that would come from it? The fun in the doing of the work? Well, then, walk as though it were true; and, to the best of your ability, believe that it’s true. And that assumption, though denied by your senses, – though the world would say it is false; if you persist in it, it will harden into fact. This is the law of your own wonderful imagining. Believe it, and it will become a reality.

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.

For a Christian to return to a Jewish territoriality is to deny fundamentally what has transpired in the incarnation. It is to deflect appropriate devotion to the new place where God has appeared in residence, namely, in his Son. This explains why the New Testament applies to the person of Christ religious language formerly devoted to the Holy Land or the Temple. He is the new spatiality, the new locale where God may be met.

The aspirant who frequently measures how far he has advanced, or retrograded, upon this path, or how long he has stood still, is seeking something to be gained for himself, is looking all the time at himself. He is measuring the ego instead of trying to transcend it altogether. He is clinging to self, instead of obeying Jesus’ injunction to deny it. Looking at the ego, he unwittingly stands with his back to the Overself. If he is ever to become enlightened, he must turn round, cease this endless self-measurement, stop fussing over little steps forward or backward, let all thoughts about his own backwardness or greatness cease, and look directly at the goal itself.

We are all born into different beliefs, and therefore, we should leave it that way”—so goes the tolerant “wisdom” of our time. Mahatma Gandhi, for example, strongly spoke out against the idea of conversion. When people make such statements, they forget or don’t know that nobody is born a Christian. All Christians are such by virtue of conversion. To ask the Christian not to reach out to anyone else who is from another faith is to ask that Christian to deny his own faith. One of India’s leading “saints,” Sri Ramakrishna, is said to have been for a little while a Muslim, for a little while a Christian, and then finally, a Hindu again, because he came to the conclusion that they are all the same. If they are all the same, why did he revert to Hinduism? It is just not true that all religions are the same. Even Hinduism is not the same within itself. Thus, to deny the Christian the privilege of propagation is to propagate to him or her the fundamental beliefs of another religion. If

To say that Christ is unable to win to Himself those who are unwilling, is to deny that all power in heaven and earth is His. To say that Christ cannot put forth His power without destroying man’s responsibility is a begging of the question here raised, for He has put forth His power and made willing those who have come to Him, and if He did this without destroying their responsibility, why “cannot” He do so with others? If He is able to win the heart of one sinner to Himself, why not that of another? To say, as is usually said, the others will not let Him, is to impeach His sufficiency. It is a question of His will. If the Lord Jesus has decreed, desired, purposed the salvation of all mankind, then the entire human race will be saved, or, otherwise, He lacks the power to make good His intentions; and in such a case it could never be said, “He shall see of the travail of His soul and be satisfied” (Isa 53:11). The issue raised involves the deity of the Saviour, for a defeated Saviour cannot be God.

This is the latest approach by antitheistic thinkers who seek to explain good and evil apart from God. Over the years naturalists first denied causality as an argument to prove God’s existence: Why do we have to have a cause? Why can’t the universe just be? Then they denied design as an argument for God’s existence: Why do we need a designer? Why could it not have all just come together with the appearance of design? Now they deny morality as an argument for God’s existence: Why do we need to posit a moral law or a moral law source? Why can’t it just be a pragmatic reality? This I find fascinating! They want a cause for suffering or a design for suffering, but they have already denied that either of these is necessary to account for every effect. This

Our big and good God is at work in the world, and we have been invited to participate fully-however God has gifted and equipped and called each of us. One needn't identify as a feminist to participate in the redemptive movement of God for women in the world. The gospel is more than enough. Of course it is! But as long as I know how important maternal health is to Haiti's future, and as long as I know that women are being abused and raped, as long as I know girls are being denied life itself through selective abortion, abandonment, and abuse, as long as brave little girls in Afghanistan are being attacked with acid for the crime of going to school, and until being a Christian is synonymous with doing something about these things, you can also call me a feminist.

Why do women find it honorable to dismiss ourselves? Why do we decide that denying our longing is the responsible thing to do? Why do we believe that what will thrill and fulfill us will hurt our people? Why do we mistrust ourselves so completely? Here’s why: Because our culture was built upon and benefits from the control of women. The way power justifies controlling a group is by conditioning the masses to believe that the group cannot be trusted. So the campaign to convince us to mistrust women begins early and comes from everywhere. When we are little girls, our families, teachers, and peers insist that our loud voices, bold opinions, and strong feelings are “too much” and unladylike, so we learn to not trust our personalities. Childhood stories promise us that girls who dare to leave the path or explore get attacked by big bad wolves and pricked by deadly spindles, so we learn to not trust our curiosity. The beauty industry convinces us that our thighs, frizz, skin, fingernails, lips, eyelashes, leg hair, and wrinkles are repulsive and must be covered and manipulated, so we learn to not trust the bodies we live in. Diet culture promises us that controlling our appetite is the key to our worthiness, so we learn to not trust our own hunger. Politicians insist that our judgment about our bodies and futures cannot be trusted, so our own reproductive systems must be controlled by lawmakers we don’t know in places we’ve never been. The legal system proves to us again and again that even our own memories and experiences will not be trusted. If twenty women come forward and say, “He did it,” and he says, “No, I didn’t,” they will believe him while discounting and maligning us every damn time. And religion, sweet Jesus. The lesson of Adam and Eve—the first formative story I was told about God and a woman—was this: When a woman wants more, she defies God, betrays her partner, curses her family, and destroys the world. We weren’t born distrusting and fearing ourselves. That was part of our taming. We were taught to believe that who we are in our natural state is bad and dangerous. They convinced us to be afraid of ourselves. So we do not honor our own bodies, curiosity, hunger, judgment, experience, or ambition. Instead, we lock away our true selves. Women who are best at this disappearing act earn the highest praise: She is so selfless.

The madman's explanation of a thing is always complete, and often in a purely rational sense satisfactory. Or, to speak more strictly, the insane explanation, if not conclusive, is at least unanswerable; this may be observed specially in the two or three commonest kinds of madness. If a man says (for instance) that men have a conspiracy against him, you cannot dispute it except by saying that all the men deny that they are conspirators; which is exactly what conspirators would do. His explanation covers the facts as much as yours. Or if a man says that he is the rightful King of England, it is no complete answer to say that the existing authorities call him mad; for if he were King of England that might be the wisest thing for the existing authorities to do. Or if a man says that he is Jesus Christ, it is no answer to tell him that the world denies his divinity; for the world denied Christ's.

The radical hermeneutic of suspicion that characterizes all of post-modernity is essentially nihilistic, denying the very possibility of creative or healing love. In the cross and resurrection of Jesus we find the answer: the God who made the world is revealed in terms of a self-giving love that no hermeneutic of suspicion can ever touch, in a Self that found itself by giving itself away, in a Story that was never manipulative but always healing and recreating, and in a Reality that can truly be known, indeed to know which is to discover a new dimension of knowledge, the dimension of loving and being loved.

Yes, we get angry. Can’t avoid it. But I now know that anger can’t live here. I can’t keep it. I can’t try it on, can’t see how it looks. I have to take it to the Cracks of Doom, like, now, and drop that thing, much as I want to wear it awhile. (Note: I’m really going to try not to use four thousand Lord of the Rings analogies in this book. I may fail.) I’m not entitled to anger, because I’m me. I can’t handle anger. I don’t have the strength of character to do it. Only God does. We can trust Him with it. Jesus gets angry, but His character is beyond question, so He is entitled. We all think that we deserve to carry anger, but it will destroy us unless we let it go. We have to deny ourselves, die to ourselves, and surrender ourselves. Whatever it takes. Anger is like the One Ring. But the Lord of the Rings analogy breaks down here: There’s not a single, hyperdestructive One Ring to be thrown into the cracks of Mordor. There’s, like, six billion. Drop yours.

Through the substance of human flesh flows life. Life is more than matter. Religions that attempt to keep the body sacred while denying the Creator's hand are in the same boat as skeptics who try to protect life while saying it is nothing more than matter. All the desacralizing that has engulfed our culture lies in this very struggle to understand the place and sacredness of the body. The right to every individual life, even the one still in the mother's womb; the pleasure and consummation of sexual delights, reserved for the sanctity of marriage; the injunction against suicide; the care and protection of one's health; the injunction against killing; and the command to love others more than we love ourselves and to work for their good-all of these flow from the fact that this body is a dwelling place for God. Our world would be a different place if we comprehended this sobering privilege. Having lost this truth, what we are left with? Pornography and the cruel degradation of men, women, and children; death in the womb in the name of personal rights; the breakdown of the family for myriad reasons; the profanation of sex in our entertainment industry; violence in unprecedented proportions. One can only weep for the bleeding and loss. In losing the high value that God has placed on the body, we are in free fall, at the mercy of greed, cruelty, and lust.

Understanding Jesus as a sacrificial lamb, in effect, is to understand the very heart of Christianity. All of His magnificent sermons, all of His miracles and the sum total of His wonderful teachings taken together would not save the best of His disciples (Peter actually denied Him when the chips were down, after having witnessed all these things). But His blood saves us all. His sacrifice pays off our debts to God in full. Acting like Jesus won’t get you salvation. Emulating His moral character, His unique way of doing things or His high principles will make you a better human being, to the degree that you are able to mimic Jesus. But it is His blood that cleanses, and that’s all. That’s the simple difference between genuine Christianity and a great deal of religion that merely goes by the name of Christianity. In the simplest terms, our realization that we need to be cleansed and our going directly to Him for that cleansing results in our salvation. Passover is a living picture of how salvation is properly obtained, as we shall see.

Holy anger has its roots in genuine love. Both are part of the nature of God. Jesus' love for the man with the withered hand aroused His anger against those who would deny him healing. Jesus' love for God's house made Him angry at the sellers and buyers who had turned the temple into a "den of robbers" (Matthew 21:13). Yet in both these cases and others, it was ultimately Jesus' love for those doing wrong that caused Him to be angry with them. His anger got their attention! Great leaders -- people who turn the tide and change the direction of events -- have been angry at injustice and abuse that dishonors God and enslaves the weak. William Wilberforce moved heaven and earth to emancipate slaves in England and eliminate the slave trade -- and he was angry!

Christ’s fourth indirect claim was to judge the world. This is perhaps the most fantastic of all his statements. Several of his parables imply that he will come back at the end of the world, and that the final day of reckoning will be postponed until his return. He will himself arouse the dead, and all the nations will be gathered before him. He will sit on the throne of his glory, and the judgment will be committed to him by the Father. He will then separate men from one another as a shepherd separates his sheep from his goats. Some will be invited to come and inherit the kingdom prepared for them from the foundation of the world. Others will hear the dreadful words, 'Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.' Not only will Jesus be the judge, but the criterion of judgment will be men’s attitude to him as shown in their treatment of his 'brethren' or their response to his word. Those who have acknowledged him before men he will acknowledge before his Father: those who have denied him, he will deny. Indeed, for a man to be excluded from heaven on the last day, it will be enough for Jesus to say, "I never knew you.

You hate the very source of your life, it’s ultimate basis—for there’s no denying it, ‘sex is fundamental. And you hate it, hate it.’ ‘Me?’ It was a novel accusation. Spandrell was accustomed to hearing himself blamed for his excessive love of women and the sensual pleasures. ‘Not only you. All these people.’ With a jerk of his head he indicated the other diners. ‘And all the respectable ones too. Practically everyone. It’s the disease of modern man. I call it Jesus’s disease on the analogy of Bright’s disease. Or rather Jesus’s and Newton’s disease; for the scientists are as much responsible as the Christians. So are the big business men, for that matter. It’s Jesus’s and Newton’s and Henry Ford’s disease. Between them, the three have pretty well killed us. Ripped the life out of our bodies and stuffed us with hatred.’ Rampion

Latter-day Saints are far from being the only ones who call Jesus the Savior. I have known people from many denominations who say those words with great feeling and deep emotion. After hearing one such passionate declaration from a devoutly Christian friend, I asked, “From what did Jesus save us?” My friend was taken aback by the question, and struggled to answer. He spoke of having a personal relationship with Jesus and being born again. He spoke of his intense love and endless gratitude for the Savior, but he still never gave a clear answer to the question. I contrast that experience with a visit to an LDS Primary where I asked the same question: “If a Savior saves, from what did Jesus save us?” One child answered, “From the bad guys.” Another said, “He saved us from getting really, really, hurt really, really bad.” Still another added, “He opened up the door so we can live again after we die and go back to heaven.” Then one bright future missionary explained, “Well, it’s like this—there are two deaths, see, physical and spiritual, and Jesus, well, he just beat the pants off both of them.” Although their language was far from refined, these children showed a clear understanding of how their Savior has saved them. Jesus did indeed overcome the two deaths that came in consequence of the Fall of Adam and Eve. Because Jesus Christ “hath abolished death, and hath brought life and immortality to light” (2 Timothy 1:10), we will all overcome physical death by being resurrected and obtaining immortality. Because Jesus overcame spiritual death caused by sin—Adam’s and our own—we all have the opportunity to repent, be cleansed, and live with our Heavenly Father and other loved ones eternally. “Though your sins be as scarlet, they shall be as white as snow” (Isaiah 1:18). To Latter-day Saints this knowledge is basic and fundamental—a lesson learned in Primary. We are blessed to have such an understanding. I remember a man in Chile who scoffed, “Who needs a Savior?” Apparently he didn’t yet understand the precariousness and limited duration of his present state. President Ezra Taft Benson wrote: “Just as a man does not really desire food until he is hungry, so he does not desire the salvation of Christ until he knows why he needs Christ. No one adequately and properly knows why he needs Christ until he understands and accepts the doctrine of the Fall and its effects upon all mankind” (“Book of Mormon,” 85). Perhaps the man who asked, “Who needs a Savior?” would ask President Benson, “Who believes in Adam and Eve?” Like many who deny significant historical events, perhaps he thinks Adam and Eve are only part of a folktale. Perhaps he has never heard of them before. Regardless of whether or not this man accepts the Fall, he still faces its effects. If this man has not yet felt the sting of death and sin, he will. Sooner or later someone close to him will die, and he will know the awful emptiness and pain of feeling as if part of his soul is being buried right along with the body of his loved one. On that day, he will hurt in a way he has not yet experienced. He will need a Savior. Similarly, sooner or later, he will feel guilt, remorse, and shame for his sins. He will finally run out of escape routes and have to face himself in the mirror knowing full well that his selfish choices have affected others as well as himself. On that day, he will hurt in a profound and desperate way. He will need a Savior. And Christ will be there to save from both the sting of death and the stain of sin.

Power is a very dangerous aphrodisiac to the ego; many people are deeply attracted to power. Even in our ordinary everyday world, issues of power arise. If you lead a company or you’re a manager, you’re exercising power over people’s lives; they have to fit in with the structure and power dynamics that were put in place by the people above them. Power at any level, whether its an intrinsic power or a relative power due to your position in the world, can really bring to light and activate desire, because power begets the desire for more power. In every esoteric spiritual tradition there are grave warnings about indulging in these kinds of powers and seeking out the psychic abilities that may come with awakening. The usual counsel is neither to push away or deny these powers, nor to grasp or desire or indulge in them. In Jesus’ case, what we get through the story is a vital reflection of what it means to use power wisely. Jesus is a man of great authority, great inner power, and great charisma, and people are deeply attracted to him, whether for healing or spiritual transformation or simply to be in his presence. In example after example, he wields this power with wisdom and love. Throughout the Gospels we see how Jesus utilizes power, when he utilizes it and when he pulls back and leaves things as they are. He’s a master of the wise use of power.

forgiveness. It is not in denying the hopeless days that take place when others reject us or turn on us. It is not in minimizing the pain we experience at the hands of those who seem bent on ruining our lives. People turn on people. They betray one another. Crass unkindness, vicious plottings, horrible and intentional antagonisms are shown, and calling it a hopeless day hardly describes the extended season of struggle that many of us face at times. But there is a lesson at Calvary. Forgive everyone—anyone—whom you think has failed you, hurt you, offended you. If you think they’ve done anything to ruin your day, ruin your life, ruin your opportunities, ruin your dreams, or block your goals—forgive them. Forgiving others is the key to living in the liberty of the freeing forgiveness Jesus has given us, and it’s the first step toward finding hope for a hopeless day, not to mention opening the door to new days unimagined.

Jehennam is a region fraught with all kinds of horrors. The very trees have writhing serpents for branches, bearing for fruit the heads of demons. We forbear to dwell upon the particulars of this dismal abode, which are given with painful and often disgusting minuteness. It is described as consisting of seven stages, one below the other, and varying in the nature and intensity of torment. The first stage is allotted to Atheists, who deny creator and creation, and believe the world to be eternal. The second for Manicheans and others that admit two divine principles ; and for the Arabian idolaters of the era of Mahomet. The third is for the Brahmins of India ; the fourth for the Jews ; the fifth for Christians ; the sixth for the Magians or Ghebers of Persia ; the seventh for hypocrites, who profess without believing in religion. The fierce angel Thabeck, that is to say, the Executioner, presides over this region of terror. We must observe that the general nature of Jehennam, and the distribution of its punishments, have given rise to various commentaries and expositions among the Moslem doctors. It is maintained by some, and it is a popular doctrine, that none of the believers in Allah and his prophets will be condemned to eternal punishment. Their sins will be expiated by proportionate periods of suffering, varying from nine hundred to nine thousand years. Some of the most humane among the doctors contend against eternity of punishment to any class of sinners, saying that, as God is all merciful, even infidels will eventually be pardoned. Those who have an intercessor, as the Christians have in Jesus Christ, will be first redeemed. The liberality of these worthy commentators, however, does not extend so far as to admit them into paradise among true believers ; but concludes that, after long punishment, they will be relieved from their torments by annihilation.

Everything lives on earth according to the law of nature, and from that law emerges the glory and joy of liberty; but man is denied this fortune, because he set for the God-given soul a limited and earthly law of his own. He made for himself strict rules. Man built a narrow and painful prison in which he secluded his affections and desires. He dug out a deep grave in which he buried his heart and its purpose. If an individual, through the dictates of his soul, declares his withdrawal from society and violates the law, his fellowmen will say he is a rebel worthy of exile, or an infamous creature worthy only of execution. Will man remain a slave of self-confinement until the end of the world? Or will he be freed by the passing of time and live in the Spirit for the Spirit? Will man insist upon staring downward and backward at the earth? Or will he turn his eyes toward the sun so he will not see the shadow of his body amongst the skulls and thorns?

The themes of Jesus' teaching are important, but of course he was more than a teacher. All the Gospels put the end of his life at the dramatic center of his story. Here all the hopes of Israel come together—he is the king of the Jews, the greatest of all the suffering prophets. Yet Jesus transformed those expectations. He did not lead Israel to victory over Rome. Indeed, one of the remarkable features of the narratives of his last days is that his increasing isolation makes it impossible to identify him with any one 'side' or cause. The Roman governor sentenced him as a Jewish rebel, but the leaders of Judaism also turned against him. He attacked the powerful on behalf of the poor, but in the end the mob too called for his blood. His own disciples ran away; Peter denied him. He did not go to his death agony as a representative of Jews, or of the poor, or of Christians, but alone, and thus, according to Christian faith, as a representative of all.

Now, religion professes a special role in the protection and instruction of children. "Woe to him," says the Grand Inquisitor in Dostoyevsky's The Brothers Karamazov, "who harms a child." The New Testament has Jesus informing us that one so guilty would be better off at the bottom of the sea, and with a millstone around his neck at that. But both in theory and in practice, religion uses the innocent and the defenseless for the purposes of experiment. By all means let an observant Jewish adult male have his raw-cut penis placed in the mouth of a rabbi. (That would be legal, at least in New York.) By all means let grown women who distrust their clitoris or their labia have them sawn away by some other wretched adult female. By all means let Abraham offer to commit filicide to prove his devotion to the Lord or his belief in the voices he was hearing in his head. By all means let devout parents deny themselves the succor of medicine when in acute pain and distress. By all means - for all I care - let a priest sworn to celibacy be a promiscuous homosexual. By all means let a congregation that believes in whipping out the devil choose a new grown-up sinner each week and lash him until he or she bleeds. By all means let anyone who believes in creationism instruct his fellows during lunch breaks. But the conscription of the unprotected child for these purposes is something that even the most dedicated secularist can safely describe as sin.

So here is my question for complementarian evangelicals: What if you are wrong? What if evangelicals have been understanding Paul through the lens of modern culture instead of the way Paul intended to be understood? The evangelical church fears that recognizing women's leadership will mean bowing to cultural peer pressure. But what if the church is bowing to cultural peer pressure by denying women's leadership? What if, instead of a "plain and natural" reading, our interpretation of Paul - and subsequent exclusion of women from leadership roles - results from succumbing to the attitudes and patterns of thinking around us? Christians in the past may have used Paul to exclude women from leadership, but this doesn't mean that the subjugation of women is biblical. It just means that Christians today are repeating the same mistake of Christians in the past - modeling our treatment of women after the world around us instead of the world Jesus shows us is possible.

It took me many more years of prospective follow-up, and many more years of emotional growth, to learn to take love seriously. What it looks like—God, a nurse, a child, a good Samaritan, or any of its other guises—is different for everybody. But love is love. At age seventy-five, Camille took the opportunity to describe in greater detail how love had healed him. This time he needed no recourse to Freud or Jesus. Before there were dysfunctional families, I came from one. My professional life hasn’t been disappointing—far from it—but the truly gratifying unfolding has been into the person I’ve slowly become: comfortable, joyful, connected and effective. Since it wasn’t widely available then, I hadn’t read that children’s classic, The Velveteen Rabbit, which tells how connectedness is something we must let happen to us, and then we become solid and whole. As that tale recounts tenderly, only love can make us real. Denied this in boyhood for reasons I now understand, it took me years to tap substitute sources. What seems marvelous is how many there are and how restorative they prove. What durable and pliable creatures we are, and what a storehouse of goodwill lurks in the social fabric. . . . I never dreamed my later years would be so stimulating and rewarding. That convalescent year, transformative though it was, was not the end of Camille’s story. Once he grasped what had happened, he seized the ball and ran with it, straight into a developmental explosion that went on for thirty years. A

Latter-day Saints have often been critical of those who emphasize salvation by grace alone, while we have often been criticised for a type of works-righteousness. The gospel is in fact a gospel covenant—a two-way promise. The Lord agrees to do for us what we could never do for ourselves—to forgive our sins, to lift our burdens, to renew our souls and re-create our nature, to raise us from the dead, and to qualify us for glory hereafter. At the same time, we promise to do what we can do: come unto Christ by covenant, commit our lives to him as Lord and Master, receive the appropriate ordinances (sacraments), love and serve one another, and do all in our power to put off the natural man and deny ourselves of un-godliness. We know, without question, that the power to save us, to change us, to renew our souls, is in Christ. True faith, however, always manifests itself in faithfulness. "When faith springs up in the heart," Brigham Young taught, "good works will, and good works will increase that pure faith within them.

I refer to the awesome experience of Joseph Smith when he beheld God the Father and his Son, Jesus Christ, in the spring of 1820. There has been no event more glorious, more controversial, nor more important in the story of Joseph Smith than this vision. It is possibly the most singular event to occur on the earth since the Resurrection. Those who do not believe it happened find it difficult to explain away. Too much has happened since its occurrence to summarily deny that it ever took place. . . . "Since no one was with Joseph when this great vision took place in the wooded grove near Palmyra, a testimony concerning its reality can come only by believing the truthfulness of Joseph Smith's own account or by the witness of the Holy Ghost, or both. I have such a conviction. It is a sure conviction that lies deep in my soul. As a special witness of the same Christ who appeared with the Father and instructed the boy Joseph Smith, I bear witness of the truthfulness of the magnificent First Vision near Palmyra. I declare this in all soberness and in the name of the Lord Jesus Christ.

I did say that to deny the existence of evil spirits, or to deny the existence of the devil, is to deny the truth of the New Testament; and that to deny the existence of these imps of darkness is to contradict the words of Jesus Christ. I did say that if we give up the belief in devils we must give up the inspiration of the Old and New Testaments, and we must give up the divinity of Christ. Upon that declaration I stand, because if devils do not exist, then Jesus Christ was mistaken, or we have not in the New Testament a true account of what he said and of what he pretended to do. If the New Testament gives a true account of his words and pretended actions, then he did claim to cast out devils. That was his principal business. That was his certificate of divinity, casting out devils. That authenticated his mission and proved that he was superior to the hosts of darkness. Now, take the devil out of the New Testament, and you also take the veracity of Christ; with that veracity you take the divinity; with that divinity you take the atonement, and when you take the atonement, the great fabric known as Christianity becomes a shapeless ruin. The Christians now claim that Jesus was God. If he was God, of course the devil knew that fact, and yet, according to this account, the devil took the omnipotent God and placed him upon a pinnacle of the temple, and endeavored to induce him to dash himself against the earth… Think of it! The devil – the prince of sharpers – the king of cunning – the master of finesse, trying to bribe God with a grain of sand that belonged to God! Casting out devils was a certificate of divinity. Is there in all the religious literature of the world anything more grossly absurd than this? These devils, according to the Bible, were of various kinds – some could speak and hear, others were deaf and dumb. All could not be cast out in the same way. The deaf and dumb spirits were quite difficult to deal with. St. Mark tells of a gentleman who brought his son to Christ. The boy, it seems, was possessed of a dumb spirit, over which the disciples had no control. “Jesus said unto the spirit: ‘Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him.’” Whereupon, the deaf spirit (having heard what was said) cried out (being dumb) and immediately vacated the premises. The ease with which Christ controlled this deaf and dumb spirit excited the wonder of his disciples, and they asked him privately why they could not cast that spirit out. To whom he replied: “This kind can come forth by nothing but prayer and fasting.” Is there a Christian in the whole world who would believe such a story if found in any other book? The trouble is, these pious people shut up their reason, and then open their Bible.

The teachings of Jesus, of course, cannot be separated from the actions of his ministry. His teachings evoked radical energy, for they announced as sure and certain what had been denied by careful conspiracy. If anything, his teachings were more radical than his actions, for his teachings played out the implications of the harsh challenge and radical transformation at which his actions hinted. It was one thing to eat with outcasts, but it was far more radical to announce that the distinctions between insiders and outsiders were null and void. It was one thing to heal/forgive but quite another to announce that the conditions which had made one sick/guilty were now irrelevant. Of course the teachings cannot be separated from the actions, for it is the actions that give concreteness and reality to the teachings. The teachings, like the actions, are shattering, opening, and inviting. They conjure futures that had been closed off, and they indicate possibilities that had been defined as impossibilities. For our consideration it will be adequate to focus on the Beatitudes because they form an appropriate counterpart to the woes, especially as Luke has presented them (Luke 6:20–26).6

This is the apotheosis of capitalism, the divine sanction of the free market, of unhindered profit and the most rapacious cruelties of globalization. Corporations, rapidly turning America into an oligarchy, have little interest in Christian ethics, or anybody’s ethics. They know what they have to do, as the titans of the industry remind us, for their stockholders. They are content to increase profit at the expense of those who demand fair wages, health benefits, safe working conditions and pensions. This new oligarchic class is creating a global marketplace where all workers, to compete, will have to become like workers in dictatorships such as China: denied rights, their wages dictated to them by the state, and forbidden from organizing or striking. America once attempted to pull workers abroad up to American levels, to foster the building of foreign labor unions, to challenge the abuse of workers in factories that flood the American market with cheap goods. But this new class seeks to reduce the American working class to the levels of this global serfdom. After all, anything that drains corporate coffers is a loss of freedom—the God-given American freedom to exploit other human beings to make money. The marriage of this gospel of prosperity with raw, global capitalism, and the flaunting of the wealth and privilege it brings, are supposedly blessed and championed by Jesus Christ. Compassion is relegated to private, individual acts of charity or left to churches. The callousness of the ideology, the notion that it in any way reflects the message of the gospels, which were preoccupied with the poor and the outcasts, illustrates how the new class has twisted Christian scripture to serve America’s god of capitalism and discredited the Enlightenment values we once prized. The

When the world is hostile and persecuting, when the world moves against him and ostracizes or alienates him, a true disciple is not afraid, because he has utterly and totally given himself over to the lordship of Christ, confident in His care no matter what, even against the hostility of the world. Another characteristic of discipleship is that a true disciple is loyal to his Lord. In verse 32 Jesus told us, “Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven.” When the heat is on, when the pressure and the persecution are bearing down and the world is attacking, the true believer will openly confess Christ. He won’t bail out. He won’t deny his faith. He won’t recant. He’ll stand up and proclaim Christ, no matter what the circumstances. He’ll go to prison and even face execution before he will deny his Lord. Someone will say, “What about Peter? He was a real disciple, but he denied his Lord.” It’s true. He did. But it was before the Holy Spirit came to live in him. After that, he never again was disloyal. He died for being loyal to Christ: crucified upside down, as he requested, because he said he was not worthy to die like his Lord. Such loyalty marks the ones whom Christ will confess belong to Him.

Completely confused as to who the real criminals were in this case, the jury had voted to wash their hands of everybody and they let him off. That had been the meaning of the conversation I'd had with him that afternoon, but I hadn't understood what was happening at all. There were many moments in the Vine like that one—where you might think today was yesterday, and yesterday was tomorrow, and so on. Because we all believed we were tragic, and we drank. We had that helpless, destined feeling. We would die with handcuffs on. We would be put a stop to, and it wouldn't be our fault. So we imagined. And yet we were always being found innocent for ridiculous reasons. ...We bought heroin with the money and split the heroin down the middle. Then he went looking for his girlfriend, and I went looking for mine, knowing that when there were drugs around, she surrendered. But I was in a bad condition—drunk, and having missed a night's sleep. As soon as the stuff entered my system, I passed out. Two hours went by without my noticing. I felt I'd only blinked my eyes, but when I opened them my girlfriend and a Mexican neighbor were working on me, doing everything they could to bring me back. The Mexican was saying, "There, he's coming around now." We lived in a tiny, dirty apartment. When I realized how long I'd been out and how close I'd come to leaving it forever, our little home seemed to glitter like cheap jewelry. I was overjoyed not to be dead. Generally the closest I ever came to wondering about the meaning of it all was to consider that I must be the victim of a joke. There was no touching the hem of mystery, no little occasion when any of us thought—well, speaking for myself only, I suppose— that our lungs were filled with light, or anything like that. I had a moment's glory that night, though. I was certain I was here in this world because I couldn't tolerate any other place. As for Hotel, who was in exactly the same shape I was and carrying just as much heroin, but who didn't have to share it with his girlfriend, because he couldn't find her that day: he took himself to a rooming house down at the end of Iowa Avenue, and he overdosed, too. He went into a deep sleep, and to the others there he looked quite dead. The people with him, all friends of ours, monitored his breathing by holding a pocket mirror under his nostrils from time to time, making sure that points of mist appeared on the glass. But after a while they forgot about him, and his breath failed without anybody's noticing. He simply went under. He died. I am still alive.

But I can cite ten other reasons for not being a father." "First of all, I don't like motherhood," said Jakub, and he broke off pensively. "Our century has already unmasked all myths. Childhood has long ceased to be an age of innocence. Freud discovered infant sexuality and told us all about Oedipus. Only Jocasta remains untouchable; no one dares tear off her veil. Motherhood is the last and greatest taboo, the one that harbors the most grievous curse. There is no stronger bond than the one that shackles mother to child. This bond cripples the child's soul forever and prepares for the mother, when her son has grown up, the most cruel of all the griefs of love. I say that motherhood is a curse, and I refuse to contribute to it." "Another reason I don't want to add to the number of mothers," said Jakub with some embarrassment, "is that I love the female body, and I am disgusted by the thought of my beloved's breast becoming a milk-bag." "The doctor here will certainly confirm that physicians and nurses treat women hospitalized after an aborted pregnancy more harshly than those who have given birth, and show some contempt toward them even though they themselves will, at least once in their lives, need a similar operation. But for them it's a reflex stronger than any kind of thought, because the cult of procreation is an imperative of nature. That's why it's useless to look for the slightest rational argument in natalist propaganda. Do you perhaps think it's the voice of Jesus you're hearing in the natalist morality of the church? Do you think it's the voice of Marx you're hearing in the natalist propaganda of the Communist state? Impelled merely by the desire to perpetuate the species, mankind will end up smothering itself on its small planet. But the natalist propaganda mill grinds on, and the public is moved to tears by pictures of nursing mothers and infants making faces. It disgusts me. It chills me to think that, along with millions of other enthusiasts, I could be bending over a cradle with a silly smile." "And of course I also have to ask myself what sort of world I'd be sending my child into. School soon takes him away to stuff his head with the falsehoods I've fought in vain against all my life. Should I see my son become a conformist fool? Or should I instill my own ideas into him and see him suffer because he'll be dragged into the same conflicts I was?" "And of course I also have to think of myself. In this country children pay for their parents' disobedience, and parents for their children's disobedience. How many young people have been denied education because their parents fell into disgrace? And how many parents have chosen permanent cowardice for the sole purpose of preventing harm to their children? Anyone who wants to preserve at least some freedom here shouldn't have children," Jakub said, and fell into silence. "The last reason carries so much weight that it counts for five," said Jakub. "Having a child is to show an absolute accord with mankind. If I have a child, it's as though I'm saying: I was born and have tasted life and declare it so good that it merits being duplicated." "And you have not found life to be good?" asked Bertlef. Jakub tried to be precise, and said cautiously: "All I know is that I could never say with complete conviction: Man is a wonderful being and I want to reproduce him.

For as soon as Christ says: 'This is my body,' his body is present through the Word and the power of the Holy Spirit. If the Word is not there, it is mere bread; but as soon as the words are added they bring with them that of which they speak. Moreover, we believe that Christ, according to his human nature, is put over all creatures [Eph. 1:22] and fills all things, as Paul says in Eph. 4[:10]. Not only according to his divine nature, but also according to his human nature, he is a lord of all things, has all things in his hand, and is present everywhere. If I am to follow the fanatics who say that this is not fitting, then I must deny Christ. We read of Stephen in Acts 7[:56] that he said: 'I see the heavens opened, and Jesus standing at the right hand of the Father.' How does he see Christ? He need not raise his eyes on high. Christ is around us and in us in all places. Those people understand nothing of this. They also say that he sits at the right hand of God, but what it means that Christ ascends to heaven and sits there, they do not know. It is not the same as when you climb up a ladder into the house. It means rather that he is above all creatures and in all and beyond all creatures. That he was taken up bodily, however, occurred as a sign of this. Therefore he now has all things before his eyes, more than I have you before my eyes, and he is closer to us than any creature is to another.

THREE HUNDRED YEARS AFTER JESUS DIED ON A ROMAN cross, the emperor Theodosius made Christianity the official religion of the Roman Empire. Christians, who had once been persecuted by the empire, became the empire, and those who had once denied the sword took up the sword against their neighbors. Pagan temples were destroyed, their patrons forced to convert to Christianity or die. Christians whose ancestors had been martyred in gladiatorial combat now attended the games, cheering on the bloodshed. Lord, have mercy. Christ, have mercy. On July 15, 1099, Christian crusaders lay siege to Jerusalem, then occupied by Fatimite Arabs. They found a breach in the wall and took the city. Declaring “God wills it!” they killed every defender in their path and dashed the bodies of helpless babies against rocks. When they came upon a synagogue where many of the city’s Jews had taken refuge, they set fire to the building and burned the people inside alive. An eyewitness reported that at the Porch of Solomon, horses waded through blood. Lord, have mercy. Christ, have mercy. Through a series of centuries-long inquisitions that swept across Europe, hundreds of thousands of people, many of them women accused of witchcraft, were tortured by religious leaders charged with protecting the church from heresy. Their instruments of torture, designed to slowly inflict pain by dismembering and dislocating the body, earned nicknames like the Breast Ripper, the Head Crusher, and the Judas Chair. Many were inscribed with the phrase Soli Deo Gloria, “Glory be only to God.” Lord, have mercy. Christ, have mercy. In a book entitled On Jews and Their Lies, reformer Martin Luther encouraged civic leaders to burn down Jewish synagogues, expel the Jewish people from their lands, and murder those who continued to practice their faith within Christian territory. “The rulers must act like a good physician who when gangrene has set in proceeds without mercy to cut, saw, and burn flesh, veins, bone, and marrow,” he wrote. Luther’s writings were later used by German officials as religious justification of the Holocaust. Lord, have mercy. Christ, have mercy.

Remember, please remember, you do not (you must not!) fear, attack, or hate the False Self. That would only continue a negative and arrogant death energy, and it is delusional and counterproductive anyway. It would be trying to “drive out the devil by the prince of devils,” as Jesus puts it. In the great economy of grace, all is used and transformed, and nothing is wasted. God uses your various False Selves to lead you beyond them. Note that Jesus' clear message to his beloved, Mary Magdalene, is not that she squelch, deny, or destroy her human love for him. He is much more subtle than that. He just says to her, “Do not cling to me” (John 20:17). He is saying, “Don't hold on to your needy False Self. We are all heading for something much bigger and much better, Mary.” This is the spiritual art of detachment, which is not taught much in capitalistic worldview where clinging and possessing are not just the norm but even the goal. You see how trapped we are. Great love is both very attached (“passionate”) and yet very detached at the same time. It is love but not addiction. The soul, the True Self, has everything, and so it does not require any particular thing. When you have all things, you do not have to protect any one thing. True Self can love and let go. The False Self cannot do this. The “do not cling to me” encounter between Jesus and Mary Magdalene is the most painted Easter scene, I am told. The artistic imagination knew that a seeming contradiction was playing out here: intense love and yet appropriate distance. The soul and the spirit tend to love and revel in paradoxes; they operate by resonance and reflection. The ego (False Self) wants to resolve all paradoxes in a most glib way and thinks that it can. It operates in a way that is mechanical and instrumental. This is not always bad, but it is surely limited. The ego would like Mary Magdalene and Jesus to be caught up in a passionate love affair. Of course they are, in the deepest sense of the term, but only the True Self knows how to enjoy and picture “a love of already satisfied desire.” The True Self and False Self see differently; both are necessary, but one is better, bigger, and even eternal.

Finally, the inner accessibility and reflectiveness of theoretical knowledge which cannot basically be withheld from anybody, as can certain emotions and volitions, has a consequence that directly offsets its practical results. In the first place, it is precisely because of their general accessibility that factors quite independent of personal capacities decide on the factual utilization of knowledge. This leads to the enormous preponderance of the most unintelligent 'educated' person over the cleverest proletarian. The apparent equality with which educational materials are available to everyone interested in them is, in reality, a sheer mockery. The same is true of the other freedoms accorded by the liberal doctrines which, though they certainly do not hamper the individual from gaining goods of any kind, do however disregard the fact that only those already privileged in some way or another have the possibility of acquiring them. For just as the substance of education - in spite of, or because of it general availability - can ultimately be acquired only through individual activity, so it gives rise to the most intangible and thus the most unassailable aristocracy, to a distinction between high and low which can be abolished neither (as can socioeconomic differences) by a decree or a revolution. Thus it was appropriate for Jesus to say to the rich youth: 'Give away your goods to the poor', but not for him to say: 'Give your education to the underprivileged'. There is no advantage that appears to those in inferior positions to be so despised, and before which they feel so deprived and helpless, as the advantage of education. For this reason, attempts to achieve practical equality very often and in so many variations scorn intellectual education. This is true of Buddha, the Cynics, certain currents in Christianity, down to Robespierre's 'nous n'avons pas besoin de savants'. In speech and writing - which, viewed abstractly, are a manifestation of its communal nature - makes possible its accumulation, and, especially, its concentration so that, in this respect, the gulf between high and low is persistently widened. The intellectually gifted or the materially independent person will have all the more chances for standing out from the masses the larger and more concentrated are the available educational materials. Just as the proletarian today has many comforts and cultural enjoyments that were formerly denied to him, while at the same time - particularly if we look back over several centuries and millennia - the gulf between his way of life and that of the higher strata has certainly become much deeper, so, similarly, the rise in the general level of knowledge as a whole does not by any means bring about a general levelling, but rather its opposite.

Theodore Roosevelt once said, “There has never yet been a man who led a life of ease, whose name is worth remembering. Certainly when the Lord calls us to be His disciples, He does not call us to a life of ease. A missionary whose story has influenced my life greatly is a man mentioned earlier named Henry Martyn. After a long and difficult life of Christian service in India, he announced he was going to go to Persia (modern Iran), because God had laid it upon his heart to translate the New Testament and the Psalms into the Persian language. By then he was an old man. People told him that if he stayed in India, he would die from the heat, and that Persia was hotter than India. But he went nonetheless. There he studied the Persian language and then translated the entire New Testament and Psalms in nine months. Then he learned that he couldn’t print or circulate them until he received the Shah’s permission. He traveled six hundred miles to Tehran; there he was denied permission to see the Shah. He turned around and made a four-hundred-mile trip to find the British ambassador, who gave him the proper letters of introduction and sent him the four hundred miles back to Tehran. This was in 1812, and Martyn made the whole trip on the back of a mule, traveling at night and resting by day, protected from the sweltering desert sun by nothing but a strip of canvas. He finally arrived back in Tehran, was received by the Shah, and secured permission for the Scriptures to be printed and circulated in Persia. Ten days later he died. But shortly before his death, he had written this statement in his diary: “I sat in the orchard, and thought, with sweet comfort and peace, of my God; in solitude my Company, my Friend, and Comforter.” He certainly did not live a life of ease, but it was a life worth remembering. And he’s one of many God used to turn redemptive history.

But the church of this country is not only indifferent to the wrongs of the slave, it actually takes sides with the oppressors. It has made itself the bulwark of American slavery, and the shield of American slave-hunters. Many of its most eloquent Divines. who stand as the very lights of the church, have shamelessly given the sanction of religion and the Bible to the whole slave system. They have taught that man may, properly, be a slave; that the relation of master and slave is ordained of God; that to send back an escaped bondman to his master is clearly the duty of all the followers of the Lord Jesus Christ; and this horrible blasphemy is palmed off upon the world for Christianity. For my part, I would say, welcome infidelity! welcome atheism! welcome anything! in preference to the gospel, as preached by those Divines! They convert the very name of religion into an engine of tyranny, and barbarous cruelty, and serve to confirm more infidels, in this age, than all the infidel writings of Thomas Paine, Voltaire, and Bolingbroke, put together, have done! These ministers make religion a cold and flintyhearted thing, having neither principles of right action, nor bowels of compassion. They strip the love of God of its beauty, and leave the throng of religion a huge, horrible, repulsive form. It is a religion for oppressors, tyrants, man-stealers, and thugs. It is not that "pure and undefiled religion" which is from above, and which is "first pure, then peaceable, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." But a religion which favors the rich against the poor; which exalts the proud above the humble; which divides mankind into two classes, tyrants and slaves; which says to the man in chains, stay there; and to the oppressor, oppress on; it is a religion which may be professed and enjoyed by all the robbers and enslavers of mankind; it makes God a respecter of persons, denies his fatherhood of the race, and tramples in the dust the great truth of the brotherhood of man. All this we affirm to be true of the popular church, and the popular worship of our land and nation - a religion, a church, and a worship which, on the authority of inspired wisdom, we pronounce to be an abomination in the sight of God. In the language of Isaiah, the American church might be well addressed, "Bring no more vain ablations; incense is an abomination unto me: the new moons and Sabbaths, the calling of assemblies, I cannot away with; it is iniquity even the solemn meeting…. Yea! when ye make many prayers, I will not hear. YOUR HANDS ARE FULL OF BLOOD; cease to do evil, learn to do well; seek judgment; relieve the oppressed; judge for the fatherless; plead for the widow.