Encounters With Jesus Quotes

All suffering is worth it to follow Jesus. He is that amazing.

If truth doesn’t exist, then it would be true that truth doesn’t exist, and once again we arrive at truth. There is no alternative; truth must exist.

I could not put the Bible down. I literally could not. It felt as if my heart would stop beating, perhaps implode, if I put it down.

When I’m at the bottom looking up, the main question may not be ‘how do I get out of this hole?’ In reality, the main question might be ‘how do I get rid of the shovel that I used to dig it?

And here the first word that I wish to say to you: joy! Do not be men and women of sadness: a Christian can never be sad! Never give way to discouragement! Ours is not a joy born of having many possessions, but of having encountered a Person: Jesus, in our midst.

An end is only a beginning in disguise.

Jesus encountered one moral mess after another, and He was never taken aback by anyone’s morality. Ever.

Would it be worth it to pick up my cross and be crucified next to Jesus? If He is not God, then, no. Lose everything I love to worship a false God? A million times over, no! But if He is God, then yes. Being forever bonded to my Lord by suffering alongside Him? A million times over, yes!

Solitude is the furnace of transformation. Without solitude we remain victims of our society and continue to be entangled in the illusions of the false self. Jesus himself entered into this furnace. There he was tempted with the three compulsions of the world: to be relevant ('turn stones into loaves'), to be spectacular ('throw yourself down'), and to be powerful ('I will give you all these kingdoms'). There he affirmed God as the only source of his identity ('You must worship the Lord your God and serve him alone'). Solitude is the place of the great struggle and the great encounter - the struggle against the compulsions of the false self, and the encounter with the loving God who offers himself as the substance of the new self.

Truth silences falsehood.

On a small scale, person-to-person, Jesus encountered the kinds of suffering common to all of us. And how did he respond? Avoiding philosophical theories and theological lessons, he reached out with healing and compassion. He forgave sin, healed the afflicted, cast out evil, and even overcame death.

Now I knew what it meant to follow God. It meant walking boldly by His Spirit of grace and love, in the firm confidence of everlasting life given through the Son, with the eternal purpose of proclaiming and glorifying the Father. Now I had found Jesus.

Think of how our world would be different if people embraced this one teaching of Jesus: We are all family.

Inertia, when first encountered, appears to be an immovable force. We are creatures who like comfort, patterns, and repetition… Yet change is life’s only constant.

simply by our proximity to Jesus, we can bring hope and life to people and places trapped in discouragement and despair.

This is only one of the reasons why a strong friendship is critical. A surface-level relationship might snap under the tension of disagreement, but by living our lives together, we were forced to reconcile.

Vigilance of the wisest kind is to incessantly remain open to the reality that what I ‘see’ is but a single thread and solitary shard of what ‘is’, for to assume otherwise is to surrender the wisdom of vigilance to the decay of ignorance.

I think I have a very good idea why it is that anti-Semitism is so tenacious and so protean and so enduring. Christianity and Islam, theistic though they may claim to be, are both based on the fetishizing of human primates: Jesus in one case and Mohammed in the other. Neither of these figures can be called exactly historical but both have one thing in common even in their quasi-mythical dimension. Both of them were first encountered by the Jews. And the Jews, ravenous as they were for any sign of the long-sought Messiah, were not taken in by either of these two pretenders, or not in large numbers or not for long. If you meet a devout Christian or a believing Muslim, you are meeting someone who would give everything he owned for a personal, face-to-face meeting with the blessed founder or prophet. But in the visage of the Jew, such ardent believers encounter the very figure who did have such a precious moment, and who spurned the opportunity and turned shrugging aside. Do you imagine for a microsecond that such a vile, churlish transgression will ever be forgiven? I myself certainly hope that it will not. The Jews have seen through Jesus and Mohammed. In retrospect, many of them have also seen through the mythical, primitive, and cruel figures of Abraham and Moses. Nearer to our own time, in the bitter combats over the work of Marx and Freud and Einstein, Jewish participants and protagonists have not been the least noticeable. May this always be the case, whenever any human primate sets up, or is set up by others, as a Messiah.

Jesus didn't wait until we got better to die for us. He died when we were in our most unlovely state. The person who doesn't deserve love actually needs love more, not less. If you know someone unworthy of love, that's great! You now have a chance to emulate Christ, because the essence of His love is unconditional.

The Jesus of the Bible lives by a simple philosophy: If love guides our hearts, rules become redundant. Love, embraced as a guiding orientation of other-centeredness, will always lead us to do the right thing.

Jesus’ goal for his followers is never just a life without obvious sin, but a life filled with genuine love.

I pray that I am never so foolishly naive or roguishly pompous to think that I can be the captain of my own ship, for if God is not at the helm my ship will soon be at the bottom.

I would be an utter fool to let my journey be defined by the denial of the journey.

Thanksgiving is an attitude that must be rooted in the ‘gift of life’ if we ever hope to be thankful for the ‘gifts’ of life.

I am most thankful for what I don’t have, for had my life’s wish list been filled in the manner I had chosen I would be steeped in meaningless trinkets verses bathed in God’s treasures.

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

How should followers of Jesus relate to people of other religions? Christianity has a nauseating, infuriating, depressing record when it comes to encountering people of other religions. Jesus accepted everyone and so should we.

Every other religion and philosophy says you have to do something to connect to God; but Christianity says no, Jesus Christ came to do for you what you couldn’t do for yourself.

Only the exceptional blend of love, humility, hospitality, and persistence can overcome these barriers, and not enough people make the effort.

I am convinced that without a gutlevel experience of our profound spiritual emptiness, it is not possible to encounter the living God.

Sin is more than a stain. Sin is a wound; it needs to be treated, healed. The place where my encounter with the mercy of Jesus takes place is my sin.

The basic purpose of prayer is not to bend God’s will to mine but to mold my will into his.

Paul himself says that he was converted to a follower of Jesus because he had personally encountered the resurrected Jesus.12 So we have Jesus’ resurrection attested by friend and foe alike, which is very significant.

The words do matter, but they matter because they constitute a message. The message is paramount. That’s why the Bible can be translated. If the inspiration were tied to words themselves as opposed to their message, then we could never translate the Bible, and if we could never translate it, how could it be a book for all people?

Of course I don’t want to get knocked down. But the single and sole solution to that fear is to not go anywhere where I can be knocked down. And is that not already being knocked down?

The Christian community, therefore, is that community that freely becomes oppressed, because they know that Jesus himself has defined humanity's liberation in the context of what happens to the little ones. Christians join the cause of the oppressed in the fight for justice not because of some philosophical principle of "the Good" or because of a religious feeling of sympathy for people in prison. Sympathy does not change the structures of injustice. The authentic identity of Christians with the poor is found in the claim which the Jesus-encounter lays upon their own life-style, a claim that connects the word "Christian" with the liberation of the poor. Christians fight not for humanity in general but for themselves and out of their love for concrete human beings.

Who is telling us about the false self today? Who is even equipped tell us? Many clergy have not figured this out for themselves, since even ministry can be a career decision or an attraction to "religion" more than the result of an encounter with God or themselves. Formal religious status can maintain the false self rather effectively, especially if there are a lot of social payoffs like special respect, titles, salaries, a good self image, or nice costumes. It is no accident that the religious "Pharisees" became the symbolic bad guys in the Jesus story.

On the rare occasion that someone does invite a Muslim to his or her home, differences in culture and hospitality may make the Muslim feel uncomfortable, and the host must be willing to ask, learn, and adapt to overcome this. There are simply too many barriers for Muslim immigrants to understand Christians and the West by sheer circumstance. Only the exceptional blend of love, humility, hospitality, and persistence can overcome these barriers, and not enough people make the effort.

Earthly contemplation means to the Christian, we have said, this above all: that behind all that we directly encounter the Face of the incarnate Logos becomes visible... Contemplation does not ignore the "historical Gethsemane," does not ignore the mystery of evil, guilt and its bloody atonement. The happiness of contemplation is a true happiness, indeed the supreme happiness; but it is founded upon sorrow.

An ending is only happening because at some point it was a beginning. And if an ending is dependent upon a beginning, I would be well advised to focus on the miracle of beginnings verses the pain of endings.

Jesus came to reveal God to us. He is the defining word on God—on what the heart of God is truly like, on what God is up to in the world, and on what God is up to in your life. An intimate encounter with Jesus is the most transforming experience of human existence. To know him as he is, is to come home. To have his life, joy, love, and presence cannot be compared. A true knowledge of Jesus is our greatest need and our greatest happiness. To be mistaken about him is the saddest mistake of all.

I am thankful that I can be thankful, for if thankfulness did not exist my heart would be irretrievably imprisoned by the crazed twins of acquisition and possession, and my soul would exist as a forever slave to greed.

While I was wallowing in self-pity, focused on myself, there was a whole world with literally billions of people who had no idea who God is, how amazing He is, and the wonders He has done for us. They are the ones who are really suffering. They don’t know His hope, His peace, and His love that transcends all understanding. They don’t know the message of the gospel. After loving us with the most humble life and the most horrific death, Jesus told us, “As I have loved you, go and love one another.” How could I consider myself a follower of Jesus if I was not willing to live as He lived? To die as He died? To love the unloved and give hope to the hopeless?

I do not believe all religions lead to God because no religion leads to God. Religion does not lead people to God any more than cups quench your thirst.

Greatness demands that I understand that I am not nearly as big as I thought myself to be, but that I am capable of becoming far bigger than I ever imagined myself to be.

Political correctness is for acquaintances, not friends.

Here in the second beatitude, Jesus is making an important announcement to those who, instead of finding a means of avoiding personal pain and shared sorrow, have allowed themselves to be sculpted by pain and sorrow. Jesus seems to be saying that it is those who have given up being comfortably numb through shallow contentment and have instead engaged in the real work of grief—for there is much in this world to grieve over—who are the ones who will encounter the deep comfort of the kingdom of God.

It is when you become immersed in the love of the Father that you truly begin to love like Jesus. He wants to immerse you. He wants to hold you. He wants to take you to a place where you are so far over your head in the river of God that miracles happen all around you. He wants to fill you entirely with His Holy Spirit.

The present is too often squandered grieving the past or fearing the future, which makes the present nothing more than a cheap facsimile of what was or what will be instead of what it could be.

I want my prayers, and the prayers of my friends, to ricochet off the rock faces of mountains, reverberate down the corridors of shopping malls, sound ocean deeps, water arid deserts, find a foothold in fetid swamps, encounter poets as they search for the accurate word, mingle their fragrance with wildflowers in Alpine Meadows, sing with the looms of Canadian lakes.

Leadership potential is in everyone; we all have it, but we all don't know it until we have a direct individual encounter with the Holy Spirit of God. The principal source of leadership influence is the Holy Spirit.

Urging the need for community upon American religionists is a vain enterprise; the experiential encounter with Jesus or God is too overwhelming for memories of community to abide, and the believer returns from the abyss of ecstasy with the self enhanced and otherness devalued.

There is a time when every person who encounters Jesus, who believes Jesus is the Son of God, decides that they will spend their life following Him. Some people, like the Apostle Paul, make this decision the minute they meet Him, the minute they become a Christian. Others, like the Apostle Peter, endure years of half-hearted commitment and spiritual confusion before leaping in with all their passion. Still others may enjoy some benefits of God's love and grace without entering into the true joy of a marriage with their maker.

Maybe I've got to be sufficiently broken by life's many broken promises to be sufficiently compelled to seek out God's unbreakable promises.

demons, whether they be addictions or actual evil spirits, are not what Jesus wants for us, since basically every time he encounters them he tells them to piss off.

Jesus said, “If you bring forth what is within you, what you have will save you.”6

I am one of the growing number of people whose lives have been touched by the irreligious spirituality of the rabbi from Nazareth. At the same time, I am deeply saddened and sometimes angered by the variety of ways his teaching and example have been codified, conceptualized, and institutionalized by a religion that bears his name but all too often misses his message.

The cross unerringly exposes this stunningly marvelous and abruptly exquisite declaration that God will not let this single life of mine, with all of its grotesque maladies and pathetic filth pass into oblivion without unflinchingly declaring that my life carries a value worth the expenditure of His. And if I dare look upon the cross, I am utterly perplexed but wholly enraptured by the immensity of such a love as this.

After loving us with the most humble life and the most horrific death, Jesus told us, “As I have loved you, go and love one another.” How could I consider myself a follower of Jesus if I was not willing to live as He lived? To die as He died? To love the unloved and give hope to the hopeless?

Hurry means that we gather impressions but have no experiences, that we collect acquaintances but make no friends, that we attend meetings but experience no encounter. We must recover eternity if we are to find time, and eternity is what Jesus came to restore. For without it, there can be no charity.

My former bishop Allan Bjorberg once said that the greatest spiritual practice isn't yoga or praying the hours or living in intentional poverty, although these are all beautiful in their own way. The greatest spiritual practice is just showing up. And Mary Magdalene is the patron saint of just showing up. Showing up, to me, means being present to what is real, what is actually happening. Mary Magdalene didn't necessarily know what to say or what to do or even what to think when she encountered the risen Jesus. But none of that was nearly as important as the fact that she was present and attentive to him.

There’s no higher dream than experiencing God as He moves through every circumstance of life to an eternal encounter with Himself where transformed people will enjoy perfectly loving community around Jesus Christ, the source of Perfect Love.

My soul is utterly frantic for that single place of perfect refuge from which I can clearly see the winds rip and hear the tempest tear, yet despite the ferocity of the tumult I rest in such a sublime peace it is as if neither existed at all. And if I have not yet found such a place, it is because I have not yet found God.

Western Christians often pour their energies into national politics as a way of clamoring for the power they once had in society. But history bears this out: Whenever the church gets into bed with political powers, the church becomes the state's whore.

No one has rightly sought the truth who has not encountered at the end of this search — whether to accept or reject Him — our Lord, Jesus Christ, “the Way, the Truth, and the Life,” Truth that stands against the world and is a reproach to all worldliness. —Eugene Rose

But Christianity is not just for the strong; it’s for everyone, especially for people who admit that, where it really counts, they’re weak.

The irony of Ramadhan is that, after binging on buffets every morning and every evening, people usually gain weight during the month of fasting.

important-becoming a religion dropout does not by itself make you more spiritual. Jesus taught that the secret was a change of heart, not a change of religious expression.

Act just once in such a manner that your action expresses that you fear God alone and man not at all-you will immediately in some measure cause a scandal. -SOREN KIERKEGAARD

It was as though God's hand was reaching down to Anna, and she was reaching her hands to Harvey and Joe, creating a circle of love.

Whatever I ‘align’’ myself with are the very things that will create a ‘line’ into my future.

Nobody else can destroy you except you; nobody else can save you except you. You are the Judas and you are the Jesus.

Effective evangelism requires relationships. There are very few exceptions.

But what if His majesty is not as important to Him as His children are?

had long before realized that people who wanted to avoid the truth usually succeeded.

Surely we can only come to understand each other's beliefs by means of direct encounter and open, honest discussion. In the meantime, many free churches invite all believers in Jesus Christ to the Table for the sake of true spiritual unity that transcends intellectual differences of interpretation. Withholding sacramental sharing on the basis of disagreement about the nature of the Lord's Supper seems odd to us. What two people think exactly alike about the act? We are not offended by Catholics' closed Communion, but we find it odd and exclusive. It places intellectual understanding above fellowship among disciples of Jesus Christ.

In Jesus Christ there is no isolation of man from God or of God from man. Rather, in Him we encounter the history, the dialogue, in which God and man meet together and are together, the reality of the covenant MUTUALLY contracted, preserved, and fulfilled by them. Jesus Christ is in His one Person, as true GOD, MAN'S loyal partner, and as true MAN, GOD'S. He is the Lord humbled for communion with man and likewise the Servant exalted to communion with God.

If I am so terribly limited as to view my handicaps as nothing more than lamentable limitations, then I have taken some of my greatest God-given assets and completely handicapped them.

All suffering is worth it to follow Jesus. He is that amazing. I pray that I will meet you someday, my dear friend, so we can rejoice and praise God together for our joys and our sufferings.

It should not be assumed that the Quran is the Islamic analogue of the Bible. It isn’t. For Muslims, the Quran is the closest thing to an incarnation of Allah, and it is the very proof they provide to demonstrate the truth of Islam. The best parallel in Christianity is Jesus himself, the Word made flesh, and his resurrection. That is how central the Quran is to Islamic theology.94

We must remember that the enemy is not tradition itself, but the complete dependence upon tradition and routine to the point where we disengage from thoughtful, purposeful, intentional intimacy.

This book is written from a changing town in Virginia, but this class of mine, these people--the ones who smell like an ashtray in the checkout line, devour a carton of Little Debbies at a sitting, and praise Jesus for a truck with no spare tire--exist in every state in our nation. Maybe the next time we on the left encounter such seemingly self-screwing, stubborn, God-obsessed folks, we can be open to their trials, understand the complexity of their situation, even have enough solidarity to pop for a cheap retread tire out of our own pockets, simply because that would be the kind thing to do and surely would make the ghosts of Joe Hill, Eleanor Roosevelt, and Mohandas Gandhi smile.

A lie is my attempt to tamper with the truth so that I need not face the truth. Yet as shrewd as I think myself to be, I would be wise to understand that God designed truth as ultimately tamper-proof.

until they bump into an obstacle that stymies them. If you encounter a problem with no immediate solution, your response to that situation will take you either up or down. You can lash out at the difficulty, resenting it and feeling sorry for yourself. This will take you down into a pit of self-pity. Alternatively, the problem can be a ladder, enabling you to climb up and see your life from My perspective.

Watch particularly for traces of God in other people. Since humans are that part of creation most directly reflecting the divine image and likeness, it should be here that we most readily sense traces of God. Cultivate the spiritual habit of looking through Spirit-filled eyes at those you encounter and watching for Jesus. Recall that he said that he is there - particularly in those most broken and least likely to be suspected of bearing the Christ within their being. Watching for the presence of God in others will change the way you relate to them as you begin to see yourself surrounded by bearers of our Lord's presence in the world.

At heart men are antagonistic to the lordship of Jesus Christ. It is not antagonism to creeds or points of view, but antagonism encountered for My sake. Many of us awaken antagonism by our way of stating things; we have to distinguish between being persecuted for some notion of our own and being persecuted “for My sake.

What was it about the fig tree that was unsatisfactory to Jesus? Well if we use our context clues, we can deduce that the only thing that made this fig tree different than all of the other fig trees that Jesus must have encountered is that it was unfruitful - it was unproductive relative to its potential. To be a fig tree that does not produce figs is an insult to the creator, and arguably a waste of space - a bad investment.

To be thankful when my world lays in ashes long gone cold is to finally understand that ashes are the raw materials from which God shapes dreams infinitely grander than whatever the ashes were before they were ashes.

The world brazenly touts freedom as both the inalienable right and morally liberating justification to mindlessly play in the filth that lies all around me. And the slight bit of sanity that yet remains within me asks, ‘what raging madness would prompt me to incessantly wallow in the very things that will eventually swallow me?

For once in my life maybe I ought to actually think about taking God at His word, and in doing so to suddenly find myself riotously welcoming the rather shocking reality that Christmas is truly everything that He says it is.

We are the son, and God is the father. We have incurred a debt against God, and we can’t pay Him back. So in His mercy, He pays our sins for us. The wages of our sin is death, and He died on our behalf, balancing the accounts.

Thanksgiving is not some formulaic action based on a tedious ledger that neatly tallies everything I have received so I can determine if being thankful is warranted or not. Rather, it’s appreciating the fact that I have already received the privilege of living life which in and of itself will fill the whole of my ledger for the whole of my life.

If the road behind me is not growing ever longer, then it is likely that the feet underneath me are not moving any longer. And if my feet are not moving, I have somehow, somewhere traded this most glorious journey for lesser endeavors.

What, exactly, is Pope Francis’s message? In a sentence, his message is: “God is love” (1 John 4:8). Love is the energy at the heart of the universe. Love created the world, love sustains the world, and love unites the world. In God’s great heart, the heart that beats at the center of the universe, we are all connected, we are all one. More personally, the hope that Pope Francis articulates every day is that you will encounter the tender and transforming love of Jesus Christ.

Despite our earnest efforts, we couldn't climb all the way up to God. So what did God do? In an amazing act of condescension, on Good Friday, God climbed down to us, became one with us. The story of divine condescension begins on Christmas and ends on Good Friday. We thought, if there is to be business between us and God, we must somehow get up to God. Then God came down, down to the level of the cross, all the way down to the depths of hell. He who knew not sin took on our sin so that we might be free of it. God still stoops, in your life and mine, condescends. “Are you able to drink the cup that I am to drink?” he asked his disciples, before his way up Golgotha. Our answer is an obvious, “No!” His cup is not only the cup of crucifixion and death, it is the bloody, bloody cup that one must drink if one is going to get mixed up in us. Any God who would wander into the human condition, any God who has this thirst to pursue us, had better not be too put off by pain, for that's the way we tend to treat our saviors. Any God who tries to love us had better be ready to die for it. As Chesterton writes, “Any man who preaches real love is bound to beget hate … Real love has always ended in bloodshed.

When he was creating this picture, Leonardo da Vinci encountered a serious problem: he had to depict Good - in the person of Jesus - and Evil - in the figure of Judas, the friend who resolves to betray him during the meal. He stopped work on the painting until he could find his ideal models. One day, when he was listening to a choir, he saw in one of the boys the perfect image of Christ. He invited him to his studio and made sketches and studies of his face. Three years went by. The Last Supper was almost complete, but Leonardo had still not found the perfect model for Judas. The cardinal responsible for the church started to put pressure on him to finish the mural. After many days spent vainly searching, the artist came across a prematurely aged youth, in rags and lying drunk in the gutter. With some difficulty, he persuaded his assistants to bring the fellow directly to the church, since there was no time left to make preliminary sketches. The beggar was taken there, not quite understanding what was going on. He was propped up by Leonardo's assistants, while Leonardo copied the lines of impiety, sin and egotism so clearly etched on his features. When he had finished, the beggar, who had sobered up slightly, opened his eyes and saw the picture before him. With a mixture of horror and sadness he said: 'I've seen that picture before!' 'When?' asked an astonished Leonardo. 'Three years ago, before I lost everything I had, at a time when I used to sing in a choir and my life was full of dreams. The artist asked me to pose as the model for the face of Jesus.

In my old easy-going theism, I had regarded Christianity as a sort of fairy tale; and I had neither accepted nor rejected Jesus, since I had never, in fact, encountered him. Now I had. The position was not, as I had been comfortably thinking all these months, merely a question of whether I was to accept the Messiah or not. It was a question of whether I was to accept Him--or reject>. My God! There was a gap behind me too. Perhaps the leap to acceptance was a horrifying gamble-but what of the leap to rejection? There might be no certainty that Christ was God-but, by God, there was no certainty that He was not.

I pray that I am sufficiently stirred by the rumor of great things to seek the God who created this single thread that I am, and to marvel at a vision magnificent enough to cause this God to weave from this single thread a tapestry most resplendent.

So Jesus is a great model of how to live, pray, and relate to people. But remember that if Jesus is only a model for us, then he is no encouragement—for he is too good. No one could live up to his standard. Jesus came not just to be a model but a savior.

Maybe we don’t ever feel that sweetly untainted and wholly majestic kind of love that takes every longing captive because we are hopelessly entangled in the illogical fear that despite all of love’s grand goodness, it might not be good enough to keep us safe.

Is it possible that my walls are specifically erected and intentionally reinforced out of the fear that God calls me to an existence without walls? And if this is so, do I realize that I am the warden of prison that I created in which I myself am the prisoner?

Encounter Jesus. Suffer with him to experience his life more fully. Be holy in your love for God and his church as God is holy in his love for you and his church. Imagine what awaits those who now walk by faith, when faith and hope give way to the fullness of love when Jesus appears, when faith becomes sight at the consummation of Jesus' union with his people at the marriage supper of the Lamb.

To have to eat, to grow fatigued, and to sweat and spill blood, and to be finally nailed to a cross. I cannot believe this. God deserves infinitely more. His majesty is far greater than this. "But what if His majesty is not as important to Him as his children are?

Today, many people use the term "spirituality" the same way Jesus used the word "faith"-to describe the relationship one has with Ultimate Reality directly, above and beyond the systems and institutions of religion. Some religious people feel threatened by this kind of talk. Personally, I am encouraged, because I think we are finally catching up to what Jesus has been saying for over two thousand years.

How many times do we hear: 'Come on, you Christians, be a little bit more normal, like other people, be reasonable!' This is real snake charmer's talk: 'Come on, just be like this, okay? A little bit more normal, don't be so rigid ...' But behind it is this: 'Don't come here with your stories, that God became man!' The Incarnation of the Word, that is the scandal behind all of this! We can do all the social work we want, and they will say: 'How great the Church is, it does such good social work." But if we say that we are doing it because those people are the flesh of Christ, then comes the scandal. And that is the truth, that is the revelation of Jesus: that presence of Jesus incarnate.

Indeed, in Scripture, no two people encounter Jesus in exactly the same way. Not once does anyone pray the “Sinner’s Prayer” or ask Jesus into their heart. The good news is good for the whole world, certainly, but what makes it good varies from person to person and community to community. Liberation from sin looks different for the rich young ruler than it does for the woman caught in adultery. The good news that Jesus is the Messiah has a different impact on John the Baptist, a Jewish prophet, than it does the Ethiopian eunuch, a Gentile and outsider. Salvation means one thing for Mary Magdalene, first to witness the resurrection, and another to the thief who died next to Jesus on a cross. The gospel is like a mosaic of stories, each one part of a larger story, yet beautiful and truthful on its own. There’s no formula, no blueprint.

Why does not the stunning evidence of the last miracle grant me confidence in the next crisis? Because my immaturity does not permit such a faith, my desperate prayer is that God would grant me a robust faith sufficient to trust Him not for one crisis, but for an eternity of miracles.

I have found that people are best motivated to sustain night-and-day intercession when they understand that God delights in them as a bridegroom delights in his bride (vv. 4–5). In fact, one reason people burn out in intercession and ministry to others is that they lack the intimacy with God that comes from encountering Jesus as their Bridegroom God who delights in His relationship with them. In other words, the revelation of the church as Jesus’s cherished bride is essential to keeping our hearts alive through the years as we diligently do the work of the kingdom.

Satan, the father of lies. He uses “harmless” white lies to get us started in this insidious habit. Lies pave the way for greater temptations to come. Satan whispers that a white lie is “consideration” for other people. We bend ourselves to the world instead of to Jesus who is the Truth.

The only way to win this great combat is union with God. Christians will never succeed in overcoming the challenges of the world by appealing to political tools, human rights, or respect for religious liberty. The only true rick for the baptized is prayer and the encounter with Jesus Christ.

I have met many people who call themselves spiritual as a way of saying that they just don’t care to go to church or synagogue or mosque or temple anymore. But being spiritual is not about what you don’t do. Yes, walking in the woods can be a spiritual experience, but it can also just be a walk in the woods. Likewise, going to church can be a spiritual experience, or it can just be a religious tradition. The heart of the matter is the human heart.

Perhaps you’ve noticed: Jesus encountered one moral mess after another, and He was never taken aback by anyone’s morality. Ever. I can’t find any stories (maybe you can find one?) where Jesus sees an immoral person and says anything like, “Wow! Okay. Well, that really is disgusting. That’s just too much.

when we encounter others, we are in some way encountering Him. At the very least, we are encountering someone God sees and loves the same way that He sees and loves us. We are not only invited but commanded to shift our perspective and see these other people as God sees them and respond to them as though they were Jesus Himself.

A child (or adult) who lives in such stories will have developed the patterns of thought and affection that will be well-prepared to embrace the True, the Good, and the Beautiful (that is, to embrace Jesus Christ) when he finally encounters them (Him!). Like John the Baptist, Lewis and his cast of Narnians will have prepared the way.

Two thousand years ago God started a revolt against the religion He started. So don’t ever put it past God to cause a groundswell movement against churches and Christian institutions that bear His name. If He was willing to turn Judaism upside down, don’t think for a moment our institutions are safe from a divine revolt. I am convinced that even now there are multitudes of followers of Jesus Christ who are sick and tired of the church playing games and playing down the call of God. My travels only confirm that the murmurings of revolution are everywhere. I am convinced that there is an uprising in the works and that no one less than God is behind it.   — ERWIN MCMANUS

Syntheses between East and West based simply on a similarity of “spiritualities” or “mystical experiences” could not be achieved even then—how much less so today! So we must judge any program as inadequate that tries simply to let India and Europe encounter each other at the halfway-station of Byzantine hesychasm, in the practice of the Jesus prayer and of certain bodily positions and breathing exercises—all ways in which Eastern Christianity reorientalized itself after the period of the great synthesis.

Through his first miracle, Jesus intentionally desecrates a religious icon. He purposely chooses these sacred jars to challenge the religious system by converting them from icons of personal purification into symbols of relational celebration. Jesus takes us from holy water to wedding wine. From legalism to life. From religion to relationship.

The Beatitudes reveal the profile of the Christian, the character of the one who has had a life-changing encounter with the grace of God. In light of God's overwhelming goodness, the sinner sees his own poverty of spirit and mourns not only for his own sin but also for the spiritual sickness of the world. Therefore, he grows meek and longs for all the more earnestly for true righteousness. Therefore, he practices mercy and enjoys purity and makes peace. Therefore, he gladly endures persecution for the sake of Jesus.

Everybody has got to live for something, but Jesus is arguing that, if he is not that thing, it will fail you. First, it will enslave you. Whatever that thing is, you will tell yourself that you have to have it or there is no tomorrow. That means that if anything threatens it, you will become inordinately scared; if anyone blocks it, you will become inordinately angry; and if you fail to achieve it, you will never be able to forgive yourself. But second, if you do achieve it, it will fail to deliver the fulfillment you expected. Let me give you an eloquent contemporary expression of what Jesus is saying. Nobody put this better than the American writer David Foster Wallace. He got to the top of his profession. He was an award-winning, bestselling postmodern novelist known around the world for his boundary-pushing storytelling. He once wrote a sentence that was more than a thousand words long. A few years before the end of his life, he gave a now-famous commencement speech at Kenyon College. He said to the graduating class, Everybody worships. The only choice we get is what to worship. And the compelling reason for maybe choosing some sort of god . . . to worship . . . is that pretty much anything else you worship will eat you alive. If you worship money and things, if they are where you tap real meaning in life, then you will never have enough, never feel you have enough. It’s the truth. Worship your own body and beauty and sexual allure, and you will always feel ugly. And when time and age start showing, you will die a million deaths before [your loved ones] finally plant you. . . . Worship power, and you will end up feeling weak and afraid, and you will need ever more power over others to numb you to your own fear. Worship your intellect, being seen as smart, you will end up feeling stupid, a fraud, always on the verge of being found out. Look, the insidious thing about these forms of worship is not that they are evil or sinful; it is that they’re unconscious. They are default settings.4 Wallace was by no means a religious person, but he understood that everyone worships, everyone trusts in something for their salvation, everyone bases their lives on something that requires faith. A couple of years after giving that speech, Wallace killed himself. And this nonreligious man’s parting words to us are pretty terrifying: “Something will eat you alive.” Because even though you might never call it worship, you can be absolutely sure you are worshipping and you are seeking. And Jesus says, “Unless you’re worshipping me, unless I’m the center of your life, unless you’re trying to get your spiritual thirst quenched through me and not through these other things, unless you see that the solution must come inside rather than just pass by outside, then whatever you worship will abandon you in the end.

the world that Jesus encountered was saturated with demons,

If I really wanted to know God, I had to cast myself upon His mercy and love, relying completely upon Him and His willingness to reveal Himself to me.

Folks didn't have an encounter with Jesus and walk away saying, 'Man, He sure doesn't like gay folks.

We often forget how thirsty we are because we believe we will fulfill our dreams.

If there is a God, you owe him far more than a morally decent life. He deserves to be at the center of your life.

Even science is inductive, relying on observations and best explanations, not always deductive conclusions.

Now, if it were the case that Christianity were true, would you want to know it?

Conversation with God leads to an encounter with God. Prayer is not only the way we learn what Jesus has done for us but also is the way we 'daily receive God's benefits.' Prayer turns theology into experience. Through it we sense his presence and receive his joy, his love, his peace and confidence, and thereby we are changed in attitude, behavior, and character.

The loving oneness of the church is to reflect the loving oneness of the Trinity. Indeed, the loving oneness of the church is to participate in the loving oneness of the Trinity: “As you . . . are in me and I am in you, may they also be in us.” As we participate in God’s loving oneness, we replicate this loving oneness among ourselves. And as we replicate this loving oneness, the world sees and believes that Jesus Christ is sent from the Father. The world knows the reality of the triune God because they encounter the love of the triune God in us.

It‘s utterly astounding that every time I get knocked down God’s mercy compassionately raises me to my feet; His grace thoroughly brushes off every trace of assorted filth I accumulated in the fall, His word precisely recalibrates my direction to insure the success of a journey resumed, and once all of that is completed He gently leans over and whispers, “How about another run?

But this is also why Jesus calls us to come to HIm. By coming to Jesus, we remember who we are and who we are not. By coming to Him, we come face to face with God and with ourselves. "It is only in our encounter with a personal God," writes philosopher Dietrich von Hildebrand, "that we become fully aware of our condition as creatures, and fling from us the last particle of self-glory.

They are open to learning from all religions, but reluctant to commit to any. Often they reject religion for one simple reason: They have had firsthand experience with it. Many have been part of an organized religion in the past, and the experience seemed more burdensome and boring than freeing and enlivening. They resonate with Lenny Bruce, who said, "People are leaving the church and finding God.

This book is dedicated to my parents, Ami and Abba. Your undying love for me, even when you feel I have sinned against you, is second only to God's love for His children. I pray you will one day realize His love is truly unconditional and that He has offered forgiveness to all. On that day, I pray that you would accept His redemption so we might be a family once again. I love you with all my heart.

It is in the face of this radical revisioning of ourselves as the community of Christ that our relationship to “the least of these” is formed. They don’t represent a threat to our lives, both physically (in their demands on our resources, in the loss of safety) and existentially (in how they expose our pretense, our privilege), but they actually can be seen as Christ Himself. Not in some romantic, shallow way in which we take in the homeless beggar only to have him later throw off his rags to reveal himself as Jesus, rewarding us for our righteousness. No, we encounter Christ in them because the process we have gone through has demonstrated to us that in the other—in those most different from us—our own inadequacy is exposed, offering us the opportunity to embrace the gift of the transforming cross.

On one occasion during the salaat, I was restless and fidgety. Out of nowhere, I felt a swift spank on my behind. I turned around to see who it was, but there was no one behind me. I surmised it was my uncle, who was standing next to me, so after finishing the salaat, I tearfully accused him of the spanking. Without flinching, he pointed up to the sky and said, "No, it was Allah." My eyes went wide, and I thought, "If only I had turned around faster, I would have seen the hand of Allah!" Twenty years later, he confessed it was him, but in the meantime, I was honored to have been spanked by God Himself.

In Fyodor Dostoyevsky’s great novel The Brothers Karamazov, there is a scene in which two people are talking about suffering. Ivan Karamazov is talking about there being any possibility that we can make sense of suffering, and here’s what he says: “I believe like a child that suffering will be healed and made up for, that all the humiliating absurdity of human contradictions will vanish like a pitiful mirage, like the despicable fabrication of the impotent and infinitely small Euclidean mind of man, that in the world’s finale, at the moment of eternal harmony, something so precious will come to pass that it will suffice for all hearts, for the comforting of all resentments, for the atonement of all the crimes of humanity, of all the blood that they’ve shed; that it will make it not only possible to forgive but to justify all that has happened.”11

In church, we like to talk about coming to Jesus “just as we are”. That phrase sounds so nice and comforting and old-fashioned. We’ll gather together for a hymn sing, and we’ll come to Jesus just as we are. Then we’ll have some cornbread and grits like grandma used to make.   But coming to Jesus just as I am isn't optional. He came to save sinners. I can come to Jesus as a desperate sinner or not at all. There is no middle ground.

At some point after awakening—sometimes very soon, sometimes not for quite a while—you reach a stage that I call “trials and tribulations.” In the Jesus story, this is symbolized by Jesus’ forty days in the desert and his encounter with Satan in the desert immediately following his baptism. In Buddhism, this stage is mythically portrayed by the image of Buddha sitting under the bodhi tree, assaulted by Maya, the force of illusion. Maya is an impersonal force of illusion, while Satan is a personification of what we think of as evil, but the source of evil is actually illusion, so these are really two different mythic representations of the same experience.

I don’t believe for one moment that a believer who has truly encountered the complete forgiveness of Jesus and the perfection of His finished work would desire to live a life of sin. It is His grace and forgiveness that gives you the power to overcome sin. Apostle Paul said, “Sin shall not have dominion over you, for you are not under law but under grace.”4 When you are under God’s grace and His perfect forgiveness, you will experience victory over sin.

As Christ-followers, we are called to be long-haul neighbors committed to authenticity and willing to take some risks. Our vocation is to invest deeply in the lives of those around us, devoted to one another, physically close to each other as we breathe the same air and walk the same blocks. Our purpose is not so mysterious after all. We get to love and be deeply loved right where we’re planted, by whomever happens to be near. We will inevitably encounter brokenness we cannot fix, solve, or understand, and we’ll feel as small, uncertain, and outpaced as we have ever felt. But we’ll find our very lives in this calling, to be among people as Jesus was, and it will change everything.

these traditions did not come from the Quran. They are found in hadith. From marital rites to martial restrictions, commercial laws to civil suits, the vast majority of sharia and the Islamic way of life is derived from the hadith.

shouting from the rooftops tells us that many people sitting in church on Sunday don’t know why they’re there or what’s taking place. They’ve received the sacraments, but they’ve never encountered Jesus Christ in a meaningful and personal way.

When Jesus said eternal life is knowing God—including God the Son, Jesus Christ—He did not mean that eternal life is knowing about God. He was not referring to someone who has read many books and attended numerous seminars about God. He was talking about a firsthand, experiential knowledge. We come to truly know God as we experience Him in and around our lives. Many people have grown up attending church and hearing about God all their lives, but they do not have a personal, dynamic, growing relationship with God. They never hear His voice. They have no idea what God's will is. They do not encounter His love firsthand. They have no sense of divine purpose for their lives. They may know a lot about God, but they don't really know Him.

That morning I sat in the front row with my head in my hands, totally stressed, praying, God, please don’t let my sermon be bad. I’m sure people thought I was in deep prayer for people in the room to have a fresh encounter with Jesus, but unfortunately I was only praying for myself. I desperately didn’t want to look like an idiot in front of the guest speaker who had been so amazing the night before. Then the Lord spoke to my heart: Banning, you have a choice. You can either be a preacher or you can be a son. If you decide to be a preacher, you’ll be good sometimes and at other times you won’t be that good. But if you decide to be a son, you’ll be great all the time, because you are a fantastic son. Everything changed for me in that moment. I said, God, I want to be a son. I don’t want to be anything else. I don’t want to be a preacher. I want to be a son. From that point on, something shifted for me. I was motivated by something different. Now, of course, I do want to be a good pastor, a good preacher, and a good leader. But none of that stuff is what drives me, because when I step off a stage and get alone with Jesus, I don’t want to hear Him say, Banning, you’re a great preacher. I want Him to say, Banning, you’re a great son.

As long as you think there is a pretty good chance that you will achieve some of your dreams, as long as you think you have a shot at success, you experience your inner emptiness as “drive” and your anxiety as “hope.” And so you can remain almost completely oblivious to how deep your thirst actually is. Most of us tell ourselves that the reason we remain unfulfilled is because we simply haven’t been able to achieve our goals. And so we can live almost our entire lives without admitting to ourselves the depth of our spiritual thirst. And that is why the few people in life who actually do reach or exceed their dreams are shocked to discover that these longed-for circumstances do not satisfy. Indeed they can enhance the inner emptiness by their presence.

Jesus' life is an invitation for us to believe, not primarily in him but in the relationship between himself and the God whom he names “Father.” Furthermore, Jesus comes into the world to communicate to those of us who are listening that this very same relationship is uniquely available to each one of us. By his life and death Jesus announces the yearning in the heart of Love Divine, to be in relationship with each individual person. For you or I to engage this primal encounter is for us to return “home.

We have neighbors to bless, children to protect, the poor to lift up, and the truth to defend. We have wrongs to make right, truths to share, and good to do. In short, we have a life of devoted discipleship to give in demonstrating our love of the Lord. We can’t quit and we can’t go back. After an encounter with the living Son of the living God, nothing is ever again to be as it was before. The Crucifixion, Atonement, and Resurrection of Jesus Christ mark the beginning of a Christian life, not the end of it.

I believe that for us men and women truth is to be found in dialogue. It is only in dialogue with one another that we can discover truth, because it is only in relationship to other people that we form our own identity. We always need the eyes of others if we are to understand ourselves and if we are to overcome our narcissism. When we encounter other people and hear them say 'I see you', 'I hear you' or 'I know you', we begin to see ourselves and understand ourselves. If it weren't for this experience of other people and their outside view of us, we should remain trapped in the prison of our own prejudgments and illusions about ourselves. No one loses his or her authentic identity in dialogue with other people. But in dialogue with other people everyone acquires a new profile.

My sin murdered Him. And out of this self-loathing shame borne of the understanding that I could perpetrate such a heinous act, I am barely able to raise my head sufficiently to ask what crazed insanity would prompt Jesus to walk out of an empty tomb for the single purpose of pursuing a decaying soul that murdered Him? And I would be wise to consider that the question itself is asked only because I have yet to touch the barest periphery of God’s love despite the fact that because of an empty tomb it stands right in front of me.

Without prayer, our service for God and others may satisfy us for a period of time, but there comes a moment when our souls cry out for more. Do you tend to substitute form for reality, action for relationship, and busyness for communion? Prayer is how you demonstrate that you will no longer substitute doing for being, or religious fervor for spiritual reality. Prayer takes you beyond religion to Jesus Himself. No religious form or symbol can, in the end, be a substitute for a personal encounter with Jesus in the place of private prayer.

We too must realize that developing a life in God’s presence above all else is the only way to fulfill our God-given destinies. Keys to our callings are released when we spend time there. We must always run to Him in the secret place to find the true source of life. What’s more, when we spend time in the secret place, our passion and hunger for Jesus grow. It is only as we abide in His presence that the most precious treasures can be born. This is much better than work! More is accomplished by spending time in God’s presence than by doing anything else.

Most churches do not grow beyond the spiritual health of their leadership. Many churches have a pastor who is trying to lead people to a Savior he has yet to personally encounter. If spiritual gifting is no proof of authentic faith, then certainly a job title isn't either. You must have a clear sense of calling before you enter ministry. Being a called man is a lonely job, and many times you feel like God has abandoned you in your ministry. Ministry is more than hard. Ministry is impossible. And unless we have a fire inside our bones compelling us, we simply will not survive. Pastoral ministry is a calling, not a career. It is not a job you pursue. If you don’t think demons are real, try planting a church! You won’t get very far in advancing God’s kingdom without feeling resistance from the enemy. If I fail to spend two hours in prayer each morning, the devil gets the victory through the day. Once a month I get away for the day, once a quarter I try to get out for two days, and once a year I try to get away for a week. The purpose of these times is rest, relaxation, and solitude with God. A pastor must always be fearless before his critics and fearful before his God. Let us tremble at the thought of neglecting the sheep. Remember that when Christ judges us, he will judge us with a special degree of strictness. The only way you will endure in ministry is if you determine to do so through the prevailing power of the Holy Spirit. The unsexy reality of the pastorate is that it involves hard work—the heavy-lifting, curse-ridden, unyielding employment of your whole person for the sake of the church. Pastoral ministry requires dogged, unyielding determination, and determination can only come from one source—God himself. Passive staff members must be motivated. Erring elders and deacons must be confronted. Divisive church members must be rebuked. Nobody enjoys doing such things (if you do, you should be not be a pastor!), but they are necessary in order to have a healthy church over the long haul. If you allow passivity, laziness, and sin to fester, you will soon despise the church you pastor. From the beginning of sacred Scripture (Gen. 2:17) to the end (Rev. 21:8), the penalty for sin is death. Therefore, if we sin, we should die. But it is Jesus, the sinless one, who dies in our place for our sins. The good news of the gospel is that Jesus died to take to himself the penalty of our sin. The Bible is not Christ-centered because it is generally about Jesus. It is Christ-centered because the Bible’s primary purpose, from beginning to end, is to point us toward the life, death, and resurrection of Jesus for the salvation and sanctification of sinners. Christ-centered preaching goes much further than merely providing suggestions for how to live; it points us to the very source of life and wisdom and explains how and why we have access to him. Felt needs are set into the context of the gospel, so that the Christian message is not reduced to making us feel better about ourselves. If you do not know how sinful you are, you feel no need of salvation. Sin-exposing preaching helps people come face-to-face with their sin and their great need for a Savior. We can worship in heaven, and we can talk to God in heaven, and we can read our Bibles in heaven, but we can’t share the gospel with our lost friends in heaven. “Would your city weep if your church did not exist?” It was crystal-clear for me. Somehow, through fear or insecurity, I had let my dreams for our church shrink. I had stopped thinking about the limitless things God could do and had been distracted by my own limitations. I prayed right there that God would forgive me of my small-mindedness. I asked God to forgive my lack of faith that God could use a man like me to bring the message of the gospel through our missionary church to our lost city. I begged God to renew my heart and mind with a vision for our city that was more like Christ's.

They ain’t gonna be interested in no church service. I’m for certain-sure those poker-faced heathens don’t even have souls.” He looked Clay up and down. “’Pears to me you an’ yer woman’re folks o’ quality. Folks such as you shouldn’t waller low enough to spend time with the likes o’ them.” Clay had encountered this negative mindset toward natives many times before. Even though it irritated him, his father had taught him to overcome evil with good. “Mr. Burke, have you considered how much Jesus lowered Himself to leave Heaven and spend time with us on earth? Should we do any less than He did?

I have been beaten up, shot at, and lied about. People have even tried to strangle me. I am not afraid. To this day I can walk boldly into gangs of armed thugs and tell them to stop in the name of Jesus. I expect them to drop their knives. Generally they turn surprisingly nice. Sometimes they look at me and apologize.

look forward to the day when the Church will declare, “Don’t believe us unless we are doing the works that Jesus did!” I owe the world a Spirit-filled life, for I owe the world an encounter with God. Without the fullness of the Holy Spirit both in and upon me, I will not be a surrendered vessel for God to flow through.

Jesus did not pay the penalty for our misdeeds so we can continue disobeying God with abandon; rather, in dying on the cross, Jesus not only canceled our spiritual debt but also cured our spiritual disease. When we put our trust in Christ, He forgives our sins and also begins the work of changing us from the inside to become holy and loving like Him, and like God our Father. Jesus does this through the Holy Spirit, whom He sent. Salvation by grace does not mean we stay impure sinners forever. Rather, it means that God forgives all our sins and does for us what we cannot do for ourselves by paying the penalty for our sins and working to eliminate sin from our lives. He does this in two stages: while we are mortal, the Holy Spirit changes our hearts so that we begin to live in a way that is more pleasing to God, even though we still commit sin; and then in the resurrection at the end of history, we will be made morally and spiritually perfect beings.

I did not mean to be a Christian. I have been very clear about that. My first words upon encountering the presence of Jesus for the first time 12 years ago, were, I swear to God, “I would rather die.” I really would have rather died at that point than to have my wonderful brilliant left-wing non-believer friends know that I had begun to love Jesus. I think they would have been less appalled if I had developed a close personal friendship with Strom Thurmond. At least there is some reason to believe that Strom Thurmond is a real person. You know, more or less. But I never felt like I had much choice with Jesus; he was relentless. I didn’t experience him so much as the hound of heaven, as the old description has it, as the alley cat of heaven, who seemed to believe that if it just keeps showing up , mewling outside your door, you’d eventually open up and give him a bowl of milk. Of course, as soon as you do, you are fucked, and the next thing you know, he’s sleeping on your bed every night, and stepping on your chest at dawn to play a little push-push. I resisted as long as I could, like Sam-I-Am in “Green Eggs and Ham” — I would not, could not in a boat! I could not would not with a goat! I do not want to follow Jesus, I just want expensive cheeses. Or something. Anyway, he wore me out. He won. I was tired and vulnerable and he won. I let him in. This is what I said at the moment of my conversion: I said, “Fuck it. Come in. I quit.” He started sleeping on my bed that night. It was not so bad. It was even pretty nice. He loved me, he didn’t shed or need to have his claws trimmed, and he never needed a flea dip. I mean, what a savior, right? Then, when I was dozing, tiny kitten that I was, he picked me up like a mother cat, by the scruff of my neck, and deposited me in a little church across from the flea market in Marin’s black ghetto. That’s where I was when I came to. And then I came to believe.

It would be nice to comfort ourselves with thoughts of how much the Christian religion has progressed from the violent times discussed in this chapter, but that would be a false comfort. It is my conviction that many conservative Christian groups refrain from killing, not because they have matured, but because the institutional church has lost the power it once had. Violent attitudes may be muted in today's world, but they find ways to reemerge in different forms. Listen to the sermons and sound bites of many popular Christian leaders today and you will notice the same aggressive, angry, and uncharitable attitudes lingering beneath the surface.

[THE DAILY BREATH] I love the ending of the novel "The Shack" by William Young. Mackenzie, the main character, encounters Jesus during his near-death experience: "Don't all roads in life lead to you?"asks Mackenzie. Jesus answers: "No. But I will take all and every road to get to you." Because you are worthy to be loved.

He is the playfulness of creation, scandal and utter goodness, the generosity of the ocean and the ferocity of a thunderstorm; he is cunning as a snake and gentle as a whisper; the gladness of sunshine and the humility of a thirty-mile walk by foot on a dirt road. Reclining at a meal, laughing with friends, and then going to the cross. That is what we mean when we say Jesus is beautiful. But most of all, it is the way he loves. In all these stories, every encounter, we have watched love in action. Love as strong as death; a blood, sweat, and tears love, not a get-well card. You learn a great deal about the true nature of a person in the way they love, why they love, and, in what they love.

The Jesus described in the Bible never uses the word religion to refer to what he came to establish, nor does he invite people to join a particular institution or organization. When he speaks of the "church," he is talking about the people who gather in his name, not the structure they meet in or the organization they belong to (see Matthew 18:15-20). And when he talks about connecting with God, he consistently speaks not of religion but of "faith" (Luke 7:50; John 3:14-16). Jesus never commands his followers to embrace detailed creeds or codes of conduct, and he never instructs his followers to participate in exhaustive religious rituals. His life's work was about undoing the knots that bound people to ritual and empty tradition.

A worshiping community is made up of individuals whose lives are centered around the Savior they worship together each week. A worshiping community expects to encounter God's presence not only on Sunday morning but every day. A worshiping community recognizes that passionate times of singing God's praise flow from and lead to passionate lives lived for the glory of Jesus Christ.

A few Muslims dissent on this view, and the Ahmadi jamaat is among them. These Muslims argue that if any part of the Quran could be canceled, then it would not be the eternal word of God. They resort instead to harmonization of apparently abrogated verses, like the tenuous interpretation above. The difficulty for this view, though, is that the hadith are full of accounts of abrogation.

son who has stolen from his father’s business. If after wasting the goods, the son returns to the father and sincerely seeks forgiveness, it is within the father’s right to forgive him. But not all would be settled yet; the accounts haven’t been balanced. Someone has to take the hit for the stolen goods. If the father wants, he has every right to pay for his son’s debt from his own account.

To hear a truth, we must first suspect that our present truth might not be. Like Alice’s White Queen, who often believed six impossible things before breakfast, I believed many things in my life, considering them to be true at any given time but suspecting that they might not be, until I met Jesus Christ. When we encounter The Truth, we know it and can only accept or reject it. Denial is not an option.

My nun, which is how I think of her, was the most profound witness for God's love I've ever encountered in this world. She was a magnet for lost souls, a petite fortress of strength and unconditional love. What this sprightly, silly, lovely woman did from the obscurity of a faded convent in Rust Belt Chicago was to fulfill in a passionate, tireless way the supreme commandment of Jesus' gospel every day of her life.

From the centre of the “perfect man” flows the ocean (where, as we have said, the god dwells). The “perfect” man is, as Jesus says, the “true door,” through which the “perfect” man must go in order to be reborn. Here the problem of how to translate “teleios” becomes crucial; for—we must ask—why should anyone who is “perfect” need renewal through rebirth?108 One can only conclude that the perfect man was not so perfected that no further improvement was possible. We encounter a similar difficulty in Philippians 3 : 12, where Paul says: “Not that I … am already perfect” (τετελείωμαɩ). But three verses further on he writes: “Let us then, as many as are perfect (τέλεɩoɩ) be of this mind.” The Gnostic use of τέλεɩoς obviously agrees with Paul’s. The word has only an approximate meaning and amounts to much the same thing as πνεʋματɩκóς, ‘spiritual,’109 which is not connected with any conception of a definite degree of perfection or spirituality. The word “perfect” gives the sense of the Greek τέλεɩoς correctly only when it refers to God. But when it applies to a man, who in addition is in need of rebirth, it can at most mean “whole” or “complete,” especially if, as our text says, the complete man cannot even be saved unless he passes through this door.

Is the Lord’s Supper only for Christians? Whenever I ask this question I immediately remember the character of those that partook of the Last Supper with Jesus. They were certainly Jews, some better Jews than others, but Jesus shared this meal knowingly even with Judas. Or again consider the Emmaus Road encounter. Jesus shares this meal with those who had given up on his being the One to redeem Israel, who were leaving Jerusalem downcast and disappointed, and who were oblivious to the fact that it was Jesus who was speaking and sharing with them! There has to be a balance in the liturgy to help the congregation make a decision if they themselves are ready to partake of this Meal in a worthy manner (hence the 'ye who do truly and earnestly repent' clause), while at the same time joyfully welcoming all who are willing and ready and able to do so.

This difference between Eastern and Western education can be traced to the disparity that divides Muslim immigrants from their children. Islamic cultures tend to establish people of high status as authorities whereas the authority in Western culture is reason itself. These alternative seats of authority permeate the mind, determining the moral outlook of whole societies. When authority is derived from position rather than reason, the act of questioning leadership is dangerous because it has the potential to upset the system. Dissention is reprimanded and obedience in rewarded. Correct and incorrect courses of action are assessed socially, not individually. A person’s virtue is thus determined by how well he meets social expectations, not by an individual determination of right and wrong. Thus positional authority yields a society that determines right and wrong based on honor and shame. On the other hand, when authority is derived from reason, questions are welcome because critical examination sharpens the very basis of authority. Each person is expected to criticially examine his own course of action. Correct and incorrect courses of action are assessed individually. A person’s virtue is determined by whether he does what he knows to be right and wrong. Rational authority creates a society which determines right and wrong based on innocence and guilt. Much of the West’s inability to understand the East stems from the paradigmatic schism between honor/ shame cultures and innocence/ guilt cultures. Of course, the matter is quite complex, and elements of both paradigms are present in both the East and the West. But the honor/ shame spectrum is the operative paradigm that drives the East and it is hard for Westerners to understand.

Reading and rereading this collection, I encounter the generosity, frailties and strengths, contradictions and contributions of “disappeared” rebels and heretics, of prophets and soldiers and healers. I am reminded of the noncanonical Gnostic Gospels suppressed by state religion; the heart of this work seems to pulse with the Gospel of Thomas (113): The disciples said to Him, “When will the Kingdom come?” [Jesus said,] “It will not come by waiting for it.

Our problem is not simply a lack of concern. And our problem is not that we are unaware or disinterested. We know what is happening around the world. Certainly, in light of what we have encountered in this book, we know about sacrifices that are made for the faith. We know more about the health and whereabouts of other members of the body of Christ today than at any other time in history. It's not enough to feel grateful for the blessed circumstances in which we live. It's not enough to do a better job remembering and praying for the suffering believers around the world. It's not even enough to identify with the other parts of Christ's Body around the world. Ultimately, the problem is one of emphasis and focus. Instead of recognizing, thinking about, remembering, praying about, identifying with and focusing on the suffering of fellow believers around the world, we would do well to shift our focus. Quite simply, we would do well to ask ourselves whether or not we are being obedient to Jesus. He is asking us - He is expecting us - He is commanding us to share Him wherever we go. He is commanding us to do that wherever we are today. It is simply a matter of obedience. If He is our Lord, then we will obey Him. If we do not obey Him, then He is not our Lord. Perhaps the question should not be: 'Why are others persecuted?' Perhaps the better question is: 'Why are we not?

I know too many people who muck around in the haze of being near God but never really embracing the new, wonderful, incredible, blessed life that God has for them. We have all lived in the haze from time to time. I know I have. This is the essence of our mess. And the challenge is to invite Jesus into the midst of your mess. Jesus died for your salvation in the afterlife, and you have a place in heaven for all of eternity. But Jesus also died for your freedom now.

Just as Rolland and I know that together with our team, God has given us the nation of Mozambique, our dear friends Brian and Pamela Jourden know that the Lord has a great revival to birth in Zimbabwe and across Africa. Many prophetic words have been released over their lives, and financial miracles grow their ministry. When they started Generation Won/Iris Zimbabwe in 2008, Zimbabwe had gone from being one of the most prosperous nations in Africa, called the “breadbasket of Africa,” to being the poorest nation in the world. God spoke to them that Zimbabwe, which means house of stones, was like the stone the builders rejected, Jesus, but it would become a cornerstone nation, just as Jesus is the chief cornerstone, and a house of prayer for all nations. They have over twenty churches among three tribes, and they have seen HIV/AIDS and cancer miraculously healed as they preach the gospel. God is also opening doors with national leaders.

Much has been said about life's coincidences but little or nothing about the everyday encounters that guide the course of life, although one could argue that an encounter, strictly speaking, is a coincidence, which obviously does not mean all coincidences have to be encounters. Throughout this gospel there have been many coincidences, and if we look carefully at the life of Jesus, especially after he left home, we can see that there has been no lack of encounters either.

Yet I cried out, “But what about the Eloi? Didn’t the Father forsake Jesus on the cross as he encountered our sin? That is what I have always been taught.” “Forsake?” he growled, obviously appalled at the thought, anger flashing in his eyes. “Who could think that the Father would ever forsake Jesus? He was with him, in him, through it all.” “Sir, is that not what the psalm says? Matthew and Mark quote, ‘My God, My God, why have You forsaken Me.’ And even in your gospel you quote from the same psalm.” “Do your people not know how to read?” John frowned, almost dumbfounded yet not losing his joy. “Jesus could hardly breathe as he hung on that cross, but he was able to speak the first line of that psalm in victory. We all knew it by heart. Read the whole psalm, brother, and you will see. ‘For He has not despised nor abhorred the affliction of the afflicted; Nor has He hidden His face from him; But when he cried to Him for help, He heard.’” He

I wrestled with myself in prayer, trying to force my mind to encounter God, but he remained a stern taskmaster who observed my every infringement of the Rule, or tantalizingly absent. The more I read about the raptures of the saints, the more of a failure I felt. I was unhappily aware that what little religious experience I had, had somehow been manufactured by myself as I worked upon my own feelings and imagination. Sometimes a sense of devotion was an aesthetic response to the beauty of the Gregorian chant and the liturgy. But nothing had actually happened to me from a source beyond myself. I never glimpsed the God described by the prophets and mystics. Jesus Christ, about whom we talked far more than about “God,” seemed a purely historical figure, inextricably embedded in late antiquity. I also began to have grave doubts about some of the doctrines of the Church. How could anybody possibly know for certain that the man Jesus had been God incarnate and what did such a belief mean?

When we see someone overflowing with love and understanding, someone who is keenly aware of what is going on, we know that they are very close to the Buddha and to Jesus Christ.” How would you feel if you met a person like that? Overjoyed? Of course. Comfortable. Perhaps not. I have had the privilege of encountering men and women close to the living Buddha, the living Christ—some of them world-famous, others completely unknown; it makes no difference. Their very presence awakens us and challenges our complacency.

The rebel general Calgacus describes the Roman Empire just before his fatal encounter with its military might in northeastern Scotland: Robbers of the world, now that earth fails their all-devastating hands, they probe even the sea: if their enemy have wealth, they have greed; if he be poor, they are ambitious; East nor West has glutted them; alone of mankind they covet with the same passion want [poor lands] as much as wealth [rich lands]. To plunder, butcher, steal, these things they misname empire: they make a desolation and they call it peace.

I believe heaven will be far more creative than most believers seem to picture it. Surely a God who created this world with all its magnificence, diversity, and experience does not have an eternal home that is like a one-act play. I hardly think so. Nor can I buy that we’ll always be in one huge corporate gathering. How in the world could private encounters happen with millions of the redeemed in heaven? The way I see it, that’s one reason we have eternity. Plenty of time for each of us to have Jesus all to ourselves. Oh, I think we have lots of surprises in store.

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

Today, the tempter does not lead the creative man to a high mountain to show him all the kingdoms and splendor of the world, as Satan did to Jesus. Instead, he tempts him through infinity—to lose himself in the unessential, to roam about in the great confusion in which all human clarity and definiteness has ceased. Thus, the threat of infinity that Buber experienced as a fourteen-year-old now takes on new form—the form of formlessness, of the whirl of unmastered possibilities that every young person who goes out into the world experiences, but that Buber himself experienced to an overwhelming degree.

The latter interpretation is obviously more tenuous, but only if one believes in the doctrine of abrogation. Surah 2:116 and 16:101 of the Quran both apparently teach that Allah can cancel older sections of the Quran with newer ones. Traditionally, Muslims developed a field of Quranic exegesis called “the abrogator and the abrogated” in which they strove to determine the criteria and history of Quranic abrogation. Some Muslim scholars taught that up to five hundred verses of the Quran no longer apply because later verses abrogated them. Other Muslim scholars taught that as few as five verses were abrogated.

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.

But our Edenic tent–God doesn’t just want to save us. He actually wants to be with us. He doesn’t just love us. God actually likes us. So God removes His royal robes and steps down from His throne to experience—for the first time—what it is like to be human. God is omniscient, which means that He is all-knowing. There’s nothing in the universe, no piece of information, no fact, no statistic that He doesn’t know. The hairs on your head, the zits on your face—He knows about every one. But until the incarnation, God hadn’t experienced human nature. Since zits aren’t a sin, perhaps Jesus had them too. God knows every hair on your head, but through the incarnation, God knows what it feels like to have hair ripped out. God knows about tiredness, but through the incarnation, He experiences exhaustion. God knows how many molecules it takes to shoot a hunger pain from your stomach to your brain. But through the incarnation, God knows what it feels like to starve to the point of death. Through the incarnation, God has enjoyed the same warm wave of sunlight that splashes across your face on the first day of spring. When you bathe in it, God smiles because He’s bathed in it too. He’s been refreshed by a night’s sleep after a long day of work. Warmed by a toasty bed on a cold winter night. Enjoyed a rich glass of wine while celebrating among friends. God authored creation. But through the incarnation, God experienced creation. And He encountered joy under the bridge. He also experienced pain. Relational, psychological, emotional, and physical agony. God has suffered the misery and brokenness of the same sin-saturated world that oppresses us every day. The pain of being rejected, beaten, abused, unloved, uncared for, mocked, shamed, spat upon, and disrespected as an image bearer of the Creator. Jesus knows all of this. He’s experienced all of this. And He willingly endured it to bring you back to Eden.

One admires Christ according to aesthetic categories as an aesthetic genius, calls him the greatest ethicist; one admires his going to his death as a heroic sacrifice for his ideas. Only one thing one doesn’t do: one doesn’t take him seriously. That is, one doesn’t bring the center of his or her own life into contact with the claim of Christ to speak the revelation of God and to be that revelation. One maintains a distance between himself or herself and the word of Christ, and allows no serious encounter to take place. I can doubtless live with or without Jesus as a religious genius, as an ethicist, as a gentleman—just as, after all, I can also live without Plato and Kant. . . . Should, however, there be something in Christ that claims my life entirely with the full seriousness that here God himself speaks and if the word of God once became present only in Christ, then Christ has not only relative but absolute, urgent significance for me. . . . Understanding Christ means taking Christ seriously. Understanding this claim means taking seriously his absolute claim on our commitment. And it is now of importance for us to clarify the seriousness of this matter and to extricate Christ from the secularization process in which he has been incorporated since the Enlightenment.

The places of pilgrimage have marked a kind of geography of faith in our country, that is, they make visible, almost tangible, how our forefathers encountered the living God, how HE did not withdraw after creation or after the time of Jesus Christ, but is always present and works in them so that they were able to experience HIM, follow in his footsteps, and see him in the works HE performed. Yes, HE is there, and HE is still there today. It is from this inner encounter with the Lord that there originated the places and images of pilgrimage in which we, so to speak, can participate in what they saw, in what their faith provided for them.

Jesus, Confucius, Mohammed, Buddha, Mahavira, Guru Nanak, Plato, Socrates, Marx, and many others, have conveyed approaches to life that were captured in books such as the Hebrew Bible and the New Testament, the Talmud, the Quran, the I Ching, the Five Books and Four Classics, the Analects, the Upanishads, the Bhagavad Gita, the Brama Sutras, Meditations, Republic, Metaphysics, The Wealth of Nations, and Das Kapital. These, together with the discoveries of scientists, artists, politicians, diplomats, investors, psychologists, etc., all encountering their realities and adapting to them in their own ways, are what determines a people’s culture.

The prophet Ezekiel said, “I will take out of your flesh the heart of stone and give you a heart of flesh.” This is the experience the apostle Paul had after his encounter with Jesus on the road to Damascus. It radically changed his outlook on life, and he received baptism. God transformed his heart! However, only think: a persecutor, a man who hounded out the Church and Christians, a man who became a saint, a Christian to the marrow, a genuine Christian! First he was a violent persecutor, then he became an apostle, a witness of Jesus Christ so brave that he was not afraid of suffering martyrdom. In the end, the Saul who wanted to kill those who proclaimed the Gospel gave his own life to proclaim it.

LET ME HELP YOU get through this day. There are many possible paths to travel between your getting up in the morning and your lying down at night. Stay alert to the many choice-points along the way, being continually aware of My Presence. You will get through this day one way or the other. One way is to moan and groan, stumbling along with shuffling feet. This will get you to the end of the day eventually, but there is a better way. You can choose to walk with Me along the path of Peace, leaning on Me as much as you need. There will still be difficulties along the way, but you can face them confidently in My strength. Thank Me for each problem you encounter, and watch to see how I transform trials into blessings.

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.

Dr. J. P. Moreland pointed out that the disciples were in a unique position to know whether the resurrection actually happened, and they were willing to go to their deaths proclaiming it was true. Moreland’s logic was persuasive. “Obviously,” he said, “people will die for their religious convictions if they sincerely believe they are true.” Religious fanatics have done that throughout history. While they may strongly believe in the tenets of their religion, however, they don’t know for a fact whether their faith is based on the truth. They’re simply not in a position where they can know for sure. They can only believe. In stark contrast, the disciples were in the unique position to know for a fact whether Jesus had returned from the dead. They said they saw him, touched him, and ate with him. And knowing the truth of what they actually experienced, they were willing to die for him. Had they known this was a lie, they would never have been willing to sacrifice their lives. Nobody willingly dies for something that they know is false. They proclaimed the resurrection to their deaths for one reason alone: they knew it was true, because they had personally encountered and experienced the risen Jesus.33 So, ironically, it’s the evidence for Easter that provided the decisive confirmation for me that the Christmas story is true: that the freshly born baby in the manger was the unique Son of God, sent on a mission to be the savior of the world. GOD’S GREATEST GIFT After spending nearly two years investigating the identity

Sometimes plausibility is pegged to a person. The turning point for Augustine was not an argument; it was Ambrose. What Ambrose said, what he taught and preached, was not insignificant. But what made a dent on Augustine's imagination was Ambrose's very being--what he represented in his way of life. Ambrose was a living icon of someone who integrated assiduous learning with ardent Christian faith. If to that point, based on his childhood experience, Augustine had concluded that Christians were simple, backward, and naive, the encounter with Ambrose was the destabilising experience of meeting someone with intellectual firepower who was also following Jesus. Even more than that, it was Ambrose's hospitality that prompted Augustine to reconsider the faith he'd rejected as unenlightened. What ultimately shifted Augustine's plausibility structures? Love.

Like many others who have gone into prisons and jails with us, Chuck and Carol Middlekauff demonstrate what our ministry is all about. We train Christian ‘teammates’ to share the good news and love of Christ with ‘the least of these’ so they can continue to do it with others they encounter as they go along. In this book, Carol has written the stories of some of those encounters so you can appreciate how easy it is to tell people about Jesus. It happens when you realize God does all the work, and all you have to do is show up. I hope you will be encouraged by reading the book and then join us soon for a Weekend of Champions to find out for yourself.” Bill Glass, retired NFL all-pro defensive end, evangelist, founder of Bill Glass Champions for Life prison ministries, and author of numerous books, including The Healing Power of a Father’s Blessing and Blitzed by Blessings

At the beginning of history there was also a garden and a command. God put Adam and Eve in that garden, and they were told not to eat of the Tree. The direction was: “Obey me about the Tree, and you will live”—obey me and I’ll bless you. But they disobeyed. Now there is another garden, and a Second Adam, and another command. Jesus Christ has been sent by the Father to go to the cross, which is also a tree. To the first Adam he said, “Obey me about the Tree and I will bless you”—and Adam didn’t do it. But to the second Adam he says, “Obey me about the Tree and I will crush you”—and Jesus does. Jesus is the first and last person in history to be told that obedience would bring a curse. The Father is saying, essentially, “If you obey me, if you are faithful to me, I will forsake you, cast you off and send your soul into hell.” And yet Jesus obeyed. Even as he was dying, abandoned by his Father, he called him “My God”—words that in the Bible were covenant language, conveying intimacy. Even though he was being forsaken, Jesus was still obeying.

Orthodoxy is the wide open field within which successful breeding can take place. If one maintains that Jesus was an eater of magic mushrooms or a Martian, then this will not make for fertility. There is not enough in common for there to be intercourse in any sense. How different can two believers be for the encounter to be fertile? This is a complex question which we do not need to explore here. Of course ultimately we must share orthodoxy, but this is not to narrow the scope of the conversation; it is to enter the broad terrain of the mystery, in which we are liberated from the tightness of ideology. It is a serious misuse of language to use the word 'orthodox' to mean conservative or, even worse, rigid. Orthodoxy does not lie in the unvarying and thoughtless repetition of received formulas. As Karl Rahner pointed out, that can be a form of heresy. Orthodoxy is speaking about our faith in ways that keep open the pilgrimage towards the mystery. Often it is hard to know immediately whether a new statement of belief is a new way of stating our faith or its betrayal. It takes time for us to tell.

It seems that in the kingdom of Heaven, the cosmic lottery works in reverse; in the kingdom of Heaven, all of our notions of the lucky and the unlucky, the blessed and the cursed, the haves and the have-nots, are turned upside down. In the kingdom of Heaven, the last will be first and the first will be last. In India, I realised that while the poor and oppressed certainly deserve my compassion and help, they do not need my pity. Widows and orphans and lepers and untouchables enjoy special access to the Gospel that I do not have. They benefit immediately from the Good News that freedom is found not in retribution but in forgiveness, that real power belongs not to the strong but to the merciful, that joy comes not from wealth but from generosity. The rest of us have to get used to the idea that we cannot purchase love or fight for peace or find happiness in high positions. Those of us who have never suffered are at a disadvantage because Jesus invites His followers to fellowship in His suffering. In fact, the first thing Jesus did in His sermon on the mount was to mess with our assumptions about the cosmic lottery. In Luke’s account, Jesus says, "Blessed are you who are poor for yours is the Kingdom of God. Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh. But woe to you who are rich, for you have already received your comfort. Woe to you who are well-fed now, for you will go hungry. Woe to you who laugh now, for you will mourn and weep.” (Luke 6:20-21; 24-25) It seems that the kingdom of God is made up of the least of these. To be present among them is to encounter what the Celtic saints called “thin spaces”, places or moments in time in which the veil separating heaven and earth, the spiritual and the material, becomes almost transparent. I’d like to think that I’m a part of this kingdom, even though my stuff and my comforts sometimes thicken the veil. Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control – these are God things, and they are available to all, regardless of status or standing. Everything else is just extra, and extra can be a distraction. Extra lulls us into the complacency and tricks us into believing that we need more than we need. Extra makes it harder to distinguish between God things and just things.

The undiscerning observer may think that this mixture of ideal and reality, of the human and spiritual, is most likely to be present where there are a number of levels in the structure of a community, as in marriage, the family, friendship, where the human element as such already assumes a central importance in the community’s coming into being at all, and where the spiritual is only something added to the physical and intellectual. According to this view, it is only in these relationships that there is a danger of confusing and mixing the two spheres, whereas there can be no such danger in a purely spiritual fellowship. This idea, however, is a great delusion. According to all experience the truth is just the opposite. A marriage, a family, a friendship is quite conscious of the limitations of its community-building power; such relationships know very well, if they are sound, where the human element stops and the spiritual begins. They know the difference between physical-intellectual and spiritual community. On the contrary, when a community of a purely spiritual kind is established, it always encounters the danger that everything human will be carried into and intermixed with this fellowship. A purely spiritual relationship is not only dangerous but also an altogether abnormal thing. When physical and family relationships or ordinary associations, that is, those arising from everyday life with all its claims upon people who are working together, are not projected into the spiritual community, then we must be especially careful. That is why, as experience has shown, it is precisely in retreats of short duration that the human element develops most easily. Nothing is easier than to stimulate the glow of fellowship in a few days of life together, but nothing is more fatal to the sound, sober, brotherly fellowship of everyday life. There is probably no Christian to whom God has not given the uplifting experience of genuine Christian community at least once in his life. But in this world such experiences can be no more than a gracious extra beyond the daily bread of Christian community life. We have no claim upon such experiences, and we do not live with other Christians for the sake of acquiring them. It is not the experience of Christian brotherhood, but solid and certain faith in brotherhood that holds us together. That God has acted and wants to act upon us all, this we see in faith as God’s greatest gift, this makes us glad and happy, but it also makes us ready to forego all such experiences when God at times does not grant them. We are bound together by faith, not by experience. ‘Behold, how good and how pleasant it is for brethren to dwell together in unity’—this is the Scripture’s praise of life together under the Word. But now we can rightly interpret the words ‘in unity’ and say, ‘for brethren to dwell together through Christ’. For Jesus Christ alone is our unity. ‘He is our peace’. Through him alone do we have access to one another, joy in one another, and fellowship with one another.

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

He that is good for making excuses is seldom good for anything else. The person who really wants to do something finds a way; the other person finds an excuse. If you strip away all the excuses we dish up to God day after day, you’ll find they all come down to this: laziness. If you’re serious about making your one-on-one time with God a priority, you’ve got to be willing to tackle that ugly D word: discipline. Discipline is an integral part of being committed to some form of daily, routine encounter with God. Will you willingly ignore His invitation, throwing your alarm clock across the room, opting for more sleep? Will your good intentions get lost in a flurry of other important tasks? Or will you plan ahead, making sure you don’t miss the opportunity of a lifetime — make that eternity — and give your appointed time with your Heavenly Father the priority it deserves? Do you sincerely desire a personal, intimate relationship with your Lord?When we say we love God, yet make no time for Him in our lives, well—what kind of love is that? I ask myself if there’s anything more important than spending a few moments with my Jesus. The answer is always the same: nothing. Nothing is more important. I’m responsible for my own spiritual growth. Tragedy will always be a part of life on earth. We may not understand why God allows such things to happen. But we have a choice. Either we can turn our backs on God, even blame Him for these unspeakable heartaches, or we can hold on. We can refuse to let go, even against all odds. Even when our faith is tested beyond our human abilities. Even when nothing makes sense any more. We can hold on because God is our only hope. To say that “prayer changes things” is not as close to the truth as saying, “Prayer changes me and then I change things.” What will it take for you to go deep with God? All those silly excuses aside, what’s stopping you?

NOT EVERYTHING JESUS TAUGHT must be regarded as a commandment. Take, for example, his encounter with a wealthy young man who wanted to know what he needed to do in order to obtain eternal life. Referring to the ten basic laws given to Moses, Jesus told him not to murder, not to commit adultery, not to steal, not to give false testimony, to honor his father and mother, and to love his neighbor as himself. The young man replied that he had been following those rules throughout his life, but then asked a second question, “What do I still lack?” Jesus responded, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me” (Matthew 19:16-20). This was more than his questioner could bear. He went away sad, unable to embrace so radical an invitation. It would be interesting to know what choices the young man made later in life. Perhaps he eventually became as poor as Saint Francis of Assisi. What is clear, however, is that the invitation Jesus gave him that day was not a commandment. It was what theologians sometimes have called a “counsel of perfection”—a teaching one may embrace but which is not a precondition for salvation for every Christian. In fact there are many saints included in the calendar of the church who had possessions and at least a few who were wealthy. Similarly, celibacy has always been a respected option for Christians—Jesus was unmarried—but it has always been seen as an option suitable only for a small minority of Christ’s followers. One cannot say that about love of enemies. It’s not in the “if you would be perfect” category. It’s basic Christianity. Jesus teaches it through direct instruction, through parables, and by the example given with his own life. Love of enemies is not our default setting. It’s a hard teaching, as hard for me as it is for anyone. Our natural inclination is to hate those who have done us harm or seem prepared to do so.

At the end of this Sabbath encounter with the religious leaders Mark records a remarkable sentence that sums up one of the main themes of the New Testament, “Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus.” The Herodians were the supporters of Herod, the nastiest of the corrupt kings who ruled Israel, representing the Roman occupying power and its political system. In any country that the Romans conquered, they set up rulers. And wherever the Romans went, they brought along the culture of Greece—Greek philosophy, the Greek approach to sex and the body, the Greek approach to truth. Conquered societies like Israel felt assaulted by these immoral, cosmopolitan, pagan values. In these countries there were cultural resistance movements; and in Israel that was the Pharisees. They put all their emphasis on living by the teachings of the Hebrew Scriptures and putting up big hedges around themselves to prevent contamination by the pagans. See what was going on? The Herodians were moving with the times, while the Pharisees upheld traditional virtues. The Pharisees believed their society was being overwhelmed with pluralism and paganism, and they were calling for a return to traditional moral values. These two groups had been longtime enemies of each other—but now they agree: They have to get rid of Jesus. These two groups were not used to cooperating, but now they do. In fact, the Pharisees, the religious people, take the lead in doing so. That’s why I say this sentence hints at one of the main themes of the New Testament. The gospel of Jesus Christ is an offense to both religion and irreligion. It can’t be co-opted by either moralism or relativism. The “traditional values” approach to life is moral conformity—the approach taken by the Pharisees. It is that you must lead a very, very good life. The progressive approach, embodied in the Herodians, is self-discovery—you have to decide what is right or wrong for you. And according to the Bible, both of these are ways of being your own savior and lord. Both are hostile to the message of Jesus. And not only that, both lead to self-righteousness. The moralist says, “The good people are in and the bad people are out—and of course we’re the good ones.” The self-discovery person says, “Oh, no, the progressive, open-minded people are in and the judgmental bigots are out—and of course we’re the open-minded ones.” In Western cosmopolitan culture there’s an enormous amount of self-righteousness about self-righteousness. We progressive urbanites are so much better than people who think they’re better than other people. We disdain those religious, moralistic types who look down on others. Do you see the irony, how the way of self-discovery leads to as much superiority and self-righteousness as religion does? The gospel does not say, “the good are in and the bad are out,” nor “the open-minded are in and the judgmental are out.” The gospel says the humble are in and the proud are out. The gospel says the people who know they’re not better, not more open-minded, not more moral than anyone else, are in, and the people who think they’re on the right side of the divide are most in danger.