Famous Redemption Quotes

A month earlier, twenty-six-year-old Zamperini had been one of the greatest runners in the world, expected by many to be the first to break the four-minute mile, one of the most celebrated barriers in sport. Now his Olympian’s body had wasted to less than one hundred pounds and his famous legs could no longer lift him. Almost everyone outside of his family had given him up for dead.

From the moment that Watanabe locked eyes with Louie Zamperini, an officer, a famous Olympian, and a man for whom defiance was second nature, no man obsessed him more.

You’ve come full circle. Here you are again, with it all to do all over again, and you must decide all over again whether you want to be famous or whether you want to write. And the two things, in spite of all the evidence, have nothing whatever in common.

There were battles ahead, dangers she and Hanne would have to face. What they were attempting was audacious, maybe impossible, but somehow she knew they would manage it. Nina rested her cheek against Hanne’s. She’d honored Matthias, and this path, somewhere between revenge and redemption, was the right one. My place is with the wolves. Nina sat up straight. “Hanne, what do I call you now? Rasmus?” Hanne shuddered. “I can’t stand that. We’ll have to choose a new name. A Saint’s name. To honor the prince’s newfound faith in the Children of Djel.” “All Saints, you’re a quick learner. That’s a politician’s move.” “But we have to pick a good one.” “How about Demyan? Or Ilya? He was famous. And he changed the world.” Her prince smiled. “I don’t know the story.” “I’ll tell it to you,” Nina said. Outside, night was falling and the sky was full of stars. “I’ll tell you a thousand stories, my love. We’ll write the new endings, one by one.

Truth is, we’re a lot better off, and a lot closer to experiencing real, feel-good moments, when we’re wringing ourselves out for the glory of God and fulfilling our daily tasks—at work, at home, in ministry, anywhere. What did Vince Lombardi say in that famous speech: “I firmly believe that any man’s finest hour—his greatest fulfillment to all he holds dear—is that moment when he has worked his heart out in a good cause and lies exhausted on the field of battle—victorious.

I write because of the fragility of our existence. I write because it's my answer to impermanence. I write because it helps me stay connected to my heart. I write because we’re all different, and so much the same. I write because the world needs more tenderness. I write because I'm tired of secrets. I write because it’s my path to redemption. I write because I've forsaken those that I love. I write because I want to know myself. I write because I want to know you. I write because I'm drawn towards things I shouldn't do. I write because every flower is meant to bloom. I write because life is full of paradoxes. I write because I’ve had to leave friends behind. I write because it's my form of prayer. I write because, when I write, I lose track of time. I write because I've walked dark streets looking for love. I write because of the way the sublime slips away from words. I write because of the twice shy part of once burned. I write because it helps me learn. I write because there are plenty of people who have written, famous well-published people, literary figures, literary giants, and I didn't like what they wrote. I write because I'm always telling myself stories anyhow. I write because I don't know all of the reasons I write. I write for you. I write. I write. I write.

If Thomas represents an epistemology of faith, which transcends but also includes historical and scientific knowing, we might suggest that Paul represents at this point an epistemology of hope. In 1 Corinthians 15 he sketches his argument that there will be a future resurrection as part of God’s new creation, the redemption of the entire cosmos as in Romans 8. Hope, for the Christian, is not wishful thinking or mere blind optimism. It is a mode of knowing, a mode within which new things are possible, options are not shut down, new creation can happen. There is more to be said about this, but not here. All of which brings us to Peter. Epistemologies of faith and hope, both transcending and including historical and scientific knowing, point on to an epistemology of love—an idea I first met in Bernard Lonergan but that was hardly new with him. The story of John 21 sharpens it up. Peter, famously, has denied Jesus. He has chosen to live within the normal world, where the tyrants win in the end and where it’s better to dissociate yourself from people who get on the wrong side of them. But now, with Easter, Peter is called to live in a new and different world. Where Thomas is called to a new kind of faith and Paul to a radically renewed hope, Peter is called to a new kind of love.15 Here

The alternative to violence is nonviolent resistance. This method was made famous in our generation by Mohandas K. Gandhi, who used it to free India from the domination of the British empire. Five points can be made concerning nonviolence as a method in bringing about better racial conditions. First, this is not a method for cowards; it does resist. The nonviolent resister is just as strongly opposed to the evil against which he protests as the person who uses violence. His method is passive or nonaggressive in the sense that he is not physically aggressive toward his opponent. But his mind and emotions are always active, constantly seeking to persuade the opponent that he is mistaken. This method is passive physically but strongly active spiritually; it is nonaggressive physically but dynamically aggressive spiritually. A second point is that nonviolent resistance does not seek to defeat or humiliate the opponent, but to win his friendship and understanding. The nonviolent resister must often express his protest through noncooperation or boycotts, but he realizes that noncooperation and boycotts are not ends themselves; they are merely means to awaken a sense of moral shame in the opponent. The end is redemption and reconciliation. The aftermath of nonviolence is the creation of the beloved community, while the aftermath of violence is tragic bitterness. A third characteristic of this method is that the attack is directed against forces of evil rather than against persons who are caught in those forces. It is evil we are seeking to defeat, not just the persons victimized by evil. Those of us who struggle against racial injustice must come to see that the basic tension is not between races. As I like to say to the people in Montgomery, Alabama: ‘The tension in this city is not between white people and Negro people. The tension is at bottom between justice and injustice, between the forces of light and the forces of darkness. And if there is a victory it will be a victory not merely for fifty thousand Negroes, but a victory for justice and the forces of light. We are out to defeat injustice and not white persons who may happen to be unjust.’ A fourth point that must be brought out concerning nonviolent resistance is that it avoids not only external physical violence but also internal violence of spirit. At the center of nonviolence stands the principle of love. In struggling for human dignity, the oppressed people of the world must not allow themselves to become bitter or indulge in hate campaigns. To retaliate with hate and bitterness would do nothing but intensify the hate in the world. Along the way of life, someone must have sense enough and morality enough to cut off the chain of hate. This can be done only by projecting the ethics of love to the center of our lives.

(3) Theology of Exodus: A Covenant People “I will take you as my own people, and I will be your God” (Exod 6:7). When God first demanded that the Egyptian Pharaoh let Israel leave Egypt, he referred to Israel as “my … people.” Again and again he said those famous words to Pharaoh, Let my people go.56 Pharaoh may not have known who Yahweh was,57 but Yahweh certainly knew Israel. He knew them not just as a nation needing rescue but as his own people needing to be closely bound to him by the beneficent covenant he had in store for them once they reached the place he was taking them to himself, out of harm's way, and into his sacred space.58 To be in the image of God is to have a job assignment. God's “image”59 is supposed to represent him on earth and accomplish his purposes here. Reasoning from a degenerate form of this truth, pagan religions thought that an image (idol) in the form of something they fashioned would convey to its worshipers the presence of a god or goddess. But the real purpose of the heavenly decision described in 1:26 was not to have a humanlike statue as a representative of God on earth but to have humans do his work here, as the Lord's Prayer asks (“your will be done on earth as it is in heaven,” Matt 6:10). Although the fall of humanity as described in Genesis 3 corrupted the ability of humans to function properly in the image of God, the divine plan of redemption was hardly thwarted. It took the form of the calling of Abraham and the promises to him of a special people. In both Exod 6:6–8 and 19:4–6 God reiterates his plan to develop a people that will be his very own, a special people that, in distinction from all other peoples of the earth, will belong to him and accomplish his purposes, being as Exod 19:6 says “a kingdom of priests and a holy nation.” Since the essence of holiness is belonging to God, by belonging to God this people became holy, reflecting the character of their Lord as well as being obedient to his purposes. No other nation in the ancient world ever claimed Yahweh as its God, and Yahweh never claimed any other nation as his people. This is not to say that he did not love and care for other nations60 but only to say that he chose Israel as the focus of his plan of redemption for the world. In the New Testament, Israel becomes all who will place faith in Jesus Christ—not an ethnic or political entity at all but now a spiritual entity, a family of God. Thus the New Testament speaks of the true Israel as defined by conversion to Christ in rebirth and not by physical birth at all. But in the Old Covenant, the true Israel was the people group that, from the various ethnic groups that gathered at Sinai, agreed to accept God's covenant and therefore to benefit from this abiding presence among them (see comments on Exod 33:12–24:28). Exodus is the place in the Bible where God's full covenant with a nation—as opposed to a person or small group—emerges, and the language of Exod 6:7, “I will take you as my own people, and I will be your God,” is language predicting that covenant establishment.61

The dark picture which St. Paul, in addressing the Romans, draws of the heathenism of his day, is fully sustained by Seneca, Tacitus, Juvenal, Persius, and other heathen writers of that age, and shows the absolute need of redemption. "The world," says Seneca, in a famous passage, "is full of crimes and vices. More are committed than can be cured by force. There is an immense struggle for iniquity. Crimes are no longer bidden, but open before the eyes. Innocence is not only rare, but nowhere."83 

One of Rev. McGready’s sermons, entitled “A Sacramental Meditation,” was based upon Genesis 28:17—“How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.” This sermon can perhaps begin to give us an understanding of the intensity that led to such extreme reactions. The points of this sermon resemble some that Edwards made in his famous sermon “Sinners in the Hands of an Angry God”: 1)A sacramental table is a dreadful place; for God is there. 2)A sacramental table is a dreadful place, because it is a striking exhibition of the most important transaction ever witnessed by men or angels, vis. the redemption of guilty sinners by the bitter agonies, bloody sufferings and dying groans of the incarnate God. 3)A sacramental table is a dreadful place; for the Holy One of Israel here confers and sups with pardoned rebels. 4)A sacramental table is a dreadful place; for here heaven is brought down to earth.316

The Bible reads like a collection of books about people caught up in exodus and exile. It is a book that shows the destruction of imperialism and war. It shows how innocents suffer. The climax of the book is the suffering innocent saviour crucified on a tree. But, God is not done there, it is also a story of resurrection, redemption, and hope. It is the story of people with good news to share by words and action. It is counter-culture and more relevant now than some may realise. In an age of wars and rumours of war, an age of refugees in exile and mass exodus, it speaks of the need for love and compassion. The early followers of Jesus were famous for love and not hate. So while the extremists, the religiously ignorant, the politically cold, the divisive nationalists and the greedy arms dealers fuel the world's problems, and beat the war drums, let us the people of new birth be lights in the darkness and voices in the wilderness. Let us live and sing the song of love, for truly His banner over us is love. It is to that beat we march and in His name, not the gods of hate and war, but the God of love, the Prince of Shalom (peace). Soli Deo Gloria. Amen

In the American Declaration of Independence, Thomas Jefferson translated this idea into the famous words: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness…” What is interesting about this sentence is that “these truths” are anything but self-evident. They would have been regarded as subversive by Plato, who held that humanity is divided into people of gold, silver and bronze and that hierarchy is written into the structure of society.[7] They would have been incomprehensible to Aristotle who believed that some were born to rule and others to be ruled.[8] They are “self-evident” only to one steeped in the Bible.