Equality Bible Quotes

Don’t try to make life a mathematics problem with yourself in the center and everything coming out equal. When you’re good, bad things can still happen. And if you’re bad, you can still be lucky.

The woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.

When I think of all the harm [the Bible] has done, I despair of ever writing anything to equal it.

Why should we place Christ at the top and summit of the human race? Was he kinder, more forgiving, more self-sacrificing than Buddha? Was he wiser, did he meet death with more perfect calmness, than Socrates? Was he more patient, more charitable, than Epictetus? Was he a greater philosopher, a deeper thinker, than Epicurus? In what respect was he the superior of Zoroaster? Was he gentler than Lao-tsze, more universal than Confucius? Were his ideas of human rights and duties superior to those of Zeno? Did he express grander truths than Cicero? Was his mind subtler than Spinoza’s? Was his brain equal to Kepler’s or Newton’s? Was he grander in death – a sublimer martyr than Bruno? Was he in intelligence, in the force and beauty of expression, in breadth and scope of thought, in wealth of illustration, in aptness of comparison, in knowledge of the human brain and heart, of all passions, hopes and fears, the equal of Shakespeare, the greatest of the human race?

Nowhere in the Bible, however, do we find God distinguishing between levels of sin. God doesn't share our rating system. To him, all sin is equally evil, and all sinners are equally lovable.

It's fair to say that the Bible contains equal amounts of fact, history, and pizza.

But Anatole said suddenly, 'Don't expect God's protection in places beyond God's dominion. It will only make you feel punished. I'm warning you. When things go bad, you will blame yourself.' 'What are you telling me?' 'I am telling you what I'm telling you. Don't try to make life a mathematics problem with yourself in the center and everything coming out equal. When you are good, bad things can still happen. And if you are bad, you can still be lucky.

The woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.

The only foundation for a useful education in a republic is to be laid in religion. Without this there can be no virtue, and without virtue there can be no liberty; and liberty is the object and life of all republican governments....We waste so much time and money in punishing crimes, and take so little pains to prevent them. We profess to be republicans, and yet we neglect the only means of establishing and perpetuating our republican forms of government, that is, the universal education of our youth in the principles of Christianity, by means of the Bible; for this divine book, above all others favors that equality among mankind, that respect for just laws.

To say that everything in the bible is to be believed , simply because it is found in that volume, is equally absurd and pernicious... To discard a portion of scripture is not necessarily to reject the truth, but may be the highest evidence that one can give of his love of truth.

At this crucial point, for the Roman Church to reach a compromise between this myth of Mithra and the Hellenistic Christianity of St. Paul, it was necessary to have a sudden change of events or an altered version of Jesus's life, and it was here that the Roman Church began to implement a psychological process known today as Cognitive Dissonance. In a few words, this happens when a group of people produce a false reconstruction of an event they want to continue to believe in, a literary strategy also known as the Reconstructive Hypothesis. This theological notion is equally known as Apotheosis or the glorification of a subject to divine level such as a human becoming a god. In the case of Jesus, this process was copied in its entirety from the religion of Mithra where their 'divinisations' were practically the same.

How a member of the church—one who had read the Good Lord’s bible—could sit so calmly and watch a man be led to his destruction frightened me.

in Christ, and because of Christ, we are invited to participate in the Kingdom of God through redemptive movement—for both men and women—toward equality and freedom.

It is impossible to think of an ideal human life except as an alternation of individual and social life, as equally a belonging and an escape.

I am telling you what I’m telling you. Don’t try to make life a mathematics problem with yourself in the center and everything coming out equal. When you are good, bad things can still happen. And if you are bad, you can still be lucky.

True spirituality covers all of reality. There are things the Bible tells us to do as absolutes which are sinful- which do not conform to the character of God. But aside from these things the Lordship of Christ covers all of life and all of life equally. It is not only that true spirituality covers all of life, but it covers all parts of the spectrum of life equally. In this sense there is nothing concerning reality that is not spiritual.

I think of Krishna and his deep blue eyes. It is said, in the hidden scriptures in India, that to focus on the eyes of the Lord is the highest spiritual practice a human being can proform. It's suppose to be equal to the greatest act of charity, which Jesus describes in the Bible as sacrificing one's life to save the life of another. The Vedas, the Bible, it's true, they overlap a lot. Maybe gazing into Krishna's eyes... Pain...Pain...Pain... Is equal to Christ's sacrifice. I'm only suffering this pain to protect John. It doesn't matter that he won't see me. I still love him, I will always love him. And in this exquisitely agonizing moment, I realize he refused to see me because he wanted to force me to see him inside. Ah, that's the key! This practice of visualizing that I'm staring into Krishna's blue eyes, I've done it before. But this is the first time I see him staring back at me! The Agony comes, and it does not get transformed into bliss. If anything it is worse than before. Except for one thing. The pain does not obliterate my sense of "I." I'm still Sita, the last vampire.

Alaska was full of fringe-ists. People who believed in weirdo things and prayed to exclusionary Gods and filled their basements with equal measures of guns and Bibles. If you wanted to live in a place where no one told you what to do and didn’t care if you parked a trailer in your yard or had a fridge on your porch, Alaska was the state for you.

The book to read is not the one which thinks for you, but the one which makes you think. No book in the world equals the Bible for that.

We should linger here for a moment, for it summarizes a main theme of Paul’s letters: God’s unexpected move—Jesus’s death and resurrection—places Jews and Gentiles on equal footing with God.

Barth was the first theologian to begin the criticism of religion...but he set in its place the positivist doctrine of revelation which says in effect, 'Take it or leave it': Virgin Birth, Trinity or anything else, everything which is an equally significant and necessary part of the whole, which latter has to be swallowed as a whole or not at all. That is not in accordance with the Bible. There are degrees of perception and degrees of significance, i.e. a secret discipline must be re-established whereby the mysteries of the Christian faith are preserved from profanation.

Feminism only means we champion the dignity, rights, responsibilities, and glories of women as equal in importance—not greater than, but certainly not less than—to those of men, and we refuse discrimination against women.

Men and women, though equal in essence, were designed for different roles. Women are in no sense intellectually or spiritually inferior to men, but they were quite clearly created for a distinctive purpose. In the economy of church and family, the Bible says women should be subordinate to the authority of men. Yet scripture also recognizes that in a completely different sense, women are exalted above men--because they are the living and breathing manifestation of the glory of a race made in God's image.

You use your Bible like you were ordering from a restaurant menu. I call that Bible a la carte. You choose what parts of the Bible you wish to obey and what others to ignore.

The Bible stands as the supreme Constitution for all mankind, its laws applying equally to all who live under its domain, without exception or special interpretation.

Killing, raping and looting have been common practices in religious societies, and often carried out with clerical sanction. The catalogue of notorious barbarities – wars and massacres, acts of terrorism, the Inquisition, the Crusades, the chopping off of thieves’ hands, the slicing off of clitorises and labia majora, the use of gang rape as punishment, and manifold other savageries committed in the name of one faith or another — attests to religion’s longstanding propensity to induce barbarity, or at the very least to give it free rein. The Bible and the Quran have served to justify these atrocities and more, with women and gay people suffering disproportionately. There is a reason the Middle Ages in Europe were long referred to as the Dark Ages; the millennium of theocratic rule that ended only with the Renaissance (that is, with Europe’s turn away from God toward humankind) was a violent time. Morality arises out of our innate desire for safety, stability and order, without which no society can function; basic moral precepts (that murder and theft are wrong, for example) antedated religion. Those who abstain from crime solely because they fear divine wrath, and not because they recognize the difference between right and wrong, are not to be lauded, much less trusted. Just which practices are moral at a given time must be a matter of rational debate. The 'master-slave' ethos – obligatory obeisance to a deity — pervading the revealed religions is inimical to such debate. We need to chart our moral course as equals, or there can be no justice.

When we turn the Bible into an adjective and stick it in front of another loaded work (like manhood, womanhood, politics, economics, marriage, and even equality), we tend to ignore or downplay the parts of the Bible that don't fit our tastes. In an attempt to simplify, we try to force the Bible's cacophony of voices into a single tone, to turn a complicated and at times troubling holy text into a list of bullet points we can put in a manifesto or creed. More often than not, we end up more committed to what we want the Bible to say than what it actually says.

12:13  Purpose with resolve to treat strangers as saints; pursue and embrace them with fondness as friends on equal terms of fellowship. Make yourself useful in the most practical way possible. (Eph 3:18)

Paul suggests that gentiles can practice a law written in their hearts, which will be seen as not only equal to but also above the written Torah…It should be remembered that in Paul’s day the only religious law for Paul was that of the Jewish Bible, in Hebrew… Though Torah and the New Testament, including Paul’s letters, will eventually shape church law, the New Testament’s books are not in themselves composed as law. They are not a self-consciously composed constitution. They contain no Ten Commandments in form or statement.

White ain't nothing.' Mama's grip did not lessen. 'It is something, Cassie. White is something just like black is something. Everybody born on this Earth is something, and nobody, no matter what color is better than anybody else.' 'Then how come Mr. Simms don't know that.' 'Because he's one of those people who has to believe that white people are better than black people to make himself feel big.' I stared questionably at Mama, not really understanding. Mama squeezed my hadn't and explained further, 'You see, Cassie, many years ago, when our people were fist brought from Africa in chains to work as slaves in this country--' 'Like Big Ma's Papa and Mama?' Mama nodded. "Yes, baby. Like Papa Luke and Mama Rachael. Except they were born right here is Mississippi, but their grandparents were born in Africa. And when they came, there was some white people who thought that is was wrong for any people to be slaves. So the people who needed slaves to work in their fields and the people who were making money bringing slaves from Africa preached that black people weren't really people like white people were, so slavery was all right. They also said that slavery was good for us because it thought us to be good Christians, like the white people.' She sighed deeply, her voice fading into a distant whisper, 'But they didn't teach us Christianity to save our souls, but to teach us obedience. They were afraid of slave revolts and they wanted us to learn the Bible's teachings about slaves being loyal to their masters. But even teaching Christianity didn't make us stop wanting to be free and many slaves ran away.

When reading the history of the Jewish people, of their flight from slavery to death, of their exchange of tyrants, I must confess that my sympathies are all aroused in their behalf. They were cheated, deceived and abused. Their god was quick-tempered unreasonable, cruel, revengeful and dishonest. He was always promising but never performed. He wasted time in ceremony and childish detail, and in the exaggeration of what he had done. It is impossible for me to conceive of a character more utterly detestable than that of the Hebrew god. He had solemnly promised the Jews that he would take them from Egypt to a land flowing with milk and honey. He had led them to believe that in a little while their troubles would be over, and that they would soon in the land of Canaan, surrounded by their wives and little ones, forget the stripes and tears of Egypt. After promising the poor wanderers again and again that he would lead them in safety to the promised land of joy and plenty, this God, forgetting every promise, said to the wretches in his power:—'Your carcasses shall fall in this wilderness and your children shall wander until your carcasses be wasted.' This curse was the conclusion of the whole matter. Into this dust of death and night faded all the promises of God. Into this rottenness of wandering despair fell all the dreams of liberty and home. Millions of corpses were left to rot in the desert, and each one certified to the dishonesty of Jehovah. I cannot believe these things. They are so cruel and heartless, that my blood is chilled and my sense of justice shocked. A book that is equally abhorrent to my head and heart, cannot be accepted as a revelation from God. When we think of the poor Jews, destroyed, murdered, bitten by serpents, visited by plagues, decimated by famine, butchered by each, other, swallowed by the earth, frightened, cursed, starved, deceived, robbed and outraged, how thankful we should be that we are not the chosen people of God. No wonder that they longed for the slavery of Egypt, and remembered with sorrow the unhappy day when they exchanged masters. Compared with Jehovah, Pharaoh was a benefactor, and the tyranny of Egypt was freedom to those who suffered the liberty of God. While reading the Pentateuch, I am filled with indignation, pity and horror. Nothing can be sadder than the history of the starved and frightened wretches who wandered over the desolate crags and sands of wilderness and desert, the prey of famine, sword, and plague. Ignorant and superstitious to the last degree, governed by falsehood, plundered by hypocrisy, they were the sport of priests, and the food of fear. God was their greatest enemy, and death their only friend. It is impossible to conceive of a more thoroughly despicable, hateful, and arrogant being, than the Jewish god. He is without a redeeming feature. In the mythology of the world he has no parallel. He, only, is never touched by agony and tears. He delights only in blood and pain. Human affections are naught to him. He cares neither for love nor music, beauty nor joy. A false friend, an unjust judge, a braggart, hypocrite, and tyrant, sincere in hatred, jealous, vain, and revengeful, false in promise, honest in curse, suspicious, ignorant, and changeable, infamous and hideous:—such is the God of the Pentateuch.

The Bible, Shakespeare, Milton, Melville—the masters of the King’s English all promoted the easy imagery of black as vile and white as purity and thereby fed a deep and potent racism that well served all who would enslave the black men of Africa.

Even if we change practices or behaviors, we are seeking transformed hearts. We must know in our bones God's heart for equality and wholeness in the Body of Christ then live our lives out of that truth, with invitation and joy, as living prophets of God's way of life.

He loves us. On our own terms. He treats us as equals to the men around him; he listens; he does not belittle; he honors us; he challenges us; he teaches us; he includes us—calls us all beloved. Gloriously, this flies in the face of the cultural expectations of his time—and even our own time.

He had already authenticated his experience by telling me things he could not otherwise have known. But now I had to square his answer, “three minutes,” with all the rest. I stared down at my Bible, lying open on the kitchen table, and turned over the possibilities in my mind. Three minutes. It wasn’t possible that Colton could have seen and done everything he’d described so far in just three minutes. Of course, he wasn’t old enough to tell time yet, so maybe his sense of three actual minutes wasn’t the same as an adult’s. Like most parents, I was pretty sure Sonja and I weren’t helping that issue, promising to be off the phone, for example, or finished talking in the yard with a neighbor, or done in the garage in “five more minutes,” then wrapping it up twenty minutes later. It was also possible that time in heaven doesn’t track with time on earth. The Bible says that with the Lord, “a day is like a thousand years, and a thousand years are like a day.”1 Some interpret that as a literal exchange, as in, two days equals two thousand years. I’ve always taken it to mean that God operates outside of our understanding of time. Time on earth is keyed to a celestial clock, governed by the solar system. But the Bible says there is no sun in heaven because God is the light there. Maybe there is no time in heaven. At least not as we understand it.

I remember preaching on Jesus’s call to the practice of radical forgiveness and being challenged by a church member who said, “Yeah, but the Bible says, ‘An eye for an eye, a tooth for a tooth.’ ” I had to explain to him that a Christian can’t cite Moses to silence Jesus. When we try to embrace Biblicism by placing all authority in a flat reading of Scripture and giving the Old Testament equal authority with Christ, God thunders from heaven, “No! This is my beloved Son! Listen to him!

White ain't nothing.' Mama's grip did not lessen. 'It is something, Cassie. White is something just like black is something. Everybody born on this Earth is something, and nobody, no matter what color is better than anybody else.' 'Then how come Mr. Simms don't know that.' 'Because he's one of those people who has to believe that white people are better than black people to make himself feel big.' I stared questionably at Mama, not really understanding. Mama squeezed my hadn't and explained further, 'You see, Cassie, many years ago, when our people were fist brought from Africa in chains to work as slaves in this country--' 'Like Big Ma's Papa and Mama?' Mama nodded. "Yes, baby. Like Papa Luke and Mama Rachel. Except they were born right here is Mississippi, but their grandparents were born in Africa. And when they came, there was some white people who thought that is was wrong for any people to be slaves. So the people who needed slaves to work in their fields and the people who were making money bringing slaves from Africa preached that black people weren't really people like white people were, so slavery was all right. They also said that slavery was good for us because it thought us to be good Christians, like the white people.' She sighed deeply, her voice fading into a distant whisper, 'But they didn't teach us Christianity to save our souls, but to teach us obedience. They were afraid of slave revolts and they wanted us to learn the Bible's teachings about slaves being loyal to their masters. But even teaching Christianity didn't make us stop wanting to be free, and many slaves ran away.” ... She was silent for a moment, then went on. 'Well, after a while, slavery became so profitable to people who had slaves and even to those who didn't that most people started to believe that black people weren't really people like everybody else. And when the Civil War was fought, and Mama Rachel and Papa Luke and all the other slaves were freed, people continued to think that way. Even the Northeners who fought the war didn't really see us equal to white people. 'So, now, even though seventy years have passed since slavery, most white people still think of us as they did then, that we're not as good as they are. And people like Mr. Simms hold onto that belief harder than some other folks because they have little else to hold onto. For him to believe that he is better than we are makes him think that he's important, simply because he's white.

Nowhere in the Bible does it say that marriage is a sacrament,” Anne replies. “It was not God who joined us together. The priest says it was; but this is not true. This is the word of the church, not the Bible. Our wedding, like every wedding, was an act of man, not of God. It was not a holy sacrament. My father forced me into an agreement with Thomas, and when I was old enough and had understanding enough I revoked that agreement. I claim the right to be a free woman, with a soul equal to any man under God.

When we place the Bible on equal footing with God, we become paralyzed by how to deal with it--because any criticism of the Bible becomes criticism of God himself. The cure for the religion of Biblicism is the realization that Jesus is the inerrant Word of God, and the Bible is just a collection of inspired and useful writings that introduce us to him. Let me be clear: whenever we find tension between something Jesus taught and something taught elsewhere in the Bible, the tiebreaker always goes to Jesus. Always.

It's a shameful, wicked, abominable law, and I'll break it, for one, the first time I get a chance; and I hope I shall have a chance, I do! Things have got to a pretty pass, if a woman can't give a warm supper and a bed to poor, starving creatures, just because they are slaves, and have been abused and oppressed all their lives, poor things!" ... "Now, John, I don't know anything about politics, but I can read my Bible; and there I see that I must feed the hungry, clothe the naked, and comfort the desolate; and that Bible I mean to follow.

People have gotten into the practice of following private religious hunches rather than learning of God from His Word; we have to try to help them unlearn the pride and, in some cases, the misconceptions about Scripture which gave rise to this attitude and to base there convictions henceforth not on what they feel but on what the Bible says…modern people think of all religions as equal and equivalent – they draw their ideas about God from pagan as well as Christian sources; we have to try to show people the uniqueness and finality of the Lord Jesus Christ, God’s last word to man…people have ceased to recognize the reality of their own sinfulness, which imparts a degree of perversity and enmity against God to all that they think and do; it is our task to try to introduce people to this fact about themselves and so make them self-distrustful and open to correction by the Word of Christ…people today are in the habit of disassociating the thought of God’s goodness from that of His severity; we must seek to wean them from this habit, since nothing but misbelief is possible as long as that persists.

According to our best understanding of the universe and equally according to the most ancient commentaries on the book of Genesis, there was only one physical creation. Science refers to it as the big bang. The Bible calls it the creation of the heavens and the earth. Every physical object in this vast universe, including our human bodies, is built of the light of creation.

Jesus is building his Church, not only by constitutions and codes, but by shaping hearts and minds to his way of life. We are a family, not a firm, scattered and yet gathered. Biblical equality is not the endgame; it is one of the means to God’s big ending: all things redeemed, all things restored. Jesus feminism is only one thread in God’s beautiful woven story of redemption. Begin here: right at the feet of Jesus. Look to Love, and yes, our Jesus—he will guide you in your steps, one after another, in these small ways until you come at last to love the whole world.

The Church’s war against women occurred not under Christ—who by all accounts held women as equals to men—but through the writings of St Irenaeus and Tertullian, and that most cruel woman-hater of them all, St Paul, whose hostile views on women were unfortunately included in the Bible. But let me be clear, it is not only a Catholic problem; it is a Christian one: Martin Luther, the scourge of the old Church, shares its views on women. He once wrote: “Girls begin to talk and to stand on their feet sooner than boys because weeds always grow up more quickly than good crops.” Weeds! Weeds!

The noted Bible commentator Matthew Henry wrote: “She was not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.” Paul wrote that “the woman is the glory of man” (1 Cor. 11:7 NIV), for if man is the head (1 Cor. 11:1–16; Eph. 5:22–33), then woman is the crown that honors the head.

Paul, in speaking of equality as the very soul and essence of Christianity, said, "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.

Gender complementarity is the belief that the Bible’s teachings on gender and gender roles is to be understood in terms of the fact that men and women are equally made in God’s image (status) but different in terms of assignment (roles).

It may have been the 32nd century, but the ladies still get a raw deal in the galaxy. Too many macho planets with macho races that were afraid their little dingles would fall off if the females of their species were allowed some equality.

10:30 — “I and the Father are one.” In this verse, Jesus proclaimed His unity of nature and equality in the Godhead (Deut. 6:4). Based on His assertion, we must make a decision: either we believe He really is God, or we must reject everything He says—there is no middle ground. As believers, we know that there is only one God and that He is three Persons—Father, Son, and Holy Spirit. We also know that everything Jesus said is absolutely true because He is the truth (John 14:6).

The supernatural worldview is causing a great number of otherwise intelligent people to cling to a collection of atavistic concepts that have not, and never will serve humanity in any ultimately beneficial way. Any benefits that spirituality ostensibly provides to its adherents, can be found equally in the worldview of philosophy and ethics, communities of other kinds, and so on. It's a myth that the only morality, hope, purpose and comfort to be found, resides only in the supernatural.

The Nephilim (Aldebaran’s extraterrestrials in Maria’s messages) who survived the great deluge returned to Phoenicia; the Bible made reference to their return. They lived with the Phoenicians for 33 years and 33 days in Tyre, Sidon, Byblos, and Baalbeck. The number 33.33 represents the period of the Tana-wir or Tanwir, which means enlightenment. The number 33.33 became the most important and the most secret number in Phoenician occultism, architecture, and numerology, because it refers to their place of origin, Jabal Haramoun (Mt. Hermon in Lebanon) which is located exactly at 33.33° East and 33.33° North.)   The number 33 is equally important in the Masonic rite King Hiram created with the assistance of King Solomon. This number is closely related to the compass and square, which were given to the Phoenicians as a gift from the Anunnaki lords. This explains how and why the early Phoenicians excelled in building ships, navigation and land-seas maps making, and surpassed their neighbors in these fields, beyond belief! Worth mentioning here, that the Egyptian Sphinx was built some 11,000 years ago, before the Biblical Great Flood by the early Phoenicians, the Nephilim and an army of Djinns created by the Anunnaki.

...here is, very simply, what I learned about Jesus and the ladies: he loves us. He loves us. On our own terms. He treats us as equals to the men around him; he listens; he does not belittle; he honors us; he challenges us; he teaches us; he includes us..

Our hostility and indifference towards God did not reduce his love for us; he saw equal value in us when he exchanged the life of his son for ours. Now that the act of 1reconciliation is complete, his life in us saves us from the gutter-most to the uttermost.

They teach children that all opinions are equally valid. But this is simply not true. When you work for someone, be they an employer or customer, your view is not as valid or important as theirs. Period. If your view is as valid as your bosses, why should you listen to them?

This need not be the case. When Christians read the Bible through the lens of Jesus’ gracious life and ministry, they will be able to see lesbian, gay, bisexual, and transgender people as their sisters and brothers, faced with all the usual human problems, and loved equally by God.

Instead, the legislature passed new laws banning the teaching of slaves to read and write, and prohibiting, too, teaching slaves about the Bible.43 In a nation founded on a written Declaration, made sacred by evangelicals during a religious revival, reading about equality became a crime.

It is just as matter of fact as the “there was” and “it was so” of verses 3, 7, 9, 11, 15, 24, and 30. God speaks, and it exists. God speaks, and it is good. Both ontology (the existence of things) and axiology (the goodness of things) are equally and inseparably dependent on the divine word.41

Former Director of Kew Gardens, Sir Ghillean Prance FRS, gives equally clear expression to his faith: ‘For many years I have believed that God is the great designer behind all nature… All my studies in science since then have confirmed my faith. I regard the Bible as my principal source of authority.

Fifield’s connection to his congregation extended to their views on religion and politics too. In the apt words of one observer, Fifield was “one of the most theologically liberal and at the same time politically conservative ministers” of his era. He had no patience for fundamentalists who insisted upon a literal reading of Scripture. “The men who chronicled and canonized the Bible were subject to human error and limitation,” he believed, and therefore the text needed to be sifted and interpreted. Reading the holy book should be “like eating fish—we take the bones out to enjoy the meat. All parts are not of equal value.” Accordingly, Fifield dismissed the many passages in the New Testament about wealth and poverty and instead worked tirelessly to reconcile Christianity and capitalism. In his view, both systems rested on a basic belief that individuals would succeed or fail on their own merit.

15:58  For this reason you can afford to be absolutely settled and rock-solid in faith’s persuasion and always ready to go beyond where you would have gone before. Your doing now is inspired by your knowing that you are in him. If his resurrection is yours then his victory over sin and death is equally yours.

When we are too functional, we forget the point of hospitality in the home: fellowship, not entertainment. Don't let pride stop you from opening your home. Ignore the cat hair on the couch (or in the mac and cheese). It likely won't kill anyone as decisively as loneliness will. Add as much water to the pot to stretch the soup. If you run out of food, make pancakes, and put the kids in charge of making that meal. See how much fun that is. And know that someone is spared from another humiliating fall into internet pornography because he is instead walking with you and your kids and dogs, as you share the Lord's Day, one model of how the Lord gives you daily grace and a way of escape. Know that someone is spared the fear and darkness of depression because she is needed at your house, always on the Lord's Day, the day she is never alone, but instead safely in community, where her place at the table is needed and necessary and relied upon. Know that someone is drawn into Christ's love because the Bible reading and psalm singing that come at the close of the meal include everyone, and that it reminds us that no one is scapegoated in this Christ-bearing community. Know that host and guest are equally precious and fragile, and that you will play both roles throughout the course of this life. The doors here open wide. They must.

This stance makes no distinction between (1) the pluralistic standpoint of making sure people have equal rights and (2) the act of co-dependently making sure not to hurt anyone’s feelings, however irrational they may be. We need to stop that nonsense. Getting your feelings hurt, quite frankly, is the price of living a in a free society.

Look at a person's friends, and you can tell a lot about how secure a person is. Insecure people only get close to people to whom they feel superior in terms of looks, age, education, position, or financial status. Insecure people feel that they must have some kind of edge on others so that others will look up to them as a superior rather than looking at them as an equal eyeball to eyeball. Some people will not get close to you unless they can advise you, boss you, or run your business. Some people will dislike you and will feel threatened by you if in their shallow opinion you look as good as they do, know as much as they do, or speak, sing, cook, or dress as well as they can.

The number 6 was the first perfect number, and the number of creation. The adjective "perfect" was attached that are precisely equal to the sum of all the smaller numbers that divide into them, as 6=1+2+3. The next such number, incidentally, is 28=1+2+4+7+14, followed by 496=1+2+4+8+16+31+62+124+248; by the time we reach the ninth perfect number, it contains thirty-seven digits. Six is also the product of the first female number, 2, and the first masculine number, 3. The Hellenistic Jewish philosopher Philo Judaeus of Alexandria (ca. 20 B.C.-c.a. A.D. 40), whose work brought together Greek philosophy and Hebrew scriptures, suggested that God created the world in six days because six was a perfect number. The same idea was elaborated upon by St. Augustine (354-430) in The City of God: "Six is a number perfect in itself, and not because God created the world in six days; rather the contrary is true: God created the world in six days because this number is perfect, and it would remain perfect, even if the work of the six days did not exist." Some commentators of the Bible regarded 28 also as a basic number of the Supreme Architect, pointing to the 28 days of the lunar cycle. The fascination with perfect numbers penetrated even into Judaism, and their study was advocated in the twelfth century by Rabbi Yosef ben Yehudah Ankin in his book, Healing of the Souls.

For it is not an enemy who taunts me—         then I could bear it;     it is not an adversary who  t deals insolently with me—         then I could hide from him. 13     u But it is you, a man, my equal,         my companion, my familiar friend. 14    We used to take sweet counsel together;         within God’s house we walked in  v the throng.

I don’t read the Bible like a flat line. I don’t see all of the passages in the Bible sitting equally side by side so that you can pick one and then counter it with another and go back and forth endlessly, endlessly leading you to the barbaric and violent and random nature of life—and God. I read it looking for what the story is doing, what’s happening within it. What new perspective is emerging? What new idea is being presented? What sense is being heightened? The stories in the Bible—and the Bible itself—have an arc, a trajectory, a movement and momentum like all great stories have. There are earlier parts in the story, and there are later parts in the story. The story is headed somewhere.

The masculine and feminine elements, exactly equal and balancing each other, are as essential to the maintenance of the equilibrium of the universe as positive and negative electricity, the centripetal and centrifugal forces, the laws of attraction which bind together all we know of this planet whereon we dwell and of the system in which we revolve.

Whatever you may know, you you cannot be truly efficient ministers if you are not "apt to teach." You know ministers who have mistaken their calling, and evidently have no gifts for it: make sure that none think the same of you. There are brethren in the ministry whose speech is intolerable; either they rouse you to wrath, or else they send you to sleep. No chloral can ever equal some discourses in sleep-giving properties; no human being, unless gifted with infinite patience, could long endure to listen to them, and nature does well to give the victim deliverance through sleep. I heard one say the other day that a certain preacher had no more gifts for the ministry than an oyster, and in my own judgment this was a slander on the oyster, for that worthy bivalve shows great discretion in his openings, and knows when to close. If some men were sentenced to hear their own sermons, it would be a righteous judgement upon them, and they would soon cry out with Cain, "My punishment is greater than I can bear." Let us not fall under the same condemnation.

There is a similar system of discrimination, extending far beyond a small geographical region to the entire globe; it touches every nation, perpetuating and expanding the trafficking in human slaves, body mutilation, and even legitimized murder on a massive scale. This system is based on the presumption that men and boys are superior to women and girls, and it is supported by some male religious leaders who distort the Holy Bible, the Koran, and other sacred texts to perpetuate their claim that females are, in some basic ways, inferior to them, unqualified to serve God on equal terms. Many men disagree but remain quiet in order to enjoy the benefits of their dominant status. This false premise provides a justification for sexual discrimination in almost every realm of secular and religious life.

What you find in the Bible are stories accurately reflecting the dominant consciousness of the day, and yet right in among and sometimes even within those very same violent stories, you find radically new ideas about freedom, equality, justice, compassion, and love. New ideas sit side by side with old ideas. Vicious violence is right there next to new understandings of peace and justice. (Kind of like now.)

For example, the call for equal rights has perverted into “let’s all be the same.” Male and female biological differences are discounted, because “male” and “female” are considered “outdated social constructs,” and while that is partially true, the social construct stance becomes clear reductionism when it totally discounts clear differences in male and female biology (i.e., androgyny is not the same as equality).

Those who have not learned to read the ancient classics in the language in which they were written must have a very imperfect knowledge of the history of the human race; for it is remarkable that no transcript of them has ever been made into any modern tongue, unless our civilization itself may be regarded as such a transcript. Homer has never yet been printed in English, nor Æschylus, nor Virgil even—works as refined, as solidly done, and as beautiful almost as the morning itself; for later writers, say what we will of their genius, have rarely, if ever, equalled the elaborate beauty and finish and the lifelong and heroic literary labors of the ancients. They only talk of forgetting them who never knew them. It will be soon enough to forget them when we have the learning and the genius which will enable us to attend to and appreciate them. That age will be rich indeed when those relics which we call Classics, and the still older and more than classic but even less known Scriptures of the nations, shall have still further accumulated, when the Vaticans shall be filled with Vedas and Zendavestas and Bibles, with Homers and Dantes and Shakespeares, and all the centuries to come shall have successively deposited their trophies in the forum of the world. By such a pile we may hope to scale heaven at last.

[Asked by an audience member at a public Q&A session] Considering that atheism cannot possibly have any sense of 'absolute morality', would it not then be an irrational leap of faith – which atheists themselves so harshly condemn – for an atheist to decide between right and wrong? [Dawkins] Absolute morality...the absolute morality that a religious person might profess would include, what, stoning people for adultery? Death for apostasy? [...] These are all things which are religiously-based absolute moralities. I don't think I want an absolute morality; I think I want a morality that is thought out, reasoned, argued, discussed, and based on – you could almost say intelligent design. [...] If you actually look at the moralities that are accepted among modern people – among 21st century people – we don't believe in slavery anymore; we believe in equality of women; we believe in being gentle; we believe in being kind to animals...these are all things which are entirely recent. They have very little basis in Biblical or Koranic scripture. They are things that have developed over historical time; through a consensus of reasoning, sober discussion, argument, legal theory, political and moral philosophy. These do not come from religion. To the extent that you can find the 'good bits' in religious scriptures, you have to cherry-pick. You search your way through the Bible or the Koran, and you find the occasional verse that is an acceptable profession of morality – and you say, look at that! That's religion!...and you leave out all the horrible bits. And you say, 'Oh, we don't believe that anymore, we've grown out of that.' Well, of course we've grown out of it. We've grown out of it because of secular moral philosophy and rational discussion.

Note the significant fact that we always hear of the "fall of man," not the fall of woman, showing that the consensus of human thought has been more unerring than masculine interpretation. Reading this narrative carefully, it is amazing that any set of men ever claimed that the dogma of the inferiority of woman is here set forth. The conduct of Eve from the beginning to the end is so superior to that of Adam. The command not to eat of the fruit of the tree of Knowledge was given to the man alone before woman was formed. Genesis ii, 17. Therefore the injunction was not brought to Eve with the impressive solemnity of a Divine Voice, but whispered to her by her husband and equal. It was a serpent supernaturally endowed, a seraphim as Scott and other commentators have claimed, who talked with Eve, and whose words might reasonably seem superior to the second-hand story of her

In the PC(USA) Book of Confessions, A Brief Statement of Faith made explicit the equality of all people: “In sovereign love God created the world good and makes everyone equally in God’s image, male and female, of every race and people, to live as one community.”60 A Brief Statement of Faith also provided clear confessional warrant for the ordination of women, declaring that the Spirit “calls women and men to all the ministries of the Church.

The author of IRR, who worshipped the King, said he had the valor of Hector, the magnanimity of Achilles, the liberality of Titus, the eloquence of Nestor, and the prudence of Ulysses; that he was the equal of Alexander and not inferior to Roland. But later historians tend to picture him rather as a remorseless, kindless villain. He was probably not a pleasant or a lovable character; none of the Plantagenets were. But a great soldier and a great commander he certainly was. He possessed that one quality without which nothing else in a commander counts: the determination to win. To this everything else—mercy, moderation, tact—was sacrificed. The avarice that so horrifies his critics was not simple greed: it was a quartermaster’s greed for his army. His massacre of the prisoners was not simple cruelty, but a deliberate reminder to Saladin to keep faith with the terms agreed to, which that great opponent understood and respected.

Why do so many white people love the death penalty?” Portia asked. “It’s in the water. We grow up with it. We hear it at home, at church, at school, among friends. This is the Bible Belt, Portia, eye for an eye and all that.” “What about the New Testament and Jesus’s sermons on forgiveness?” “It’s not convenient. He also preached love first, tolerance, acceptance, equality. But most Christians I know are quite good at cherry-picking their way through the Holy Scriptures.

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The late Francis Schaeffer, one of the wisest and most influential Christian thinkers of the twentieth century, warned of this exact trend just a few months before his death in 1984. In his book The Great Evangelical Disaster he included a section called “The Feminist Subversion,” in which he wrote: There is one final area that I would mention where evangelicals have, with tragic results, accommodated to the world spirit of this age. This has to do with the whole area of marriage, family, sexual morality, feminism, homosexuality, and divorce. . . . The key to understanding extreme feminism centers around the idea of total equality, or more properly the idea of equality without distinction. . . . the world spirit in our day would have us aspire to autonomous absolute freedom in the area of male and female relationships—to throw off all form and boundaries in these relationships and especially those boundaries taught in the Scriptures. . . . Some evangelical leaders, in fact, have changed their views about inerrancy as a direct consequence of trying to come to terms with feminism. There is no other word for this than accommodation. It is a direct and deliberate bending of the Bible to conform to the world spirit of our age at the point where the modern spirit conflicts with what the Bible teaches.2 My argument in the following pages demonstrates that what Schaeffer predicted so clearly twenty-two years ago is increasingly coming true in evangelicalism today. It is a deeply troubling trend.

Though we may say we make the Bible and culture equally authoritative, in the end we really are not doing so. If we state that what the Bible says here is true but what the Bible says over here is regressive and outdated, we have absolutized our culture and given it final authority over the Bible. Either the Bible has final authority and determines what in the culture is acceptable or unacceptable, or the culture has final authority over the Bible and determines what in the text is acceptable or unacceptable.

Rising above mediocrity never just happens; it’s always a result of faith combined with works. Faith without works is like gold within the earth. It is of no value until it is mined. A person who has faith but no actions is like a bird that has wings but no feet. The Bible says, “Faith by itself, if it does not have works, is dead” (James 2:17 NKJV). Biblical principles multiplied by nothing equal nothing. Let’s be people who put our faith into action. One individual with faith and action constitutes a majority.

The Bible isn’t an answer book. It isn’t a self-help manual. It isn’t a flat, perspicuous list of rules and regulations that we can interpret objectively and apply unilaterally to our lives. The Bible is a sacred collection of letters and laws, poetry and proverbs, philosophy and prophecies, written and assembled over thousands of years in cultures and contexts very different from our own, that tells the complex, ever-unfolding story of God’s interaction with humanity. When we turn the Bible into an adjective and stick it in front of another loaded word (like manhood, womanhood, politics, economics, marriage, and even equality), we tend to ignore or downplay the parts of the Bible that don’t fit our tastes. In an attempt to simplify, we try to force the Bible’s cacophony of voices into a single tone, to turn a complicated and at times troubling holy text into a list of bullet points we can put in a manifesto or creed. More often than not, we end up more committed to what we want the Bible to say than what it actually says. So

We struggle to interpret some difficult passages, not simply because we want to weasel out of the Bible's plain demands, but also because we know that sometimes Scripture corrects Scripture. Within the canon is an ongoing argument with itself over certain subjects. In Matthew's Gospel, Jesus often pronounces, "You have heard it said [in Scripture], but I say to you . . ." Most scholars see the book of Job as an extended argument of the smug equation of good works equaling easy lives that occurs in some of the Wisdom Literature. Scripture interprets Scripture.

The temptation for a new generation, however, could be to see Baptist identity as a nuisance in the quest for converts. The effort to minimize an offensive "denominational brand name" will be counterproductive if we produce a generation of "anonymous Baptists," those whom we believe cannot handle the truth about Christ's design for His church. It will be tragic indeed if a future Broadman and Holman catalog includes a book titled, "Why I Am a Community Church (SBC) member." But it will be equally tragic if the volume is titled, "Why I Want to Be a Presbyterian, but the Bible Won't Let Me.

He says to the king, in the north they have contempt for the king’s peace, they want to administer their own murders. If Norfolk cannot subdue them they will fall into their old savagery, where each eye or limb or life itself is costed out, and all flesh has a price. In our forefathers’ time a nobleman’s life was worth six times that of a man who followed the plough. The rich man can slaughter as he pleases, if his pocket can bear the fines, but the poor man cannot afford one murder across his lifetime. We repudiate this, he tells the king: we say a man of violence cannot go free because his cousin is the judge, no more than a wealthy sinner can make up for his sins by founding a monastery. Before God and the law, all men are equal. It takes a generation, he says, to reconcile heads and hearts. Englishmen of every shire are wedded to what their nurses told them. They do not like to think too hard, or disturb the plan of the world that exists inside their heads, and they will not accept change unless it puts them in better ease. But new times are coming. Gregory’s children—and, he adds quickly, your Majesty’s children yet to be born—will never have known their country in thrall to an old fraud in Rome. They will not put their faith in the teeth and bones of the dead, or in holy water, ashes and wax. When they can read the Bible for themselves, they will be closer to God than to their own skin. They will speak His language, and He theirs. They will see that a prince exists not to sit a horse in a plumed helmet, but—as your Majesty always says—to care for his subjects, body and soul. The scriptures enjoin obedience to earthly powers, and so we stick by our prince through thick and thin. We do not reject part of his polity. We take him as a whole, consider him God’s anointed, and suppose God is keeping an eye on him.

To me it never made sense why a god would choose one people group for anything at all. Why would he or she not reveal the same message to everyone in all times and places? I have never heard a convincing answer for this. There is no way to get around the fact that millions of people across space and time have lived and died without hearing a word about Yahweh or Jesus. How can Christians possibly claim their God cares about everyone equally? However, when we realize the Bible was written by Israelites, it makes perfect sense why they would say Yahweh chose Israel. Every people group thinks they are special in some way, and the ancients were no exception.

Advaita, being the non-dual reality, necessarily points to the essential truth in all religions. Paula Marvelly points out that: 'All religions and faiths contain an esoteric heart, a mystical belief that I AM is in fact synonymous with God.' (Ref. 353) As Gandhi said: 'If the same divinity constitutes the core of all individuals, they cannot but be equal. Further, divinity in one person cannot in any way be unjust to the same divinity in another person.' (Ref. 215) Sayings from the bible such as those of God to Moses ('I am that I am' ) or of Christ ('The kingdom of heaven is within you') express the fundamental truth of Advaita, the non-dual reality of Brahman.

Deuteronomy’s notion of tithes—that for two out of three years surplus is shared broadly with the disadvantaged, and in the third year is given to them outright—is sound economics when seen in light of conceptions of redistributive economics in primitive societies. In modern capitalist societies, surplus earnings are placed into savings, and insurance policies are taken out to hedge against various forms of adversity. The laws of tithing may be construed as another element in a program of primitive insurance. In a premodern society, A will give some of his surplus in a good year to B, who may have fallen on hard times in exchange for B’s commitment to reciprocate should their roles one day be reversed.

God created man out of dust from the ground. At a basic level, the Creator picked up some dirt and threw Adam together. The Hebrew word for God forming man is yatsar,[11] which means “to form, as a potter.” A pot usually has but one function. Yet when God made a woman, He “made a woman from the rib he had taken out of the man” (Genesis 2:22). He created her with His own hands. He took His time crafting and molding her into multifaceted brilliance. The Hebrew word used for making woman is banah, meaning to “build, as a house, a temple, a city, an altar.”[12] The complexity implied by the term banah is worth noting. God has given women a diverse makeup that enables them to carry out multiple functions well. Adam may be considered Human Prototype 1.0, while Eve was Human Prototype 2.0. Of high importance, though, is that Eve was fashioned laterally with Adam’s rib. It was not a top-down formation of dominance or a bottom-up formation of subservience. Rather, Eve was an equally esteemed member of the human race. After all, God spoke of the decision for their creation as one decision before we were ever even introduced to the process of their creation. The very first time we read about both Eve and Adam is when we read of the mandate of rulership given to both of them equally. We are introduced to both genders together, simultaneously. This comes in the first chapter of the Bible: Then God said, “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.” So God created man in his own image, in the image of God he created him; male and female he created them. (Genesis 1:26–27) Both men and women have been created equally in the image of God. While within that equality lie distinct and different roles (we will look at that in chapter 10), there is no difference in equality of being, value, or dignity between the genders. Both bear the responsibility of honoring the image in which they have been made. A woman made in the image of God should never settle for being treated as anything less than an image-bearer of the one true King. As Abraham Lincoln said, “Nothing stamped with the Divine image and likeness was sent in the world to be trodden on.”[13] Just as men, women were created to rule.

Easterners who embrace an authoritarian mindset need to be reminded that religious authorities are not all created equal; some are worth following, and some are not. If the credentials of the leaders are not scrutinized and their messages not weighed, how can one know which should be followed? The Bible encourages us to “test everything; hold fast what is good” (1 Thess. 5:21 ESV) and warns, “do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world” (1 John 4:1 ESV). The question is, Will Easterners have the courage and tenacity to apply the needed tests? This can be challenging because, as Nabeel reminds us, “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. Dissension is reprimanded and obedience is rewarded.

As a society we are only now getting close to where Dogen was eight hundred years ago. We are watching all our most basic assumptions about life, the universe, and everything come undone, just like Dogen saw his world fall apart when his parents died. Religions don’t seem to mean much anymore, except maybe to small groups of fanatics. You can hardly get a full-time job, and even if you do, there’s no stability. A college degree means very little. The Internet has leveled things so much that the opinions of the greatest scientists in the world about global climate change are presented as being equal to those of some dude who read part of the Bible and took it literally. The news industry has collapsed so that it’s hard to tell a fake headline from a real one. Money isn’t money anymore; it’s numbers stored in computers. Everything is changing so rapidly that none of us can hope to keep up. All this uncertainty has a lot of us scrambling for something certain to hang on to. But if you think I’m gonna tell you that Dogen provides us with that certainty, think again. He actually gives us something far more useful. Dogen gives us a way to be okay with uncertainty. This isn’t just something Buddhists need; it’s something we all need. We humans can be certainty junkies. We’ll believe in the most ridiculous nonsense to avoid the suffering that comes from not knowing something. It’s like part of our brain is dedicated to compulsive dot-connecting. I think we’re wired to want to be certain. You have to know if that’s a rope or a snake, if the guy with the chains all over his chest is a gangster or a fan of bad seventies movies. Being certain means being safe. The downfall is that we humans think about a lot of stuff that’s not actually real. We crave certainty in areas where there can never be any. That’s when we start in with believing the crazy stuff. Dogen is interesting because he tries to cut right to the heart of this. He gets into what is real and what is not. Probably the main reason he’s so difficult to read is that Dogen is trying to say things that can’t actually be said. So he has to bend language to the point where it almost breaks. He’s often using language itself to show the limitations of language. Even the very first readers of his writings must have found them difficult. Dogen understood both that words always ultimately fail to describe reality and that we human beings must rely on words anyway. So he tried to use words to write about that which is beyond words. This isn’t really a discrepancy. You use words, but you remain aware of their limitations. My teacher used to say, “People like explanations.” We do. They’re comforting. When the explanation is reasonably correct, it’s useful.

Later on, however, I actually did read an unabridged Bible and researched more verses using online topical Bible resources, only to find out that Stanton might have been right. The Bible definitely left room for the relegation of women’s status in all respects. Women appeared to have been held accountable for every sinful act that’s committed because of a single woman who lived in the Garden of Eden, hence appearing to make them required to be silent in church. Women were supposed to be mothers and wives, which are noble pursuits, but it appeared as if men had a wider range of opportunities: they could be fathers and husbands… along with apostles, pastors, political leaders, polyglots, AND leaders of municipal congregations! The pursuits other than being a father and husband were considered to be noble pursuits for men, but if a woman pursued any of that, even if she had the capabilities and the good intentions, it would be considered blasphemous, at least from what I understood

Just as no two people are exactly the same in their choice of diet or have the same capacity for the consumption of food, sexual tastes and appetites vary from person to person. No person or society has the right to set limitations on the sexual standard or the frequency of sexual activity of another. Proper sexual conduct can only be judged within the context of each individual situation. Therefore, what one person considers sexually correct and moral may be frustrating to another. The reverse is also true; one person may have great sexual prowess, but it is unjust for him to belittle another whose sexual capacity may not equal his own, and inconsiderate for him to impose himself upon the other person, i.e., the man who has a voracious sexual appetite, but who wife's sexual needs to not match his own. It is unfair for him to expect her to enthusiastically respond to his overtures; but she must display the same degree of thoughtfulness. In the instances when she does not feel great passion, she should either passively, but pleasantly, accept him sexually, or raise no complaint if he chooses to find his needed release elsewhere - including auto-erotic practices.

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

Papa always said that in the beginning men and women roamed the world together, equal in strength - like lions and tigers -" "And giraffes?" interpolated Colonel Race slyly. I laughed. Everyone makes fun of that giraffe. "And giraffes. They were nomadic, you see. It wasn't till they settled down in communities, and women did one kind of thing and men another, that women got weak. And of course, underneath, one is still the same - one feels the same, I mean - and that is why women worship physical strength in men - it's what they once had and have lost." "Almost ancestor worship, in fact?" "Something of the kind." "And you really think that's true? That women worship strength, I mean?" "I think it's quite true - if one's honest. You think you admire moral qualities,but when you fall in love, you revert to the primitive where the physical is all that counts. But I don't think that's the end, if you lived in primitive conditions it would be all right, but you don't - and so, in the end, the other thing wins after all. It's the things that are apparently conquered that always do win, isn't it? They win in the only way that counts. Like what the Bible says about losing your life and finding it.”. “In the end," said Colonel Race thoughtfully, "you fall in love - and you fall out of it, is that what you mean?" "Not exactly, but you can put it that way if you like.

Jesus himself remains an enigma. There have been interesting attempts to uncover the figure of the ‘historical’ Jesus, a project that has become something of a scholarly industry. But the fact remains that the only Jesus we really know is the Jesus described in the New Testament, which was not interested in scientifically objective history. There are no other contemporary accounts of his mission and death. We cannot even be certain why he was crucified. The gospel accounts indicate that he was thought to be the king of the Jews. He was said to have predicted the imminent arrival of the kingdom of heaven, but also made it clear that it was not of this world. In the literature of the Late Second Temple period, there had been hints that a few people were expecting a righteous king of the House of David to establish an eternal kingdom, and this idea seems to have become more popular during the tense years leading up to the war. Josephus, Tacitus and Suetonius all note the importance of revolutionary religiosity, both before and after the rebellion.2 There was now keen expectation in some circles of a meshiah (in Greek, christos), an ‘anointed’ king of the House of David, who would redeem Israel. We do not know whether Jesus claimed to be this messiah – the gospels are ambiguous on this point.3 Other people rather than Jesus himself may have made this claim on his behalf.4 But after his death some of his followers had seen him in visions that convinced them that he had been raised from the tomb – an event that heralded the general resurrection of all the righteous when God would inaugurate his rule on earth.5 Jesus and his disciples came from Galilee in northern Palestine. After his death they moved to Jerusalem, probably to be on hand when the kingdom arrived, since all the prophecies declared that the temple would be the pivot of the new world order.6 The leaders of their movement were known as ‘the Twelve’: in the kingdom, they would rule the twelve tribes of the reconstituted Israel.7 The members of the Jesus movement worshipped together every day in the temple,8 but they also met for communal meals, in which they affirmed their faith in the kingdom’s imminent arrival.9 They continued to live as devout, orthodox Jews. Like the Essenes, they had no private property, shared their goods equally, and dedicated their lives to the last days.10 It seems that Jesus had recommended voluntary poverty and special care for the poor; that loyalty to the group was to be valued more than family ties; and that evil should be met with non-violence and love.11 Christians should pay their taxes, respect the Roman authorities, and must not even contemplate armed struggle.12 Jesus’s followers continued to revere the Torah,13 keep the Sabbath,14 and the observance of the dietary laws was a matter of extreme importance to them.15 Like the great Pharisee Hillel, Jesus’s older contemporary, they taught a version of the Golden Rule, which they believed to be the bedrock of the Jewish faith: ‘So always treat others as you would like them to treat you; that is the message of the Law and the Prophets.

Apricot and chocolate muffins Muffins are a great way to introduce new fruits to your child’s diet. Once they have enjoyed apricots in a muffin, you can serve the ‘real thing’, saying it’s what they have for breakfast. Or you can put some fresh versions of the fruit on the same plate. Other fruits to try in muffins include blueberries and raspberries. A word of warning: the muffins don’t taste massively sweet so may seem a bit underwhelming to the adult palette. We tend to have them with a glass of milk-based, homemade fruit smoothie, spreading them with ricotta cheese to make them more substantial. 250g plain wholemeal flour 2 tsp baking powder 30g granulated fruit sugar 1 egg 30ml vegetable oil 150ml whole milk 180g ripe apricots, de-stoned and chopped 20g milk chocolate, cut into chips Put muffin cases into a muffin tray (this makes about 8–10 small muffins). Heat the oven to 180°C/gas 4. Put the flour and baking powder in a bowl and mix well. Next add the sugar and mix again. Make a ‘well’ in the middle of the mixture. Crack the egg into another bowl and add the oil and milk. Whisk well, then pour into the ‘well’ in the mixture in the other bowl. Stir it briskly and, once well mixed, stir in the apricot and the chocolate chips. Spoon equal amounts into the muffin cases and bake. Check after 25 minutes. If ready, a sharp knife will go in and out with no mixture attached. If you need another 5 minutes, return to the oven until done. Cool and serve. Makes 10 mini- or 4 regular-sized muffins. Great because:  The chocolate is only present in a tiny amount but is enough to make the muffins feel a bit special while the apricots provide a little fruit. If you have them with a milk-based smoothie and ricotta it means that you boost the protein content of the meal to make it more filling.

The call for justice was a protest as fierce as those of the biblical prophets and of Jesus, and the similarity of the call was no coincidence. As with early Judaism and early Christianity, early Islam would be rooted in opposition to a corrupt status quo. Its protest of inequity would be an integral part of the demand for inclusiveness, for unity and equality under the umbrella of the one god regardless of lineage, wealth, age, or gender. This is what would make it so appealing to the disenfranchised, those who didn't matter in the grand Meccan scheme of things, like slaves and freedmen, widows and orphans, all those cut out of the elite by birth or circumstance. And it spoke equally to the young and idealistic, those who had not yet learned to knuckle under to the way things were and who responded to the deeply egalitarian strain of the verses. All were equal before God, the thirteen-year-old Ali as important as the most respected graybeard, the daughter as much as the son, the African slave as much as the highborn noble. It was a potent and potentially radical re-envisioning of society. This was a matter of politics as much as of faith. The scriptures of all three of the great monotheisms show that they began similarly as popular movements in protest against the privilege and arrogance of power, whether that of kings as in the Hebrew bible, or the Roman Empire as in the Gospels, or a tribal elite as in the Quran. All three, that is, were originally driven by ideals of justice and egalitarianism, rejecting the inequities of human power in favor of a higher and more just one. No matter how far they might have strayed from their origins as they became institutionalized over time, the historical record clearly indicates that what we now call the drive for social justice was the idealistic underpinning of monotheistic faith.

Never, perhaps, since Paul wrote has there been more need to labor this point than there is today. Modern muddle-headedness and confusion as to the meaning of faith in God are almost beyond description. People say they believe in God, but they have no idea who it is that they believe in, or what difference believing in him may make. Christians who want to help their floundering fellows into what a famous old tract used to call “safety, certainty and enjoyment” are constantly bewildered as to where to begin: the fantastic hodgepodge of fancies about God quite takes their breath away. How on earth have people got into such a muddle? What lies at the root of their confusion? And where is the starting point for setting them straight? To these questions there are several complementary sets of answers. One is that people have gotten into the practice of following private religious hunches rather than learning of God from his own Word, we have to try to help them unlearn the pride and, in some cases, the misconceptions about Scripture which gave rise to this attitude and to base their convictions henceforth not on what they feel but on what the Bible says. A second answer is that modern people think of all religions as equal and equivalent-they draw their ideas about God from pagan as well as Christian sources; we have to try to show people the uniqueness and finality of the Lord Jesus Christ, God’s last word to man. A third answer is that people have ceased to recognize the reality of their own sinfulness, which imparts a degree of perversity and enmity against God to all that they think and do; it is our task to try to introduce people to this fact about themselves and so make them self-distrustful and open to correction by the word of Christ. A fourth answer, no less basic than the three already given, is that people today are in the habit of disassociating the thought of God’s goodness from that of his severity; we must seek to wean them from this habit, since nothing but misbelief is possible as long as it persists.

Skiddy Cottontail—that was his name—and he defended LGBT equality. He was a flamboyant, colorful striped rabbit, with a headdress of a rainbow crown on his forehead. The radiance of his energy was violet, scarlet, and turquoise; as it represented his love for everyone. In the infancy years of his existence, he was abandoned—alone—unwanted—unloved; rejected by a world that disdains him. His father wished him deceased, his family exiled him from the warren, he was physically mistreated and preyed on by homophobic mobs in the surrounding community by Elephants—Hyenas—rats. They splashed spit at his face, advising him that God condemns homosexuality—as Christ did not. They would slam him on the pavement with their Bibles, strike him in the stomach with their feet, throw boulders of stone at his body: imploring—abusing—condemning him to a tyrannical sentence. Skiddy Cottontail thought that his existence would end with this case of cruelty—violence—assault that was perpetrated against him. He wanted to cease to exist— he wanted to commit the ultimate murder on himself—he no more desired to go on living— he realized hope is already deceased. He yearned to have the courage to emerge, to discover his bravery that would sever this spiral of sensations of oppression. Being a victim made him a slave to his opponent—as his adversaries have full leverage against him. Life has become a thread of light, which he longed to be liberated from its shackles. His demon—a voice that keeps blaming him for his crimes in the back of his mind—a glass that continually cracks in his heart—will keep breaking him if he does not devise a way out of this crisis. He was conscious by his innermost conviction that there was candlelight with a key that had the potential to illuminate a new chapter that will erase this trail of obscurity behind him. He sees a new horizon with greater comprehension, a journey that can give him the roses of affection than a handful of dead birds that his adversaries handed him along the way. The stunning blossoming trees did have a forest—beautiful greenery that was colorful like the rainbow in the Heavens. This home will embrace him with a warm embrace of open arms, where cruelty is forbidden; where adoration can forever abound. Dawn will know him when he arrives. No more hurricanes or strife will be here—no crying of a sad humanity are here—only a gift of harmony and devotion, beyond all explanation, will abide in the heart of Skiddy Cottontail—when he finds his way out from this opponent world for a beautiful existence that is called liberation. Skiddy Cottontail has found a happiness that can only bring him contentment like nothing in this hurtful world can. Find your own sense of balance like him, Skiddy Cottontail, and you will experience serenity as much as him.