Disciples Of Chaos Quotes

There was just such a man when I was young—an Austrian who invented a new way of life and convinced himself that he was the chap to make it work. He tried to impose his reformation by the sword, and plunged the civilized world into misery and chaos. But the thing which this fellow had overlooked, my friend, was that he had a predecessor in the reformation business, called Jesus Christ. Perhaps we may assume that Jesus knew as much as the Austrian did about saving people. But the odd thing is that Jesus did not turn the disciples into storm troopers, burn down the Temple at Jerusalem, and fix the blame on Pontius Pilate. On the contrary, he made it clear that the business of the philosopher was to make ideas available, and not to impose them on people.

Dearest creature in creation, Study English pronunciation. I will teach you in my verse Sounds like corpse, corps, horse, and worse. I will keep you, Suzy, busy, Make your head with heat grow dizzy. Tear in eye, your dress will tear. So shall I! Oh hear my prayer. Just compare heart, beard, and heard, Dies and diet, lord and word, Sword and sward, retain and Britain. (Mind the latter, how it’s written.) Now I surely will not plague you With such words as plaque and ague. But be careful how you speak: Say break and steak, but bleak and streak; Cloven, oven, how and low, Script, receipt, show, poem, and toe. Hear me say, devoid of trickery, Daughter, laughter, and Terpsichore, Typhoid, measles, topsails, aisles, Exiles, similes, and reviles; Scholar, vicar, and cigar, Solar, mica, war and far; One, anemone, Balmoral, Kitchen, lichen, laundry, laurel; Gertrude, German, wind and mind, Scene, Melpomene, mankind. Billet does not rhyme with ballet, Bouquet, wallet, mallet, chalet. Blood and flood are not like food, Nor is mould like should and would. Viscous, viscount, load and broad, Toward, to forward, to reward. And your pronunciation’s OK When you correctly say croquet, Rounded, wounded, grieve and sieve, Friend and fiend, alive and live. Ivy, privy, famous; clamour And enamour rhyme with hammer. River, rival, tomb, bomb, comb, Doll and roll and some and home. Stranger does not rhyme with anger, Neither does devour with clangour. Souls but foul, haunt but aunt, Font, front, wont, want, grand, and grant, Shoes, goes, does. Now first say finger, And then singer, ginger, linger, Real, zeal, mauve, gauze, gouge and gauge, Marriage, foliage, mirage, and age. Query does not rhyme with very, Nor does fury sound like bury. Dost, lost, post and doth, cloth, loth. Job, nob, bosom, transom, oath. Though the differences seem little, We say actual but victual. Refer does not rhyme with deafer. Foeffer does, and zephyr, heifer. Mint, pint, senate and sedate; Dull, bull, and George ate late. Scenic, Arabic, Pacific, Science, conscience, scientific. Liberty, library, heave and heaven, Rachel, ache, moustache, eleven. We say hallowed, but allowed, People, leopard, towed, but vowed. Mark the differences, moreover, Between mover, cover, clover; Leeches, breeches, wise, precise, Chalice, but police and lice; Camel, constable, unstable, Principle, disciple, label. Petal, panel, and canal, Wait, surprise, plait, promise, pal. Worm and storm, chaise, chaos, chair, Senator, spectator, mayor. Tour, but our and succour, four. Gas, alas, and Arkansas. Sea, idea, Korea, area, Psalm, Maria, but malaria. Youth, south, southern, cleanse and clean. Doctrine, turpentine, marine. Compare alien with Italian, Dandelion and battalion. Sally with ally, yea, ye, Eye, I, ay, aye, whey, and key. Say aver, but ever, fever, Neither, leisure, skein, deceiver. Heron, granary, canary. Crevice and device and aerie. Face, but preface, not efface. Phlegm, phlegmatic, ass, glass, bass. Large, but target, gin, give, verging, Ought, out, joust and scour, scourging. Ear, but earn and wear and tear Do not rhyme with here but ere. Seven is right, but so is even, Hyphen, roughen, nephew Stephen, Monkey, donkey, Turk and jerk, Ask, grasp, wasp, and cork and work. Pronunciation (think of Psyche!) Is a paling stout and spikey? Won’t it make you lose your wits, Writing groats and saying grits? It’s a dark abyss or tunnel: Strewn with stones, stowed, solace, gunwale, Islington and Isle of Wight, Housewife, verdict and indict. Finally, which rhymes with enough, Though, through, plough, or dough, or cough? Hiccough has the sound of cup. My advice is to give up!!!

There is no emotion, there is peace. There is no ignorance, there is knowledge. There is no passion, there is serenity. There is no chaos, there is harmony. There is no death, there is the Force.

Thus, there is nothing that is hidden. And it is just like this in Learning. For the disciples of Lao Tzu, the Buddha, Chuang Tzu, Lieh Tzu, Ch’ao Fu, and Hsu Yu,53 they were one in seeing the essence of mind in selflessness and absence of desire. Thus, they had not a hair’s breadth of selfish thought in their heads to encumber them. It was simply that the landscape they saw was different, and so in their separation, their schools were different.

This is often the primary difference between him and so many of those of us who follow him. When we encounter the many ills of the world, we find ourselves growing more and more callous toward people, more and more judgmental, less and less hopeful. Rather than seeing the hurting humanity we encounter every day as an opportunity to be the very loving presence of Jesus, we see them as reason to withdraw from it all. Faith becomes about retreating from the world when it should be about moving toward it. As we walk deeper into organized religion, we run the risk of eventually becoming fully blind to the tangible suffering around us, less concerned about mending wounds or changing systems, and more preoccupied with saving or condemning souls. In this way, the spiritual eyes through which we see the world change everything. If our default lens is sin, we tend to look ahead to the afterlife, but if we focus on suffering, we’ll lean toward presently transforming the planet in real time—and we’ll create community accordingly. The former seeks to help people escape the encroaching moral decay by getting them into heaven; the latter takes seriously the prayer Jesus teaches his disciples, that they would make the kingdom come—that through lives resembling Christ and work that perpetuates his work, we would actually bring heaven down. Practically speaking, sin management seems easier because essentially all that is required of us is to preach, to call out people’s errors and invite them to repentance, and to feel we’ve been faithful. But seeing suffering requires us to step into the broken, jagged chaos of people’s lives to be agents of healing and change. It’s far more time consuming and much more difficult to do as a faith community. It is a lot easier to train preachers to lead people in a Sinner’s Prayer than it is to equip them to address the systematic injustices around them.

The root of “discipline” is the word disciple, which means “student,” “pupil,” and “learner.” A disciple, the one receiving discipline, is not a prisoner or recipient of punishment, but one who is learning through instruction.

Matthew wrote, “As they approached Jerusalem and came to Bethphage on the Mount of Olives, Yeshua sent two disciples, saying to them, ‘Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me. If anyone says anything to you, say that the Lord needs them, and he will send them right away. “The disciples went and did as Yeshua had instructed them. They brought the donkey and the colt and placed their cloaks on them for Yeshua to sit on. As our Lord made His triumphant entry into Jerusalem, a very large crowd shouted, ‘Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest heaven!

In Scripture the sea represents chaos, its churning, unpredictable waters teeming with monsters and demons, threatening death. So when Jesus rebukes the stormy sea, when he commands its fish and walks on its waves, he’s not just showing off; he’s making a statement about the God who reigns over even our most visceral, primal fears, the God who, in the words of the psalmist, “makes a way in the sea, a path in the mighty waters” (Isaiah 43:16 ESV). “Take courage!” Jesus tells the dumbfounded disciples as he walks across the sea. “It is I. Don’t be afraid” (Matthew 14:27).

The Synoptic gospels agree that after being baptized, Jesus was driven by the Spirit, to which he was newly sensitive, out into the desert to be tested or tempted (same Greek word) by Satan. [...] "Satan," originally not a proper name but a title, "the Adversary," was a servant of God, a kind of security chief who occasionally urged the Almighty to take a second look at his favorites about whose character the Satan harbored some doubts. [...] Thus, in the Gospels it seems only natural that Jesus, newly commissioned as God's Son, should be put through his paces by the Satan to determine whether he is really up to the job. That is the point of the taunt, "If you are the Son of God...." Does Jesus understand what that entails? In the same way, Luke will later (22:31-32) portray Satan, again in character, as demanding, as is his right, to sift the twelve disciples like wheat, the same task as the Baptist ascribes to the Coming One, and they fail the test. Peter unwittingly acts the role of the Adversary when he tests Jesus' resolve to go forward with the crucifixion (Mark 8:32-33). Satan becomes the enemy of God and the champion of evil only insofar as he becomes mixed with other ancient characters like Beelzebul the Ekronite oraclegod (Matt. 12:24, 26; 2 Kings 1:2), Leviathan the Chaos Dragon (Ps. 74:13-14; Rev. 12:3 ff.), and Ahriman the Zoroastrian antigod (2 Cor. 4:4; Luke 10:17-19).

The disciples begin to "speak in other tongues" as the Spirit enables them (Acts 2:4). This manifestation should be understood as more than a mere sociological event that enables foreign visitors who were in Jerusalem for the feasts of Passover and Pentecost to hear the gospel in their own language (Acts 2:6-12). Rather, it was a theological statement whereby God takes the initiative to overturn the chaos of Babel, which symbolized the global rebellion against God (Gen. 11:1-9), and in its place empowers the church for a global mission of redemption to the ends of the earth. At Pentecost, the birthday of the church, a small group of Jewish followers of Jesus are baptized into the reality of the infinite translatability of the gospel for every language and culture.' In the theology of Luke, the empowerment of the Holy Spirit for global mission is linked to the infinite translatability of the Christian gospel.

The greatest gift modern-day Ezras offer is their ability to teach God’s people the Word, instruct them on how to hear God’s voice, and demonstrate how to walk with Him. They ground people in their assignment to be disciples of Christ. The disciples bring their salt and light into culture. They become the wall and occupy the gates.

When spheres of influence like academia, media, entertainment, and politics overlap, they produce a counterfeit of Jesus’s command to “go make disciples of nations.

disciple came to Zen Master Chao-chou and asked, “I have just come to this monastery. Would you mind giving me some instruction, please?” The master replied, “Have you eaten your breakfast yet, or not?” “Yes, I have, sir.” “Then wash your dishes.

Said by Merlin There was just such a man when I was young—an Austrian who invented a new way of life and convinced himself that he was the chap to make it work. He tried to impose his reformation by the sword, and plunged the civilized world into misery and chaos. But the thing which this fellow had overlooked, my friend, was that he had a predecessor in the reformation business, called Jesus Christ. Perhaps we may assume that Jesus knew as much as the Austrian did about saving people. But the odd thing is that Jesus did not turn the disciples into storm troopers, burn down the Temple at Jerusalem, and fix the blame on Pontius Pilate. On the contrary, he made it clear that the business of the philosopher was to make ideas available, and not to impose them on people.

If you are going to be calm in the midst of chaos, there’s something you must stop doing. When life gets difficult, when it feels as though you are being squeezed by the pressures all around you, you must refuse to panic. Jesus was not telling His disciples they were not

Sometimes you love someone enough that you change for them. And sometimes you love someone enough that you help them change instead.

That's how you know you haven't forgotten. Because you still care. As long as you're worried about being a good person, you probably are one.

You lost the first war, so therefore you're wrong. It's that simple, isn't it? The victor gets to decide what's right and true.

I would do anything for you" he murmured. "If you demanded it, I would wrench the saints from the heavens one by one.

Take heart? John doesn’t record the disciples’ response here, but I know what mine would have been. Jesus has just told them that He is going to be betrayed and killed—that He is “going away.”[4] They have given up their entire lives to follow Him, and He is going to leave? My reaction would have been to panic, but He instructs His disciples to grab hold of the opposite: deep peace and assurance. Jesus isn’t telling them to take heart because it will be easy. The disciples aren’t looking forward to a moment of quiet or a beach vacation, the absence of chaos or trial or the perfect circumstances. They don’t have success, financial freedom, or quiet lives to look forward to. They—we—are to take heart because Jesus, whose peace is not of this world, has overcome this world. There is no chaos or trial or circumstance that does not bow to Him. There is no hardship that we cannot trust Him with. “I am with you always,” He says.[5] As our circumstances change, He does not. This is reason to rest. This is reason to rejoice. This is reason for peace.

First, he had a yoke. Not a literal yoke; he was a teacher, not a farmer. A yoke was a common idiom in the first century for a rabbi’s way of reading the Torah. But it was also more: it was his set of teachings on how to be human. His way to shoulder the (at times crippling) weight of life—marriage, divorce, prayer, money, sex, conflict resolution, government—all of it. It’s an odd image for those of us who don’t live in an agrarian society. But imagine two oxen yoked together to pull a cart or plow a field. A yoke is how you shoulder a load. What made Jesus unique wasn’t that he had a yoke; all rabbis had a yoke. It was that he had an easy yoke. Secondly, Jesus had apprentices. In Hebrew the word is talmidim. It’s usually translated as “disciples,” and that’s just fine, but I think an even better word to capture the idea behind talmidim is “apprentices.” To be one of Jesus’ talmidim is to apprentice under Jesus. Put simply, it’s to organize your life around three basic goals: Be with Jesus. Become like Jesus. Do what he would do if he were you.

Sometimes he would go away overnight or even for a few weeks at a time just to get away from the crowds and gather himself to God. More than once we read stories about Jesus sleeping in and the disciples having to wake him up. I like this Jesus and want to follow him. Every chance he got, he would enjoy a nice long meal with friends over a bottle of wine, creating space for in-depth conversations about the highs and lows of life. He would practice Sabbath on a weekly basis—an entire day set aside for nothing but rest and worship, every single week.

He would regularly get up early and go off to a quiet place to be with his Father. There’s a story where the disciples woke up and he was gone. Left before dawn, just to be alone and greet the day in the quiet.

Jesus made his disciples get into the boat and go on ahead of him to Bethsaida, while he dismissed the crowd. After leaving them, he went up on a mountainside to pray. Later that night,…he was alone on land.14 I used to read the ending to this story and think, Wow, Jesus is so spiritual—up all night praying! And he was. But notice why he was up all night praying. Because it was the only time he could find to be alone in the quiet! He was so busy that he literally didn’t have a moment alone all day long, so all he could think to do was send his apprentices away and stay up all night on a mountain (the word eremos isn’t used here, but a mountaintop at midnight fits the bill). Because he knew that time alone with his Father was even more important than sleep itself.

Yet then we read this: Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place [eremos], where he prayed.6 You would think Jesus would have slept in, gone for a light run, and then had brunch with his disciples. Nothing says post-Sunday recovery like a farmer’s scramble. But instead Jesus was up early and out the door to the quiet place.