Fairness Bible Quotes

To be fair, much of the Bible is not systematically evil but just plain weird, as you would expect of a chaotically cobbled-together anthology of disjointed documents, composed, revised, translated, distorted and 'improved' by hundreds of anonymous authors, editors and copyists, unknown to us and mostly unknown to each other, spanning nine centuries

The next time believers tell you that 'separation of church and state' does not appear in our founding document, tell them to stop using the word 'trinity.' The word 'trinity' appears nowhere in the bible. Neither does Rapture, or Second Coming, or Original Sin. If they are still unfazed (or unphrased), by this, then add Omniscience, Omnipresence, Supernatural,Transcendence, Afterlife, Deity, Divinity, Theology, Monotheism, Missionary, Immaculate Conception, Christmas, Christianity, Evangelical, Fundamentalist, Methodist, Catholic, Pope, Cardinal, Catechism, Purgatory, Penance, Transubstantiation, Excommunication, Dogma, Chastity, Unpardonable Sin, Infallibility, Inerrancy, Incarnation, Epiphany, Sermon, Eucharist, the Lord's Prayer, Good Friday, Doubting Thomas, Advent, Sunday School, Dead Sea, Golden Rule, Moral, Morality, Ethics, Patriotism, Education, Atheism, Apostasy, Conservative (Liberal is in), Capital Punishment, Monogamy, Abortion, Pornography, Homosexual, Lesbian, Fairness, Logic, Republic, Democracy, Capitalism, Funeral, Decalogue, or Bible.

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

The broader problem is that a great deal of popular preaching and teaching uses the bible as a pegboard on which to hang a fair bit of Christianized pop psychology or moralizing encouragement, with very little effort to teach the faithful, from the Bible, the massive doctrines of historic confessional Christianity.

At the time that she came to live with Jesus's mother, Mari [Mary Magdalene] had no inkling about how she would be greeted by her since their cultures were radically different from each other. The pleasure of her surprise was therefore boundless when Jesus's mother heartily welcomed her with open arms, despite the cultural difference in their religious beliefs. In all fairness, Mari did not make it difficult for Mary to accept her; if anything, she invited Mary to teach her the social habits and local traditions of her people down to the most minor detail especially since she would find them very useful later on in her public life with Jesus.

If you want to help someone move on, you don’t label people as good, bad, worst or best. This categorizes people, rather than experiences with that person. People are not all evil or all good. You don’t teach compassion by categorizing people. Empathy and honest open communication are the only way to live your life. If you’re blaming someone then you haven’t let go of your pain long enough to really try on theirs. However, if you must believe that the only type of person that brings you difficult lessons or experiences in life are those that are bad or worse, then take the time to read the bible a little closer. Christ, put a few people in their place, in order to make point.

We are not being true to the artist as a man if we consider his art work junk simply because we differ with his outlook on life. Christian schools, Christian parents, and Christian pastors often have turned off young people at just this point. Because the schools, the pastors, and the parents did not make a distinction between technical excellence and content, the whole of much great art has been rejected with scorn and ridicule. Instead, if the artist's technical excellence is high, he is to be praised for this, even if we differ with his world view. Man must be treated fairly as man.

Widespread criticisms of jihad in Islam and the so-called sword verses in the Quran have unearthed for fair-minded Christians difficult questions about Christianity's own traditions of holy war and 'texts of terror.' Like Hinduism's Mahabharata epic, the Bible devotes entire books to war and rumors thereof. Unlike the Quran, however, it contains hardly any rules for how to conduct a just war.

I don't think God is so jealous about our worship of Him that He will want to separate those who serve His purposes, serve His goodness, because they have read a book, even one written by an atheist, and have been moved, or because they have wanted to be fair all their lives, but have never stepped in a church, from those who have heard God's words in church or read His words in the Bible and become convinced by them.

Women revert to their maiden names in Heaven, Rutherford feels fairly certain. He can't remember where he learned this--France or the Bible.

This is what the LORD requires of every man; to do justice, to love mercy and to humbly work with God.

I see myself as traditional even though I know you see my work as experimental. I don’t really consider Sterne, Joyce, and Proust experimental either because the tradition of their writing goes back a long way. Traditional. The Grand Tradition. Clear back to “Don Quixote.” I never decided to write in a “new way” at all. It’s realism that’s fairly new. Is it experimental to have been influenced by the Bible? By Saint Augustine?

I know why this is Lucy's favorite song. Lucy believes in a world that's fair. As she recites, clear and crisp, I realize I believe in that world, too. I just don't believe in a god who will create it for us. I think we'll have to do it on our own.

I especially loved the Old Testament. Even as a kid I had a sense of it being slightly illicit. As though someone had slipped an R-rated action movie into a pile of Disney DVDs. For starters Adam and Eve were naked on the first page. I was fascinated by Eve's ability to always stand in the Garden of Eden so that a tree branch or leaf was covering her private areas like some kind of organic bakini. But it was the Bible's murder and mayhem that really got my attention. When I started reading the real Bible I spent most of my time in Genesis Exodus 1 and 2 Samuel and 1 and 2 Kings. Talk about violent. Cain killed Abel. The Egyptians fed babies to alligators. Moses killed an Egyptian. God killed thousands of Egyptians in the Red Sea. David killed Goliath and won a girl by bringing a bag of two hundred Philistine foreskins to his future father-in-law. I couldn't believe that Mom was so happy about my spending time each morning reading about gruesome battles prostitutes fratricide murder and adultery. What a way to have a "quiet time." While I grew up with a fairly solid grasp of Bible stories I didn't have a clear idea of how the Bible fit together or what it was all about. I certainly didn't understand how the exciting stories of the Old Testament connected to the rather less-exciting New Testament and the story of Jesus. This concept of the Bible as a bunch of disconnected stories sprinkled with wise advice and capped off with the inspirational life of Jesus seems fairly common among Christians. That is so unfortunate because to see the Bible as one book with one author and all about one main character is to see it in its breathtaking beauty.

The seeming imperfections of Earth, the hazards and inequalities of life, the cruelty, harshness and apparent indifference to suffering and affliction are not what they seem; as it is Earth is perfect for its purpose. It is ignorance of that purpose which makes it appear imperfect.

I'll never get over my grappling for balance, never stop believing life is going to be fair, the minute we can clear up all these mistakes of the temporarily misguided.

Because lower-back pain afflicts more than three-quarters of all Americans at some point, the sit-up is fairly universally contraindicated.

buds. I’m just not much of a fan of organized religion. I hate the way Christians use the Bible to hurt people.” Gabe smiled gently as he took the wine from me. “Fair

I was fairly sure Lara buying me a present was listed as an end of times sign in the Bible, between false prophets and stars falling from the sky. Which was terrible news for humanity, but it did brighten my night up a little. “You did? Oh … I didn’t get you anything.” “We’re playing swapsies with oppressive gender roles tonight. That’s the theme of this stupid dance, right?” she asked. “Anyway. Here.

No other style of preaching can so completely guarantee immunity from an indulgence in special crochets and fads. The Bible is an exceedingly broad book in its treatment of life and, he who successfully preaches through, even one small section of it, will find a variety of subjects and principles and lessons--so great a variety that if he is fair with all he will be saved from the error of over-emphasis and of neglecting certain broad tracts of truth.

Anatole has been explaining to me the native system of government. He says the business of throwing pebbles into bowls with the most pebbles winning an election—that was Belgium’s idea of fair play, but to people here it was peculiar. To the Congolese (including Anatole himself, he confessed) it seems odd that if one man gets fifty votes and the other gets forty-nine, the first one wins altogether and the second one plumb loses. That means almost half the people will be unhappy, and according to Anatole, in a village that’s left halfway unhappy you haven’t heard the end of it. There is sure to be trouble somewhere down the line.

There is a story. . . which is fairly well known, told about when missionaries came to Africa, that they had the Bible and we, the natives, had the land. And then they said, “Let us pray,” and we dutifully shut our eyes. And when we opened them, why, they now had the land and we had the Bible.

I have no special regard for Satan; but I can at least claim that I have no prejudice against him. It may even be that I lean a little his way, on account of his not having a fair show. All religions issue bibles against him, and say the most injurious things about him, but we never hear his side.

This implies that the man did not know the difference between good and evil prior to eating the forbidden fruit. If that was the case, how could God expect him to know that it was "wrong" (or "evil") to disobey him? If he did not know the difference between right and wrong then it would hardly be fair to punish him for doing wrong.

If the Bible is accurate in its assertions (a generous statement on our part), then we must also observe that anyone who ultimately comes to God does so because God made it happen. But this seems to imply that God makes it happen for some but doesn’t make it happen for others. Why? Is this fair? Is this good? Is this justice? Is this love?

To be fair, much of the Bible is not systematically evil but just plain weird, as you would expect of a chaotically cobbled-together anthology of disjointed documents, composed, revised, translated, distorted and ‘improved’ by hundreds of anonymous authors, editors and copyists, unknown to us and mostly unknown to each other, spanning nine centuries.

Joseph Voilà c'que c'est, mon vieux Joseph Que d'avoir pris la plus jolie Parmi les filles de Galilée Celle qu'on appelait Marie Tu aurais pu, mon vieux Joseph Prendre Sarah ou Déborah Et rien ne serait arrivé Mais tu as préféré Marie Tu aurais pu, mon vieux Joseph Rester chez toi, tailler ton bois Plutôt que d'aller t'exiler Et te cacher avec Marie Tu aurais pu, mon vieux Joseph Faire des petits avec Marie Et leur apprendre ton métier Comme ton père te l'avait appris Pourquoi a-t-il fallu, Joseph Que ton enfant, cet innocent Ait eu ces étranges idées Qui ont tant fait pleurer Marie Parfois je pense à toi, Joseph Mon pauvre ami, lorsque l'on rit De toi qui n'avais demandé Qu'à vivre heureux avec Marie

Bibles and prayers are great. Also great are people who have gone to school for years and years to learn how to help you work through things. The

We are not being true to the artist as a man if we consider his work "junk", simply because we differ with his outlook on life. Instead, if the artist's technical excellence is high, he is to be praised for this even if we differ with his worldview... Yet where his work shows his worldview, it must be judged by its relationship to the Christian worldview. If we stand as Christians before a man's canvas and recognize that he is a great artist in technical excellence, we have been fair with him as a man. Then we can say that his worldview is wrong. We can judge his views on the same basis as we judge anybody else- philosopher, common man, laborer, business man, or whatever. God's Word binds the great man and the small, the scientist and the simple, the king and the artist. We should realize that if something untrue or immoral is stated in great art, it can be far more devastating than if it is expressed in poor art. The greater the artistic expression, the more important it is to consciously bring it and it's worldview under the judgment of Christ and the Bible. The common reaction among many however, is just the opposite. Ordinarily, many seem to feel that the greater the art, the less we ought to be critical of its worldview. This we must reverse.

As we read the Bible, we see that God's role is not that of a scientist managing robots. Neither is God a frustrated artist who left an incomplete work and chose to start an altogether different one. Throughout the biblical testimonies, God is an involved character who loves relentlessly, judges fairly, and joins wholly in ongoing relationship with creation. The Bible itself has a "to be continued" ending, and God is to be understood as continuing in the action of the drama. God still partners with people today in an ongoing story of renewal.

We recently walked through essential traits of a church according to the Bible, and they’re fairly simple and straightforward: •Preach his Word. •Share the gospel. •Pray fervently and frequently. •Worship together. •Give together. •Love one another. •Help one another grow in Christ. •Commit our lives together to making disciples and multiplying churches among the nations, no matter what it costs us.*1

Well, now, Dobber has a pretty fair sort of memory, and he says that Miss Sarah Brown tells The Sky that since he seems to know so much about the Bible, maybe he remembers the second verse of the Song of Solomon, but the chances are Dobber muffs the number of the verse, because I look the matter up in one of these Gideon Bibles, and the verse seems a little too much for Miss Sarah Brown, although of course you never can tell.

Curiously, only 13 percent of those surveyed could correctly identify the source of the following principle: “You must defend those who are helpless and have no hope. Be fair and give justice to the poor and homeless.” Fifty-four percent misattributed it to a variety of contemporary politicians and celebrities, including Barack Obama, Oprah Winfrey, and Bono. Let the record show that the actual source is the Bible—Proverbs 31: 8–9.[

But with that burst of the fairness that he can never repress, he admits that conversion is unlikely as long as Christians exclude Jews from the community: “There must be first conversing with them before there can be converting them.

I have no special regard for Satan; but I can at least claim that I have no prejudice against him. It may even be that I lean a little his way, on account of his not having a fair show. All religions issue bibles against him, and say the most injurious things about him, but we never hear his side. We have none but the evidence for the prosecution, and yet we have rendered the verdict. To my mind, this is irregular. It is un-English; it is un-American; it is French.

According to the Bible, then, your neighbor comes into your presence with certain claims on you. Negatively, she has the right to not be assaulted, defrauded, or killed. Positively, she has the right to be treated with fairness and respect.

Oh, I have what a lot of people would probably call communistic thoughts,” said Eliot artlessly, “but, for heaven’s sakes, Father, nobody can work with the poor and not fall over Karl Marx from time to time—or just fall over the Bible, as far as that goes. I think it’s terrible the way people don’t share things in this country. I think it’s a heartless government that will let one baby be born owning a big piece of the country, the way I was born, and let another baby be born without owning anything. The least a government could do, it seems to me, is to divide things up fairly among the babies. Life is hard enough, without people having to worry themselves sick about money, too. There’s plenty for everybody in this country, if we’ll only share more.

The strange thing about adulthood, when you're single, is that it's possible to go for fairly extended periods without facing blatant sin against. Sure there was plenty of sin against God but with such infrequent consequence - it was easy to self-congratulate on how much our relationship owed to my 'righteousness,' generosity, and enlightened theological views. Though for the past twenty months or so I'd been hearing a pastor who's constant theme was grace, it didn't hit home until I faced this proof of what the Bible says God considers depravity.

Since one could virtually open the Bible to any page and likely find something that speaks to his particular situation, is it fair to attribute this to the voice of God? After all, the Bible is not the only relevant book in existence. There are other religions with other scriptural texts which could do the same job. In fact, the text need not even be “scriptural.” I could select Sartre’s “Existentialism and Humanism” off the shelf, randomly flip to any page, and likely find something applicable to my life. Does this mean God is speaking through the writings of Jean-Paul Sartre, a man who was by no means considered a friend to Christian thought? If the answer is yes, then who really needs to read the Bible? If this God is capable of turning anything into his “word” at any time, then you could theoretically receive a message from him in your Alpha-Bits.

One," said the recording secretary. "Jesus wept," answered Leon promptly. There was not a sound in the church. You could almost hear the butterflies pass. Father looked down and laid his lower lip in folds with his fingers, like he did sometimes when it wouldn't behave to suit him. "Two," said the secretary after just a breath of pause. Leon looked over the congregation easily and then fastened his eyes on Abram Saunders, the father of Absalom, and said reprovingly: "Give not sleep to thine eyes nor slumber to thine eyelids." Abram straightened up suddenly and blinked in astonishment, while father held fast to his lip. "Three," called the secretary hurriedly. Leon shifted his gaze to Betsy Alton, who hadn't spoken to her next door neighbour in five years. "Hatred stirreth up strife," he told her softly, "but love covereth all sins." Things were so quiet it seemed as if the air would snap. "Four." The mild blue eyes travelled back to the men's side and settled on Isaac Thomas, a man too lazy to plow and sow land his father had left him. They were not so mild, and the voice was touched with command: "Go to the ant, thou sluggard, consider her ways and be wise." Still that silence. "Five," said the secretary hurriedly, as if he wished it were over. Back came the eyes to the women's side and past all question looked straight at Hannah Dover. "As a jewel of gold in a swine's snout, so is a fair woman without discretion." "Six," said the secretary and looked appealingly at father, whose face was filled with dismay. Again Leon's eyes crossed the aisle and he looked directly at the man whom everybody in the community called "Stiff-necked Johnny." I think he was rather proud of it, he worked so hard to keep them doing it. "Lift not up your horn on high: speak not with a stiff neck," Leon commanded him. Toward the door some one tittered. "Seven," called the secretary hastily. Leon glanced around the room. "But how good and how pleasant it is for brethren to dwell together in unity," he announced in delighted tones as if he had found it out by himself. "Eight," called the secretary with something like a breath of relief. Our angel boy never had looked so angelic, and he was beaming on the Princess. "Thou art all fair, my love; there is no spot in thee," he told her. Laddie would thrash him for that. Instantly after, "Nine," he recited straight at Laddie: "I made a covenant with mine eyes; why then should I think upon a maid?" More than one giggled that time. "Ten!" came almost sharply. Leon looked scared for the first time. He actually seemed to shiver. Maybe he realized at last that it was a pretty serious thing he was doing. When he spoke he said these words in the most surprised voice you ever heard: "I was almost in all evil in the midst of the congregation and assembly." "Eleven." Perhaps these words are in the Bible. They are not there to read the way Leon repeated them, for he put a short pause after the first name, and he glanced toward our father: "Jesus Christ, the SAME, yesterday, and to-day, and forever!" Sure as you live my mother's shoulders shook. "Twelve." Suddenly Leon seemed to be forsaken. He surely shrank in size and appeared abused. "When my father and my mother forsake me, then the Lord will take me up," he announced, and looked as happy over the ending as he had seemed forlorn at the beginning. "Thirteen." "The Lord is on my side; I will not fear; what can man do unto me?" inquired Leon of every one in the church. Then he soberly made a bow and walked to his seat.

I am quite sure that (bar one) I have no race prejudices, and I think I have no color prejudices nor caste prejudices nor creed prejudices. Indeed, I know it. I can stand any society. All that I care to know is that a man is a human being-that is enough for me; he can't be any worse. I have no special regard for Satan; but I can at least claim that I have no prejudice against him. It may even be that I lean a little his way, on account of his not having a fair show. All religions issue bibles against him, and say the most injurious things about him, but we never hear his side. We have none but the evidence for the prosecution, and yet we have rendered the verdict. To my mind, this is irregular. It is un-English; it is un-American; it is French. Without

No longer satisfied with easy answers, I started asking harder questions. I questioned what I thought were fundamentals — the eternal damnation of all non-Christians, the scientific and historical accuracy of the Bible, the ability to know absolute truth, and the politicization of evangelicalism. I questioned God: his fairness, regarding salvation; his goodness, for allowing poverty and injustice in the world; and his intelligence, for entrusting Christians to fix things. I wrestled with passages of Scripture that seemed to condone genocide and the oppression of women and struggled to make sense of the pride and hypocrisy within the church. I wondered if the God of my childhood was really the kind of God I wanted to worship, and at times I wondered if he even exists at all.

Read. You should read Bukowski and Ferlinghetti, read Sylvia Plath and Anne Sexton, and listen to Coltrane, Nina Simone, Hank Williams, Loretta Lynn, Son House, Robert Johnson, Howlin’ Wolf, Lightnin’ Hopkins, Miles Davis, Lou Reed, Nick Drake, Bobbie Gentry, George Jones, Jimmy Reed, Odetta, Funkadelic, and Woody Guthrie. Drive across America. Ride trains. Fly to countries beyond your comfort zone. Try different things. Join hands across the water. Different foods. New tasks. Different menus and tastes. Talk with the guy who’s working in construction on your block, who’s working on the highway you’re traveling on. Speak with your neighbors. Get to know them. Practice civil disobedience. Try new resistance. Be part of the solution, not the problem. Don’t litter the earth, it’s the only one you have, learn to love her. Care for her. Learn another language. Trust your friends with kindness. You will need them one day. You will need earth one day. Do not fear death. There are worse things than death. Do not fear the reaper. Lie in the sunshine but from time to time let the neon light your way. ZZ Top, Jefferson Airplane, Spirit. Get a haircut. Dye your hair pink or blue. Do it for you. Wear eyeliner. Your eyes are the windows to your soul. Show them off. Wear a feather in your cap. Run around like the Mad Hatter. Perhaps he had the answer. Visit the desert. Go to the zoo. Go to a county fair. Ride the Ferris wheel. Ride a horse. Pet a pig. Ride a donkey. Protest against war. Put a peace symbol on your automobile. Drive a Volkswagen. Slow down for skateboarders. They might have the answers. Eat gingerbread men. Pray to the moon and the stars. God is out there somewhere. Don’t worry. You’ll find out where soon enough. Dance. Even if you don’t know how to dance. Read The Four Agreements. Read the Bible. Read the Bhagavad Gita. Join nothing. It won’t help. No games, no church, no religion, no yellow-brick road, no way to Oz. Wear beads. Watch a caterpillar in the sun.

Interpreting history using modern values, known as presentism, is frowned upon by historians. Our society is less primitive than the one that produced the bible, so how can we fairly judge history by the morality of today? Perhaps we shouldn't; but the history is not the issue. The issue is biblical religion and morality... 'Presentism' is beside the point when dealing with a theology that claims to be timeless, absolute, and perfect.

The most revolutionary change that hit the world in the twentieth and twenty-first centuries was the liberation of women. The Bible and the Qur’an came from societies controlled by men. No surprise there. That’s how the world everywhere was run until fairly recently. And there is something worth noting before we go deeper into the issue. History shows that the men in charge never volunteer to give up their privileges. They don’t wake up one day and say, ‘I’ve suddenly realised that the way I control and dominate others is wrong. I must change my ways. So I’ll share my power with them. I’ll give them the vote!’ That’s never how it works. History shows that power always has to be wrested from those who have it. The suffragettes who fought for the vote or suffrage for women learned that lesson. Men didn’t volunteer to give women the vote. Women had to fight them for it.

Jesus must have had man hands. He was a carpenter, the Bible tells us. I know a few carpenters, and they have great hands, all muscled and worn, with nicks and callused pads from working wood together with hardware and sheer willpower. In my mind, Jesus isn't a slight man with fair hair and eyes who looks as if a strong breeze could knock him down, as he is sometimes depicted in art and film. I see him as sturdy, with a thick frame, powerful legs, and muscular arms. He has a shock of curly black hair and an untrimmed beard, his face tanned and lined from working in the sun. And his hands—hands that pounded nails, sawed lumber, drew in the dirt, and held the children he beckoned to him. Hands that washed his disciples' feet, broke bread for them, and poured their wine. Hands that hauled a heavy cross through the streets of Jerusalem and were later nailed to it. Those were some man hands.

For if the readiness is there, it is acceptable w according to what a person has, not according to what he does not have. 13For I do not mean that others should be eased and you burdened, but that as a matter of fairness 14your abundance at the present time should supply x their need, so that their abundance may supply your need, that there may be fairness. 15As it is written, y “Whoever gathered much had nothing left over, and whoever gathered little had no lack.

[Professor Greene's] reaction to GAMAY, as published in the Yale Daily News, fairly took one's breath away. He fondled the word "fascist" as though he had come up with a Dead Sea Scroll vouchsafing the key word to the understanding of God and Man at Yale. In a few sentences he used the term thrice. "Mr. Buckley has done Yale a great service" (how I would tire of this pedestrian rhetorical device), "and he may well do the cause of liberal education in America an even greater service, by stating the fascist alternative to liberalism. This fascist thesis . . . This . . . pure fascism . . . What more could Hitler, Mussolini, or Stalin ask for . . . ?" (They asked for, and got, a great deal more.) What survives, from such stuff as this, is ne-plus-ultra relativism, idiot nihlism. "What is required," Professor Greene spoke, "is more, not less tolerance--not the tolerance of indifference, but the tolerance of honest respect for divergent convictions and the determination of all that such divergent opinions be heard without administrative censorship. I try my best in the classroom to expound and defend my faith, when it is relevant, as honestly and persuasively as I can. But I can do so only because many of my colleagues are expounding and defending their contrasting faiths, or skepticisms, as openly and honestly as I am mine." A professor of philosophy! Question: What is the 1) ethical, 2) philosophical, or 3) epistemological argument for requiring continued tolerance of ideas whose discrediting it is the purpose of education to effect? What ethical code (in the Bible? in Plato? Kant? Hume?) requires "honest respect" for any divergent conviction?

Firmly grounded in the divine dream of Israel’s Torah, the Bible’s prophetic vision insists that God demands the fair and equitable sharing of God’s world among all of God’s people. In Israel’s Torah, God says, “The land is mine; with me you are but aliens and tenants” (Lev. 25:23). We are all tenant farmers and resident aliens in a land and on an earth not our own. The prophets speak in continuity with that radical vision of the earth’s divine ownership. They repeatedly proclaim it with two words in poetic parallelism. “The Lord is exalted,” proclaims Isaiah. “He dwells on high; he filled Zion with justice and righteousness” (33:5). “I am the Lord,” announces Jeremiah in the name of God. “I act with steadfast love, justice, and righteousness in the earth, for in these things I delight” (9:24). And those qualities must flow from God to us, from heaven to earth. “Thus says the Lord,” continues Jeremiah. “Act with justice and righteousness, and deliver from the hand of the oppressor anyone who has been robbed. And do no wrong or violence to the alien, the orphan, and the widow, or shed innocent blood in this place” (22:3). “Justice and righteousness” is how the Bible, as if in a slogan, summarizes the character and spirit of God the Creator and, therefore, the destiny and future of God’s created earth. It points to distributive justice as the Bible’s radical vision of God. “Ah, you who join house to house, who add field to field,” mourns the prophet Isaiah, “until there is room for no one but you, and you are left to live alone in the midst of the land” (5:8). But that landgrab is against the dream of God and the hope of Israel. Covenant with a God of distributive justice who owns the earth necessarily involves, the prophets insist, the exercise of distributive justice in God’s world and on God’s earth. All God’s people must receive a fair share of God’s earth.

I notice that you’re wearing your wedding ring,” he said after I sat down. “Do you think you might be in denial?” I guess it was a fair question, but it caught me off guard. “I know Chris is gone,” I said. “But I do feel as if I’m still married to him.” I looked at my ring. It didn’t mean I was in denial; it meant I loved Chris. Yet the question bothered me. My husband is dead, and of course I acknowledge it. But that’s different than shouting about it. The ring is a symbol of our love as well as our marriage. How should I treat that symbol? Do I have a problem? I left the office in a quandary. The Bible says “until death do you part.” I know that means that marriage lasts only until one death, and that it’s okay for me to marry again. I know good friends wo are widows, and I’ve encouraged them to marry, feeling it was right for them. One of my dearest friends decided to do just that this past summer. It hadn’t been that long since her husband had died, but things had just come together, and her new love deserved to be acknowledged. It was another case, to me, of finding beauty through the ashes. “I kept asking God, why now? Why so soon?” she confessed. “The answer that came back was, timing doesn’t matter. Accept the gift.” She’s right. People may judge her, but she had the courage and strength to admit that she had something beautiful, and that the right thing to do was act on it. I know with certainty that not only was the man right but the timing was as well. They have strengthened each other, and I’m sure will have a life together many can only dream of.

The inconsistencies of Christian people, who while professing to believe their Bible were yet content to live just as they would if there were no such book, had been one of the strongest arguments of my skeptical companions; and I frequently felt at that time, and said, that if I pretended to believe the Bible I would at ay rate attempt to live by it, putting it fairly to the test, and if it failed to prove true and reliable, would throw it overboard altogether. These views I retained when the Lord was pleased to bring me to Himself; and I think I may say that since then I have put God's Word to the test. Certainly it has never failed me. I have never had reason to regret the confidence I have placed I its promises, or to deplore following the guidance I have found in its directions.

GRAND AGE ET BAS AGE MÊLÉS I Mon âme est faite ainsi que jamais ni l'idée, Ni l'homme, quels qu'ils soient, ne l'ont intimidée; Toujours mon coeur, qui n'a ni bible ni koran, Dédaigna le sophiste et brava le tyran; Je suis sans épouvante étant sans convoitise; La peur ne m'éteint pas et l'honneur seul m'attise; J'ai l'ankylose altière et lourde du rocher; Il est fort malaisé de me faire marcher Par désir en avant ou par crainte en arrière; Je résiste à la force et cède à la prière, Mais les biens d'ici-bas font sur moi peu d'effet; Et je déclare, amis, que je suis satisfait, Que mon ambition suprême est assouvie, Que je me reconnais payé dans cette vie, Et que les dieux cléments ont comblé tous mes veux. Tant que sur cette terre, où vraiment je ne veux Ni socle olympien, ni colonne trajane, On ne m'ôtera pas le sourire de Jeanne.

Wrapped up in all of this talk of acceptance and tolerance is the matter of judgment. The worst thing in the world, we are told, is to judge. We must never judge, never be judgmental. We are constantly reminded that Jesus said, “Do not judge” (Matthew 7:1). And those three words have become the most popular words ever uttered by Our Lord. We like to pretend that everything else He said is summarized by this one phrase. We treat “Do not judge” as the distillation of His life and ministry. There are over seven hundred thousand words in the Bible (yes, I counted), and we have come to believe that they all can be condensed down into those three. We’re wrong. Yes, He does tell us not to judge. But to understand what “Do not judge” actually means, and how it ought to apply to our lives, we have to look at those words in the context of Christ’s teachings. We don’t even have to look very hard, because He makes the point clear in the very same chapter of the Bible. Here is the full verse from the seventh chapter of Matthew: Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, “Let me take the speck out of your eye,” when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye. The point here is that we must judge rightly and fairly, as Jesus says specifically in John 7:24: “Stop judging by mere appearances, but instead judge correctly.” The whole Bible is chock-full of judgments we are told to make about ourselves, about others, about actions and things and situations. Of course Jesus is not warning against judgment per se. He is warning, instead, against hypocritical and self-serving judgments. He says we must attend to the plank in our own eyes rather than focusing on the dust in our brother’s eye. But He does not recommend that we just leave our brother there to deal with the dust on his own. He tells us to take the plank out of our own eyes first and then help with the dust. This is both a practical and moral prescription. Moral because ignoring your plank would be self-righteous and dishonest. Practical because you cannot see well enough to handle the dust problem if you’ve got a big plank sticking in your eye. Judgment is good. We are commanded to judge. But our judgments themselves must be good, and made out of love and concern for our brother.

So,” Cole says. “Did you decide on a name yet?” Before I can answer, everyone starts speaking at once. “You should name him Jace after your favorite brother.” Cole shoots Jace a dirty look. “You should name him Cole after your good-looking brother.” Dylan gives me a rueful grin. “Dylan is a great boy’s name, too. Just saying.” Sawyer nudges her in the ribs. “So is Sawyer.” Oakley and I exchange a humorous glance. “Okay,” Oakley declares, rubbing his hands together. “The bidding starts at fifty dollars.” After pulling out his wallet, Jace slaps some money on the tray table. “I got a hundred for Jace, right here.” Cole shoves some bills into Oakley’s hands. “I got two hundred for Cole.” Wayne reaches inside his pocket. “Do you take credit?” “Sorry, Pops. Cash only.” Fanning the money in his hand, Oakley looks around the room. “Any more takers?” Dylan pulls some money out of her bra. “Yup. Four hundred for Dylan.” “Well, I didn’t bring my checkbook with me.” Smiling smugly, Sawyer pats her stomach. “But we are having a girl and a boy. Perhaps we can work out an exchange.” Jace glowers. “That’s not fair.” “It’s called bartering, bro.” Reaching over, Cole high-fives his wife. “And that right there is just one reason I love you so much, Bible Thumper. You’re so fucking smart.” Oakley’s shoveling the money into his wallet when a nurse waltzes in. “Hi, Bianca. I’m the lactation nurse. Do you think you’re ready to try breastfeeding yet?” Jace makes a face. “And that’s my cue to leave.” Cole shakes his head. “Not me. I’m not leaving until I know my nephew’s name is Cole.” I’m shifting to get into a more comfortable position when I notice the blue, green, orange, and purple butterflies scattered across the nurse’s scrubs. My chest swells and I look over at Oakley who’s smiling. There’s only one name that feels right. “Liam,” we whisper at the same time.

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

Taking the Bible seriously should mean taking politics seriously. The major voices in the Bible from beginning to end are passionate advocates of a different kind of world here on earth and here and now. Many American Christians are wary of doing this, for more than one reason. Some are so appalled by the politics of the Christian Right that they have rejected the notion that Christianity has anything to do with politics. Moreover, the word “politics” has negative associations in our time. Many think of narrowly partisan politics, as if politics is merely about party affiliation. Many also dismiss politics as petty bickering, as ego-driven struggles for power, even as basically corrupt. But there is a broader meaning of the word that is essential. This broader meaning is expressed by the linguistic root of the English word. It comes from the Greek word polis, which means “city.” Politics is about the shape and shaping of “the city” and by extension of large-scale human communities: kingdoms, nations, empires, the world. In this sense, politics matters greatly: it is about the structures of a society. Who rules? In whose benefit? What is the economic system like?—fair, or skewed toward the wealthy and powerful? What are the laws and conventions of the society like? Hierarchical? Patriarchal? Racist? Xenophobic? Homophobic? For Christians, especially in a democratic society in which they are a majority, these questions matter. To abandon politics means leaving the structuring of society to those who are most concerned to serve their own interests. It means letting the Pharaohs and monarchs and Caesars and domination systems, ancient and modern, put the world together as they will. In a democracy, politics in the broad sense does include how we vote. But it also includes more: what we support in our conversations, our contributions, monetary and otherwise, our actions. Not every Christian is called to be an activist. But all are called to take seriously God’s dream for a more just and nonviolent world.

There are people in this country who will argue that because of the demise of morals in general, and Sunday school in particular, kids today are losing their innocence before they should, that because of cartoons and Ken Starr and curricula about their classmates who have two mommies, youth learn too soon about sex and death. Well, like practically everyone else in the Western world who came of age since Gutenberg, I lost my innocence the old-time-religion way, by reading the nursery rhyme of fornication that is the Old Testament and the fairy tale bloodbath that is the New. Job taught me Hey! Life's not fair! Lot's wife taught me that I'm probably going to come across a few weird sleazy things I won't be able to resist looking into. And the book of Revelation taught me to live in the moment, if only because the future's so grim. Being a fundamentalist means going straight to the source. I was asked to not only read the Bible, but to memorize Bible verses. If it wasn't for the easy access to the sordid Word of God I might have had an innocent childhood. Instead, I was a worrywart before my time, shivering in constant fear of a god who, from what I could tell, huffed and puffed around the cosmos looking like my dad did when my sister refused to take her vitamins that one time. God wasn't exactly a children's rights advocate. The first thing a child reading the Bible notices is that you're supposed to honor your mother and father but they're not necessarily required to reciprocate. This was a god who told Abraham to knife his boy Isaac and then at the last minute, when the dagger's poised above Isaac's heart, God tells Abraham that He's just kidding. This was a god who let a child lose his birthright because of some screwball mix-up involving fake fur hands and a bowl of soup. This was a god who saw to it that his own son had his hands and feet nailed onto pieces of wood. God, for me, was not in the details. I still set store by the big Judeo-Christian messages. Who can argue with the Ten Commandments? Don't kill anybody: don't mess around with other people's spouses: be nice to your mom and dad. Fine advice. It was the minutiae that nagged me.

Do you know what a humanist is? My parents and grandparents were humanists, what used to be called Free Thinkers. So as a humanist I am honoring my ancestors, which the Bible says is a good thing to do. We humanists try to behave as decently, fairly, and as honorably as we can without any expectation of rewards or punishments in an afterlife. My brother and sister didn't think there was one, my parents and grandparents didn't think there was one. It was enough that they were alive. We humanists serve as best we can the only abstraction with which we have any real familiarity, which is our community. I am, incidentally, Honorary President of the American Humanist Association, having succeeded the late, great science fiction writer Isaac Asimov in that totally functionless capacity. We had a memorial service for Isaac a few years back, and I spoke and said at one point, "Isaac is up in heaven now." It was the funniest thing I could have said to an audience of humanists. I rolled them in the aisles. It was several minutes before order could be restored. And if I should ever die, God forbid, I hope you will say, "Kurt is up in heaven now." That's my favorite joke. How do humanists feel about Jesus? I say of Jesus, as all humanists do, "If what he said is good, and so much of it is absolutely beautiful, what does it matter if he was God or not?" But if Christ hadn't delivered the Sermon on the Mount, with its message of mercy and pity, I wouldn't want to be a human being. I'd just as soon be a rattlesnake.

Who can unravel destiny in the unpredictable twists of fate? I for one cannot, but I can say that I have clearly lived a life of purpose: to help secure the future of my ancient people who suffered so much and have contributed so much to humanity. This mission will continue to inspire me until the end of my days. I have been privileged to be guided by extraordinary parents, to be supported by a loving family, and to represent so many who shared my vision and followed me with open hearts through the turbulence of political life. But is there truly such a thing as a life of purpose? Every age has its Ecclesiastes and Lucretius, who tell us that all is ephemeral. “Vanity of vanity, all is vanity,”1 says the Bible. “What profit hath a man of all his labor which he hath taken under the sun?”2 Toward the end of his life, Will Durant, one of my favorite authors and a great admirer of the Jewish people, tried to comfort humanity by noting the value of human achievements, however temporary: We need not fret about the future… Never was our heritage of civilization and culture so secure, and never was it half so rich. We may do our little share to augment it and transmit it, confident that time will wear away chiefly the dross of it, and that what is finally fair and worthy in it will be preserved, to illuminate many generations.3 Durant was right. The rebirth of Israel is a miracle of faith and history. The Book of Samuel says, “The eternity of Israel will not falter.” Throughout our journey, including in the tempests and upheavals of modern times, this has held true. The People of Israel Live!

(FIRE) THE BOOK OF SATAN THE INFERNAL DIATRIBE The first book of the Satanic Bible is not an attempt to blaspheme as much as it is a statement of what might be termed 'diabolical indignation'. The Devil has been attacked by the men of God relentlessly and without reservation. Never has there been an opportunity, short of fiction, for the Dark Prince to speak out in the same manner as the spokesmen of the Lord of the Righteous. The pulpit-pounders of the past have been free to define 'good' and 'evil' as they see fit, and have gladly smashed into oblivion any who disagree with their lies - both verbally and, at time, physically. Their talk of 'charity', when applied to His Infernal Majesty, becomes an empty sham - and most unfairly, too, considering the obvious fact that without their Satanic foe their very religions would collapse. How sad, that the allegorical personage most responsible for the success of spiritual religions is show the least amount of charity and the most consistent abuse - and by those who most unctuously preach the rules of fair play! For all the centuries of shouting-down the Devil has received, he has never shouted back at his detractors. He has remained the gentleman at all times, while those he supports rant and rave. He has shown himself to be a model of deportment, but now he feels it is time to receive his due. Now the ponderous rule-books of hypocrisy are no longer needed. In order to relearn the Law of the Jungle, a small, slim diatribe will do. Each verse is an inferno. Each word is a tongue of fire. The flames of Hell burn fierce... and purify! Read on and learn the Law.

Who May Enter? Who may worship in your sanctuary, Lord? Who may enter your presence on your holy hill? Those who lead blameless lives and do what is right, speaking the truth from sincere hearts. Psalm 15:1-2 When we kneel at the altar, we present our hearts in reverent worship to God. It is our inward sacrifice of praise. In these verses the psalmist presents another side of worship—the worship that praises God with our lives. We offer this type of worship when we live in integrity and honesty in everyday situations. We offer it when we treat others with fairness in business deals and speak highly of others no matter who is listening. When we avoid the bitter tongue of gossip, tell the truth instead of resorting to a lie, or keep a promise we have made even at great cost, we are showing that our lives are a living sacrifice of worship to God. I’m thankful that we don’t have to be perfect to worship God. No one is without fault. However, when we endeavor to worship God through the way we live our lives, we offer him more than a show of worship. We present him with a heartbeat that sincerely desires to please him. Ask God today to help you live in such a way that your life is an offering of praise to his name. GOD, I am far from perfect, but I desire to serve you in integrity and honesty. I realize that others watch my life and that my daily decisions influence others. I pray that they will see you in both my words and my actions. Lord, I sincerely desire to worship you not only with my heart but with my character. Help me to live a blameless life. Only you can do this. May I speak your truth from a sincere heart so that you will receive the glory and honor you deserve.   THE HEART THAT IS NOT ENTRUSTED TO GOD FOR HIS SEARCHING, WILL NOT BE UNDERTAKEN BY HIM FOR CLEANSING. Frances Ridley Havergal (1836-1879)

We all know that there are harsh passages toward others in the Bible as well: dispossess the Canaanites, destroy Jericho, etc. But, as I said earlier, the evidence on the ground indicates that most of that (the Conquest) never happened. Likewise in the case of the destruction of the Midianites, as I described in Chapter 4, this was a story in the Priestly (P) source written as a polemic against any connection between Moses and Midian. It is a polemical story in literature, not a history of anything that actually happened. At the time that the Priestly author wrote the instruction to kill the Midianites, there were not any Midianites in the region. The Midianite league had disappeared at least four hundred years earlier. As we saw in Chapter 2, it was an attested practice in that ancient world to claim to have wiped out one's enemies when no such massacre had actually occurred. King Merneptah of Egypt did it. King Mesha of Moab did it. And, so there is no misunderstanding, the purpose of bringing up those parallels is not to say that it was all right to do so. It is rather to recognize that, even in what are possibly the worst passages about warfare in the Bible, those stories do not correspond to any facts of history. They are the words of an author writing about imagined events of a period centuries before his own time. And, even then, they are laws of war only against specific peoples: Canaanites, Amalekites, and Midianites, none of whom exist anymore. So they do not apply to anyone on earth. The biblical laws concerning war in general, against all other nations, for all the usual political and economic reasons that nations go to war, such as wars of defense or territory, do not include the elements that we find shocking about those specific cases. ... Now one can respond that even if these are just fictional stories they are still in the Bible, after all, and can therefore be regarded as approving of such devastating warfare. That is a fair point to raise. I would just add this caution: when people cherry-pick the most offensive passages in the Bible in order to show that it is bad, they have every right to point to those passages, but they should acknowledge that they are cherry-picking, and they should pay due recognition to the larger--vastly larger--ongoing attitude to aliens and foreigners. In far more laws and cases, the principle of treatment of aliens is positive.

I have come to believe that our culture’s popular understanding of these difficult doctrines is often a caricature of what the Bible actually teaches and what mature Christian theology has historically proclaimed. To Laugh At, To Live By What do I mean by a caricature? A caricature is a cartoonlike drawing of a real person, place, or thing. You’ve probably seen them at street fairs, drawings of popular figures like President Obama, Marilyn Monroe, or your aunt Cindy. Caricatures exaggerate some features, distort some features, and oversimplify some features. The result is a humorous cartoon. In one sense, a caricature bears a striking resemblance to the real thing. That picture really does look like President Obama, Marilyn Monroe, or your aunt Cindy. Features unique to the real person are included and even emphasized, so you can tell it’s a cartoon of that person and not someone else. But in another sense, the caricature looks nothing like the real thing. Salient features have been distorted, oversimplified, or blown way out of proportion. President Obama’s ears are way too big. Aunt Cindy’s grin is way too wide. And Marilyn Monroe . . . well, you get the picture. A caricature would never pass for a photograph. If you were to take your driver’s license, remove the photo, and replace it with a caricature, the police officer pulling you over would either laugh . . . or arrest you. Placed next to a photograph, a caricature looks like a humorous, or even hideous, distortion of the real thing. Similarly, our popular caricatures of these tough doctrines do include features of the original. One doesn’t have to look too far in the biblical story to find that hell has flames, holy war has fighting, and judgment brings us face-to-face with God. But in the caricatures, these features are severely exaggerated, distorted, and oversimplified, resulting in a not-so-humorous cartoon that looks nothing like the original. All we have to do is start asking questions: Where do the flames come from, and what are they doing? Who is doing the fighting, and how are they winning? Why does God judge the world, and what basis does he use for judgment? Questions like these help us quickly realize that our popular caricatures of tough biblical doctrines are like cartoons: good for us to laugh at, but not to live by. But the caricature does help us with something important: it draws our attention to parts of God’s story where our understanding is off. If the caricature makes God look like a sadistic torturer, a coldhearted judge, or a greedy génocidaire, it probably means there are details we need to take a closer look at. The caricatures can alert us to parts of the picture where our vision is distorted.

A few years ago, a couple of young men from my church came to our home for dinner. During the course of the dinner, the conversation turned from religion to various world mythologies and we began to play the game of ‘Name That Character.” To play this game, you pick a category such as famous actors, superheroes or historical characters. In turn, each person describes events in a famous character’s life while everyone else tries to guess who the character is. Strategically you try to describe the deeds of a character in such a way that it might fit any number of characters in that category. After three guesses, if no one knows who your character is, then you win. Choosing the category of Bible Characters, we played a couple of fairly easy rounds with the typical figures, then it was my turn. Now, knowing these well meaning young men had very little religious experience or understanding outside of their own religion, I posed a trick question. I said, “Now my character may seem obvious, but please wait until the end of my description to answer.” I took a long breath for dramatic effect, and began, “My character was the son of the King of Heaven and a mortal woman.” Immediately both young men smiled knowingly, but I raised a finger asking them to wait to give their responses. I continued, “While he was just a baby, a jealous rival attempted to kill him and he was forced into hiding for several years. As he grew older, he developed amazing powers. Among these were the ability to turn water into wine and to control the mental health of other people. He became a great leader and inspired an entire religious movement. Eventually he ascended into heaven and sat with his father as a ruler in heaven.” Certain they knew who I was describing, my two guests were eager to give the winning answer. However, I held them off and continued, “Now I know adding these last parts will seem like overkill, but I simply cannot describe this character without mentioning them. This person’s birthday is celebrated on December 25th and he is worshipped in a spring festival. He defied death, journeyed to the underworld to raise his loved ones from the dead and was resurrected. He was granted immortality by his Father, the king of the gods, and was worshipped as a savior god by entire cultures.” The two young men were practically climbing out of their seats, their faces beaming with the kind of smile only supreme confidence can produce. Deciding to end the charade I said, “I think we all know the answer, but to make it fair, on the count of three just yell out the answer. One. Two. Three.” “Jesus Christ” they both exclaimed in unison – was that your answer as well? Both young men sat back completely satisfied with their answer, confident it was the right one…, but I remained silent. Five seconds ticked away without a response, then ten. The confidence of my two young friends clearly began to drain away. It was about this time that my wife began to shake her head and smile to herself. Finally, one of them asked, “It is Jesus Christ, right? It has to be!” Shaking my head, I said, “Actually, I was describing the Greek god Dionysus.

Adventists urged to study women’s ordination for themselves Adventist Church President Ted N. C. Wilson appealed to members to study the Bible regarding the theology of ordination as the Church continues to examine the matter at Annual Council next month and at General Conference Session next year. Above, Wilson delivers the Sabbath sermon at Annual Council last year. [ANN file photo] President Wilson and TOSC chair Stele also ask for prayers for Holy Spirit to guide proceedings September 24, 2014 | Silver Spring, Maryland, United States | Andrew McChesney/Adventist Review Ted N. C. Wilson, president of the Seventh-day Adventist Church, appealed to church members worldwide to earnestly read what the Bible says about women’s ordination and to pray that he and other church leaders humbly follow the Holy Spirit’s guidance on the matter. Church members wishing to understand what the Bible teaches on women’s ordination have no reason to worry about where to start, said Artur A. Stele, who oversaw an unprecedented, two-year study on women’s ordination as chair of the church-commissioned Theology of Ordination Study Committee. Stele, who echoed Wilson’s call for church members to read the Bible and pray on the issue, recommended reading the study’s three brief “Way Forward Statements,” which cite Bible texts and Adventist Church co-founder Ellen G. White to support each of the three positions on women’s ordination that emerged during the committee’s research. The results of the study will be discussed in October at the Annual Council, a major business meeting of church leaders. The Annual Council will then decide whether to ask the nearly 2,600 delegates of the world church to make a final call on women’s ordination in a vote at the General Conference Session next July. Wilson, speaking in an interview, urged each of the church’s 18 million members to prayerfully read the study materials, available on the website of the church’s Office of Archives, Statistics, and Research. "Look to see how the papers and presentations were based on an understanding of a clear reading of Scripture,” Wilson said in his office at General Conference headquarters in Silver Spring, Maryland. “The Spirit of Prophecy tells us that we are to take the Bible just as it reads,” he said. “And I would encourage each church member, and certainly each representative at the Annual Council and those who will be delegates to the General Conference Session, to prayerfully review those presentations and then ask the Holy Spirit to help them know God’s will.” The Spirit of Prophecy refers to the writings of White, who among her statements on how to read the Bible wrote in The Great Controversy (p. 598), “The language of the Bible should be explained according to its obvious meaning, unless a symbol or figure is employed.” “We don’t have the luxury of having the Urim and the Thummim,” Wilson said, in a nod to the stones that the Israelite high priest used in Old Testament times to learn God’s will. “Nor do we have a living prophet with us. So we must rely upon the Holy Spirit’s leading in our own Bible study as we review the plain teachings of Scripture.” He said world church leadership was committed to “a very open, fair, and careful process” on the issue of women’s ordination. Wilson added that the crucial question facing the church wasn’t whether women should be ordained but whether church members who disagreed with the final decision on ordination, whatever it might be, would be willing to set aside their differences to focus on the church’s 151-year mission: proclaiming Revelation 14 and the three angels’ messages that Jesus is coming soon. 3 Views on Women’s Ordination In an effort to better understand the Bible’s teaching on ordination, the church established the Theology of Ordination Study Committee, a group of 106 members commonly referred to by church leaders as TOSC. It was not organized

I was, however, but a child in theology, and a novice in religion and in Biblical learning; but I thought he did not sustain his views from the .Bible, and told him so, He was alarmed, I dare say, at what appeared to him to be my obstinacy. I thought that my Bible clearly taught that the atonement was made for all men. He limited it to a part. I could not accept his view, for I could not see that he fairly proved it from the Bible.

It is clear from my reading of the Bible which of the moral foundations Jesus valued most. He did not want to be a king (authority), he did not take sides (loyalty), and he embraced even those society considered “unclean,” such as lepers, beggars, and harlots (purity). He was all about justice (fairness) and compassion (not harming others)—so much so that he even showed humanity and forgiveness toward those who betrayed, tortured, and murdered him.

Put another way: justice is about the fair distribution of the subject involved. In the Bible, it is primarily about a fair distribution of God’s world for all of God’s people. For example, when the Bible cries out for justice, can one really think it is demanding retribution?

Learn in confession to be honest with God. Do not give fair names to foul sins; call them what you will, they will smell no sweeter. What God sees them to be, that you should work to feel them to be; and with an honest, open heart acknowledge their real character

While the recollection of the believer’s sin fills him with shame and sorrow, its very darkness serves to show the brightness of mercy; guilt is the dark night in which the fair star of divine love shines with serene splendor.

We should pray when we are in a praying mood, for it would be sinful to neglect so fair an opportunity. We should pray when we are not in a proper mood, for it would be dangerous to remain in so unhealthy a condition.

So the disciple of Proverbs will acquire discipline that will produce a prudent life, and that prudent life will be demonstrated by “doing what is right and just and fair.

Vous pouvez donc dire avec assurance : Le Seigneur est avec moi et je ne crains pas ; que pourrait me faire un mortel ?

We’ve got more than our fair share of Bible-thumpers round here as it is. The old joyless fire-and-brimstone-and-two-fucks-a-lifetime Christian lot.

Things go wrong when you fish, and those chances increase when you’re in a boat. Often this has to do with what’s known as human error. This is the preferred term because it doesn’t name the human who made the error, especially when that human is me. Once, Dave and I were in his canoe on the last quarter mile of a long day on the water. We were around a bend from the takeout. Beyond one final rapids we would pull over and load up his van. The only thing standing in our way was a large rock. The current picked up and moved us faster, but it would be easy to avoid the rock. It would almost be harder to hit it than to miss it. I was in the bow, Dave was in the stern. Without question he was the captain, I’m not sure a fifteen-foot canoe has a captain, but Dave would be the captain of anything from a kayak to a steamer. “Go to the left of the rock,” he bellowed. This could not have been clearer and took on some urgency as the rock got nearer. Yet we rowed at cross-purposes and continued to head straight toward it. In search of clarity I shouted: “Our left or the rock’s left?” The metaphysical nature of this question has remained with me over the years. If it appeared in a Basho haiku, it might be considered cryptically wise or at least a noble mistranslation. Canoe in summer Floats slowly down the river Past the large rock’s left Not this time. The last thing I remember hearing, which echoed in my ears underwater as we turned over, was Dave saying emphatically, “The rock doesn’t have a left!” My tendency to overanalyze simple situations was captured in this question, though I’m embarrassed to admit in private moments it still makes sense to me that a rock can have a left. Hitting a rock with a canoe may have many reasons but one result. The canoe tipped at once, decisively, and Dave’s only concern was the fate of his tackle box, which occupied a place in his spiritual landscape like the Gutenberg Bible. Thankfully, the river wasn’t deep there, just a few feet. Once the tackle box was salvaged—which he always kept tightly shut in case of this exact sort of catastrophe—Dave was in a fairly agreeable mood. He didn’t care about getting wet or even mention it. He had the grin of a teenager who’s just talked his way out of a speeding ticket. This was not the first canoe he’d tipped out of. He was seventy-five years old.

[31:8, 9] Speak up for those who cannot speak for themselves, for the rights of all who are destitute. Speak up and judge fairly; defend the rights of the poor and needy.

History tells lies. It is important to understand this to understand the ARCW. A particularly harmful lie is that the United States of America was founded as a Christian nation. The traitors truly believe this because it has been taught them since they colored pilgrims with crayons in church nursery school while their parents were in the sanctuary learning to be more judgmental. As the young bigots grew into adultery [sic], they accepted this teaching uncritically, just as they accepted that everything in the Bible is true, and that science is wrong, if not evil, when it proves that humans have evolved from non-human life forms. The traitors should, in fairness, be permitted to prove the intensity of this mental abuse in their defense at the ARCW war crimes trials.         America was not established as a Christian nation. To the contrary, it was intentionally set up as a godless nation. That’s why no god or religion of any kind is mentioned in our Constitution. This was so important that it was memorialized in the first words of the first amendment to our Constitution, to wit, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof....” The people who started this country knew what religious war and holy terror was, and they wanted to be very clear that America was a democracy set up under human law, not religious authority or rule. This was made exquisitely clear when, in a treaty with Tripoli, signed by President John Adams on June 10, 1797, the United States Senate unanimously declared, “...the government of the United States of America is not in any sense founded on the Christian Religion.” That’s that, said the grammarian. People who don’t like the American way, and think church and state should not be separated, really ought to move to Serbia where they can kill and rape non-believers with impunity.

From a search of the sacred text itself, using a computerized King James Bible, available in Christian bookstores, we discover that the following words do not appear in the Bible: cooperate; cooperation; moral; traditional values; rational; rights; morals; independence; congress; compromise; progress; republic; republican; democrat; democracy; insight; morality; jury; vote; test; due process; consequences; coincidence; parliament; majority; minority; constitution; achievement; aspire; human; invention; explore; discovery; humanity; humanism; university; universe; homosexual; fairness; harmony; treaty; logic; sexuality; abort; abortion; fetus; poet; poetry; artist; creativity. [Editor’s note: As a matter of fact, the word ‘brain’ also is not to be found there either!] If the Bible is the foundation of morality and our way of life, we are in serious trouble indeed. If the ARCW is lost, we will have no need for those omitted words.

In our world 'justice' has come to mean simply fairness, paying what you owe, fulfilling your obligations, obeying the law. And this is an excellent thing. But it is not a fundamental thing. When the Bible speaks of justice, tsedech or dikaiosune, it means first the generosity of God, the righteousness of God: the generosity conveyed to us in the Son of God, who was ready to be killed for the sake of sharing fully in our humanity, a generosity in which we have been allowed and called to share, so that we can live with each other not just by fairness and strict obligation but by friendship, so that we give each other space to be, so that we can live in what Paul calls 'the freedom of the glory of the children of God' (Rom. 8.21).

It is one thing for modern educated people to feel they must believe these old stories as factual when science proves otherwise. It is quite another for ancient people living before the dawn of scientific technology to venture clever but inevitably mistaken explanations. My guess is that many secular folks in our day take a dim view of biblical tales of a six-day creation, a universal flood, etc., blaming these stories for the oppressive use of them by religious leaders who ought to know better. But that’s not fair. Who, after all, scorns and ridicules the Greek or the Norse myths? No one, because no one catechizes us to believe these literally. They haven’t left a bad taste in our mouths. Nor should the myths of Genesis. If we could somehow visit the past and explain to the authors of Genesis the true origins of the earth and its life-forms, of languages, and of ethnicities, I suspect they would rejoice to learn the truth of the matter.

As in the Mosaic orders in Exodus, Nehemiah’s measures were to ensure fairness in the society. Whenever one gives back what they have taken unlawfully from others, it ensures that neither party is taken advantage of. For that reason, when we restore what we have taken unlawfully from others, societal balance is secured. Above all, it brings peace and a sense of oneness to both the victim and the cheater.

I've seen her using that limited reading ability of hers on her Bible. I suspect that in her own way, she's a fairly moral woman.

Be kind and honest and you will live a long life; others will respect you and treat you fairly.

This letter is from Simon* Peter, a slave and apostle of Jesus Christ. I am writing to you who share the same precious faith we have. This faith was given to you because of the justice and fairness* of Jesus Christ,

Eileen says what they should really do, if they want to be fair about it, is offer a Bible study class for credit, and let us take that instead of sitting an extra hour in study hall, twiddling our so-called opposable thumbs.

The Ten Commandments As Interpreted by Robin Palmetier 1. Don’t lie. Unless it’s to the police. 2. Don’t cheat your customers. Robin always made sure her dime bags were just a bit larger than any other dealers’ in the area, insuring loyalty in her clientele. 3. Always be polite. Especially to people who don’t like you, as it will piss them off. 4. Don’t steal from anyone. Anyone meaning people, leaving corporations and the IRS fair game. 5. Don’t kill. This one was also on the Bible’s list but, like many Christians, Robin had a long list of exceptions to this rule. It was okay to kill sexual predators (unless they were born-again while serving time), liberal commentators, and anyone described as a "bad guy" by the greatest journalist and political leader of all time, Box News commentator Malcolm Wright. Unless, of course, Mr. Wright happened to be talking about one of her personal friends, which, on occasion, he had. 6. Do not take the Lord’s name in vein. Shit, fuck, cock, pussy, bitch, bastard and their ilk were just fine. Goddamn’s and Jesus Christ’s were no-no’s. 7. Always repay a favor with a favor. Someone does something nice for you, do something nice right back. Being in someone’s debt is a dangerous thing. 8. Affirm that every word in the Bible is true, except the parts that clearly aren’t. Like that thing about eating shellfish—though supposedly an abomination on par with adultery, murder, poly-cotton blends and paying interest on a mortgage—it could not possibly be God’s will. Robin loved scallops and knew the good Lord would not wish to deny her this pleasure. 9. Discuss all decisions with God directly and listen closely to his advice. Sadly, when Praline tried this himself he got nothing but an extended silence, while his mother always seemed to get very detailed instructions. 10. Always remember your mama loves you.

Her ass looks its best here, with the little wrinkles and pockets fairly well ironed out.

Much of the Persian period is blank for Jewish history, however you look at it. If a good deal of the work of writing and editing the Hebrew Bible went on during this time, it is hardly surprising that we know nothing about it. Yet we are not completely ignorant: for some parts of this 200-year period we have a fair amount of information, and for other parts we have some outline information provided by archaeology and other sources.

Yet is all this fair to Erasmus? Was he not the one who made the Greek New Testament available, so providing the coals for the Reformation? Certainly he did, and yet his possession of the Scriptures (and his deep study of them) changed little for the man himself because of how he treated them. Burying them under convenient assertions of their vagueness, he accorded the Scriptures little practical, let alone governing, authority. The result was that, for Erasmus, the Bible was just one voice among many, and so its message could be tailored, squeezed, and adjusted to fit his own vision of what Christianity was. To break out of that suffocating scheme and achieve any substantial reformation, it took Luther’s attitude, that Scripture is the only sure foundation for belief (sola Scriptura). The Bible had to be acknowledged as the supreme authority and allowed to contradict and overrule all other claims, or else it would itself be overruled and its message hijacked. In other words, a simple reverence for the Bible and acknowledgment that it has some authority would never have been enough to bring about the Reformation. Sola Scriptura was the indispensable key for change.

It is fairly commonplace now to admit that our American culture is centered around the self. We believe in the supremacy of self-interest to such an extent that all else is subjected to the question of personal gain. “What’s in it for me?” is the measure of value placed on options posed to us. Even when we read the Bible, we read it as though God exists to cater to our every whim. We believe our personal destiny (i.e., salvation) is the central focus of Scripture. Such is the extent of our heresy.

Jeremiah’s Temple Message 7 This is the word that the LORD spoke to Jeremiah: 2“Stand at the gate of the Temple and preach this message there: “‘Hear the word of the LORD, all you people of the nation of Judah! All you who come through these gates to worship the LORD, listen to this message! 3This is what the LORD All-Powerful, the God of Israel, says: Change your lives and do what is right! Then I will let you live in this place. 4Don’t trust the lies of people who say, “This is the Temple of the LORD. This is the Temple of the LORD. This is the Temple of the LORD!” 5You must change your lives and do what is right. Be fair to each other. 6You must not be hard on strangers, orphans, and widows. Don’t kill innocent people in this place! Don’t follow other gods, or they will ruin your lives. 7If you do these things, I will let you live in this land that I gave to your ancestors to keep forever. 8“‘But look, you are trusting lies, which is useless. 9Will you steal and murder and be guilty of adultery? Will you falsely accuse other people? Will you burn incense to the god Baal and follow other gods you have not known? 10If you do that, do you think you can come before me and stand in this place where I have chosen to be worshiped? Do you think you can say, “We are safe!” when you do all these hateful things? 11This place where I have chosen to be worshiped is nothing more to you than a hideout for robbers. I have been watching you, says the LORD. 12“‘You people of Judah, go now to the town of Shiloh, where I first made a place to be worshiped. See what I did to it because of the evil things the people of Israel had done. 13You people of Judah have done all these evil things too, says the LORD. I spoke to you again and again, but you did not listen to me. I called you, but you did not answer. 14So I will destroy the place where I have chosen to be worshiped in Jerusalem. You trust in that place, which I gave to you and your ancestors, but I will destroy it just as I destroyed Shiloh. 15I will push you away from me just as I pushed away your relatives, the people of Israel!’ 16“As for you, Jeremiah, don’t pray for these people. Don’t cry out for them or ask anything for them or beg me to help them, because I will not listen to you. 17Don’t you see what they are doing in the towns of Judah and in the streets of Jerusalem? 18The children gather wood, and the fathers use the wood to make a fire. The women make the dough for cakes of bread, and they offer them to the Queen Goddess. They pour out drink offerings to other gods to make me angry. 19But I am not the one the people of Judah are really hurting, says the LORD. They are only hurting themselves and bringing shame upon themselves. 20“‘So this is what the Lord God says: I will pour out my anger on this place, on people and animals, on the trees in the field and the crops in the ground. My anger will be like a hot fire that no one can put out.

The Bible describes love in First Corinthians thirteen. It talks about all the positive things that love is, you know, kind, patient, not proud or rude. What we learn in marriage is that love does not stop you from wanting to walk out and never come back. It doesn’t stop you from sometimes feeling some type of way because you are on the giving end and not on the receiving. Love is not fair. Sometimes it forces you to give seventy-five percent when your partner is only giving twenty-five percent. Now, this should not always be the case, but sometimes, it is. The beautiful thing about joining your lives together is that you can bear each other’s burdens, so when all you have in you is twenty-five percent, she adds her seventy-five, and you are still at one hundred percent. Love does not guarantee that marriage lasts. That’s the problem a lot of people encounter. They say well, I’m just not in love anymore. Guess what, sometimes you won’t feel love. That’s why you have to commit yourself to the partnership and the friendship. Keep the communication open and always be willing to listen before you speak.

6 For a child is born to us,    a son is given to us.   The government will rest on his shoulders.    And he will be called:   Wonderful Counselor,[*] Mighty God,    Everlasting Father, Prince of Peace. 6 Pues nos ha nacido un niño,    un hijo se nos ha dado;   el gobierno descansará sobre sus hombros,    y será llamado:   Consejero Maravilloso,[*] Dios Poderoso,    Padre Eterno, Príncipe de Paz. 7 His government and its peace    will never end.   He will rule with fairness and justice from the throne of his ancestor David    for all eternity.   The passionate commitment of the LORD of Heaven’s Armies    will make this happen!

The God of Christianity never claims to be fair. He goes beyond fair. The Bible teaches that he decided not to give us what we deserve--that's mercy. In addition, God decided to give us what we don't deserve--we call that grace.

Christ Took Our Punishment 21 But now God has shown us a way to be made right with him without keeping the requirements of the law, as was promised in the writings of Moses* and the prophets long ago. 22 We are made right with God by placing our faith in Jesus Christ. And this is true for everyone who believes, no matter who we are. 23 For everyone has sinned; we all fall short of God’s glorious standard. 24 Yet God, with undeserved kindness, declares that we are righteous. He did this through Christ Jesus when he freed us from the penalty for our sins. 25 For God presented Jesus as the sacrifice for sin. People are made right with God when they believe that Jesus sacrificed his life, shedding his blood. This sacrifice shows that God was being fair when he held back and did not punish those who sinned in times past, 26 for he was looking ahead and including them in what he would do in this present time. God did this to demonstrate his righteousness, for he himself is fair and just, and he declares sinners to be right in his sight when they believe in Jesus. 27 Can we boast, then, that we have done anything to be accepted by God? No, because our acquittal is not based on obeying the law. It is based on faith. 28 So we are made right with God through faith and not by obeying the law. 29 After all, is God the God of the Jews only? Isn’t he also the God of the Gentiles? Of course he is. 30 There is only one God, and he makes people right with himself only by faith, whether they are Jews or Gentiles.* 31 Well then, if we emphasize faith, does this mean that we can forget about the law? Of course not! In fact, only when we have faith do we truly fulfill the law.

is a great vexation to the spirits of good ministers to see people deaf to all the fair warnings given them, and running headlong upon ruin, notwithstanding all the kind methods taken to prevent it.

Esau was an hunter - And a man that knew how to live by his wits, for he was a cunning hunter. A man of the field - All for the game, and never so well but as when he was in pursuit of it. And Jacob was a plain man - An honest man, that dealt fairly. And dwelt in tents - Either, As a shepherd, loving that safe and silent employment of keeping sheep, to which also he bred up his children, Gen 46:34. Or, As a student, he frequented the tents of Melchizedek or Heber, as some understand it, to be taught by them divine things.

Honestly, to my contemporary worship mind-set, the emphasis on structure usually leaves me a bit perplexed. It always feels a bit like creating a format on how I should tell my wife I love her. Do this, then tell her this, then the flowers, then the kiss. Now do it like that every time. Laying out a specific order of communication might help me express my love to her more effectively for a time or two, but after that the structure seems to get in the way of what I am trying to do. It seems to me that the heart can fairly quickly be overwhelmed by a strict adherence to form, and in worship the heart remains deeply important.

Sin EXPLANATION: Sin means refusing to do God’s will and failing to do all that God wants. Since Adam’s rebellion against God, our nature is to disobey him. Our sin cuts us off from God. Sin causes us to want to live our own way rather than God’s way. Because God is morally perfect, just, and fair, he is right to condemn sin.

O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colors, and lay thy foundations with sapphires