Free Redeem Quotes

Liberty is never unalienable; it must be redeemed regularly with the blood of patriots or it always vanishes. Of all the so-called natural human rights that have ever been invented, liberty is least likely to be cheap and is never free of cost.

I want to be free Michael, just for once in my whole life I want to be free" "You are free. You just don't know it yet

You are free, you just don't know it" ~Michael to Sarah

When I had nothing more to lose, I was given everything. When I ceased to be who I am, I found myself. When I experienced humiliation and yet kept on walking, I understood that I was free to choose my destiny. Perhaps there's something wrong with me, I don't know, perhaps my marriage was a dream I couldn't understand while it lasted. All I know is that even though I can live without her, I would still like to see her again, to say what I never said when we were together: I love you more than I love myself. If I could say that, then I could go on living, at peace with myself, because that love has redeemed me.

I don’t want to see the world through rose-colored glasses. I want to see it with a wildflower heart like yours, desperately chasing after what makes me happy, wild, and free. And most of all, I want to chase after it with you.

Man is a rope stretched between the animal and the Superman--a rope over an abyss. A dangerous crossing, a dangerous wayfaring, a dangerous looking-back, a dangerous trembling and halting. What is great in man is that he is a bridge and not a goal: what is lovable in man is that he is an OVER-GOING and a DOWN-GOING. I love those that know not how to live except as down-goers, for they are the over-goers. I love the great despisers, because they are the great adorers, and arrows of longing for the other shore. I love those who do not first seek a reason beyond the stars for going down and being sacrifices, but sacrifice themselves to the earth, that the earth of the Superman may hereafter arrive. I love him who lives in order to know, and seeks to know in order that the Superman may hereafter live. Thus seeks he his own down-going. I love him who labors and invents, that he may build the house for the Superman, and prepare for him earth, animal, and plant: for thus seeks he his own down-going. I love him who loves his virtue: for virtue is the will to down-going, and an arrow of longing. I love him who reserves no share of spirit for himself, but wants to be wholly the spirit of his virtue: thus walks he as spirit over the bridge. I love him who makes his virtue his inclination and destiny: thus, for the sake of his virtue, he is willing to live on, or live no more. I love him who desires not too many virtues. One virtue is more of a virtue than two, because it is more of a knot for one's destiny to cling to. I love him whose soul is lavish, who wants no thanks and does not give back: for he always bestows, and desires not to keep for himself. I love him who is ashamed when the dice fall in his favor, and who then asks: "Am I a dishonest player?"--for he is willing to succumb. I love him who scatters golden words in advance of his deeds, and always does more than he promises: for he seeks his own down-going. I love him who justifies the future ones, and redeems the past ones: for he is willing to succumb through the present ones. I love him who chastens his God, because he loves his God: for he must succumb through the wrath of his God. I love him whose soul is deep even in the wounding, and may succumb through a small matter: thus goes he willingly over the bridge. I love him whose soul is so overfull that he forgets himself, and all things that are in him: thus all things become his down-going. I love him who is of a free spirit and a free heart: thus is his head only the bowels of his heart; his heart, however, causes his down-going. I love all who are like heavy drops falling one by one out of the dark cloud that lowers over man: they herald the coming of the lightning, and succumb as heralds. Lo, I am a herald of the lightning, and a heavy drop out of the cloud: the lightning, however, is the SUPERMAN.--

To reiterate: not all things need to be finished, and free reading is a prime example of this. Writing – or the composition of words which are intended to be read – just like painting, sculpting, or composing music, is a form of art. Typically, not all art is able to resonate with each and every viewer – or, in this case, reader. If we walk through a museum and see a boring painting, or listen to an album we don’t enjoy, we won’t keep staring at said painting, nor will we listen to the album. So, if we don’t like a book, if we aren’t learning from it, dreaming about it, enjoying its descriptions, pondering its messages, or whatever else may be redeeming about a specific book, why would we waste our time to “just finish it?” Sure, we may add another book to the list of books read, but is more always better?

Nothing is random, nor will anything ever be, whether a long string of perfectly blue days that begin and end in golden dimness, the most seemingly chaotic political acts, the rise of a great city, the crystalline structure of a gem that has never seen the light, the distributions of fortune, what time the milkman gets up, the position of the electron, or the occurrence of one astonishing frigid winter after another. Even electrons, supposedly the paragons of unpredictability, are tame and obsequious little creatures that rush around at the speed of light, going precisely where they are supposed to go. They make faint whistling sounds that when apprehended in varying combinations are as pleasant as the wind flying through a forest, and they do exactly as they are told. Of this, one is certain. And yet, there is a wonderful anarchy, in that the milkman chooses when to arise, the rat picks the tunnel into which he will dive when the subway comes rushing down the track from Borough Hall, and the snowflake will fall as it will. How can this be? If nothing is random, and everything is predetermined, how can there be free will? The answer to that is simple. Nothing is predetermined, it is determined, or was determined, or will be determined. No matter, it all happened at once, in less than an instant, and time was invented because we cannot comprehend in one glance the enormous and detailed canvas that we have been given - so we track it, in linear fashion piece by piece. Time however can be easily overcome; not by chasing the light, but by standing back far enough to see it all at once. The universe is still and complete. Everything that ever was is; everything that ever will be is - and so on, in all possible combinations. Though in perceiving it we image that it is in motion, and unfinished, it is quite finished and quite astonishingly beautiful. In the end, or rather, as things really are, any event, no matter how small, is intimately and sensibly tied to all others. All rivers run full to the sea; those who are apart are brought together; the lost ones are redeemed; the dead come back to life; the perfectly blue days that have begun and ended in golden dimness continue, immobile and accessible; and, when all is perceived in such a way as to obviate time, justice becomes apparent not as something that will be, but something that is.

There are 500 reasons I write for children.... Children read books, not reviews. They don't give a hoot about the critics.... They don't read to free themselves of guilt, to quench their thirst for rebellion, or to get rid of alienation. They still believe in God, the family, angels, devils, witches, goblins, logic, clarity, punctuation, and other such obsolete stuff.... They don't expect their beloved writer to redeem humanity. Young as they are, they know that it is not in his power. Only the adults have such childish illusions.

And that is enough to raise your thoughts to what may happen when the redeemed soul, beyond all hope and nearly beyond belief, learns at last that she has pleased Him whom she was created to please. There will be no room for vanity then. She will be free from the miserable illusion that it is her doing. With no taint of what we should now call self-approval she will most innocently rejoice in the thing that God has made her to be, and the moment which heals her old inferiority complex forever will also drown her pride… Perfect humility dispenses with modesty.

If you from sin are longing to be free, Look to the Lamb of God He, to redeem you, died on Calvary, Look to the Lamb of God.

God allows man to learn His supernatural ends, but the decision to strive towards an end, the choice of course, is left to man's free will. God does not redeem man against his will.

You are free. You just don’t know it yet.

am blessed. I am prosperous. I am successful.” “I am victorious. I am talented. I am creative.” “I am wise. I am healthy. I am in shape.” “I am energetic. I am happy. I am positive.” “I am passionate. I am strong. I am confident.” “I am secure. I am beautiful. I am attractive.” “I am valuable. I am free. I am redeemed.” “I am forgiven. I am anointed. I am accepted.” “I am approved. I am prepared. I am qualified.” “I am motivated. I am focused. I am disciplined.” “I am determined. I am patient. I am kind.” “I am generous. I am excellent. I am equipped.” “I am empowered. I am well able.” “I am a child of the Most High God.

I know my rightful place as a child of God; I am blessed and highly favoured. I am protected and delivered from every evil. I am redeem and set free from all bondages in Jesus Name.

More fundamentally than any of this, though, is their deep fear that if the free market system really has set in motion physical and chemical processes that, if allowed to continue unchecked, threaten large parts of humanity at an existential level, then their entire crusade to morally redeem capitalism has been for naught. With stakes like these, clearly greed is not so very good after all. And that is what is behind the abrupt rise in climate change denial among hardcore conservatives: they have come to understand that as soon as they admit that climate change is real, they will lose the central ideological battle of our time—whether we need to plan and manage our societies to reflect our goals and values, or whether that task can be left to the magic of the market.

Once we have broken free of the prejudices of our own provincially limited ecclesiastical, tribal, or national rendition of the world archetypes, it becomes possible to understand that the supreme initiation is not that of the local motherly fathers, who then project aggression onto the neighbors for their own defense. The good news, which the World Redeemer brings and which so many have been glad to hear, zealous to preach, but reluctant, apparently, to demonstrate, is that God is love, the He can be, and is to be, loved, and that all without exception are his children. Such comparatively trivial matters as the remaining details of the credo, the techniques of worship, and devices of episcopal organization (which have so absorbed the interest of Occidental theologians that they are today seriously discussed as the principal questions of religion), are merely pedantic snares, unless kept ancillary to the major teaching. Indeed, where not so kept, they have the regressive effect: they reduce the father image back again to the dimensions of the totem. And this, of course, is what has happened throughout the Christian world. One would think that we had been called upon to decide or to know whom, of all of us, the Father prefers. Whereas, the teaching is much less flattering: "Judge not, that ye be not judged." The World Savior's cross, in spite of the behavior of its professed priests, is a vastly more democratic symbol than the local flag.

By the rude bridge that arched the flood, Their flag to April's breeze unfurled, Here once the embattled farmers stood, And fired the shot heard round the world. The foe long since in silence slept; Alike the conqueror silent sleeps; And Time the ruined bridge has swept Down the dark stream which seaward creeps. On this green bank, by this soft stream, We set to-day a votive stone; That memory may their deed redeem, When, like our sires, our sons are gone. Spirit, that made those heroes dare To die, and leave their children free, Bid Time and Nature gently spare The shaft we raise to them and thee.

You cannot mend the chromosome, quell the earthquake, or stanch the flood. You cannot atone for the dead tyrants’ murders and you alone cannot stop living tyrants. As Martin Buber saw it, the world of ordinary days “affords” us that precise association with god that redeems both us and our speck of world. God entrusts and allots to everyone an area to redeem: this creased and feeble life, “the world in which you live, just as it is, and not otherwise.” “Insofar as he cultivates and enjoys them in holiness, he frees their souls…he who prays and sings in holiness, eats and speaks in holiness…through him the sparks which have fallen will be uplifted, and the worlds which have fallen will be delivered and renewed.

The incarnation took all that properly belongs to our humanity and delivered it back to us, redeemed. All of our inclinations and appetites and capacities and yearnings are purified and gathered up and glorified by Christ. He did not come to thin out human life; He came to set it free. All the dancing and feasting and processing and singing and building and sculpting and baking and merrymaking that belong to us, and that were stolen away into the service of false gods, are returned to us in the gospel.

An embroidery circle takes up a spot in the middle of the counter. I rush toward it and pick it up. My heart rate speeds up in my chest as I check out the most beautiful design I’ve ever seen. There’s no mistaking who made this. Santiago crafted a field of wildflowers, making up every color of the rainbow. It’s hands-down the best gift anyone has given me. A wobbly looking quote takes up the top of the design. Where most people see weeds, I only see you—my beautiful wildflower, untamed and free.

Children don t read to find their identity to free themselves from guilt to quench the thirst for rebellion or to get rid of alienation. They have no use for psychology.... They still believe in God the family angels devils witches goblins logic clarity punctuation and other such obsolete stuff.... When a book is boring they yawn openly. They don t expect their writer to redeem humanity but leave to adults such childish illusions.

Christians are free to serve and obey God since they are loved, justified, redeemed, reconciled, forgiven, saved, and sustained to the end!

Hogwash. You’re just running because you’re scared, because you’re beginning to like it here.” She swung at him, but he blocked her hand. She swung again, and he caught her wrist. “Finally I have your full attention!” He let her twist free. “At least you’re looking at me instead of through me.” Angel spun away and marched across the yard. She went into the cabin and slammed the door. Michael expected to see something come crashing through the window, but nothing did.

Original sin and conscious awareness of human fallibility is the perpetual agent of transformation in human affairs. Humankind’s behavior is pathological; it is an admixture of instinct and reason, kindness and cruelty, immorality and seeking redemption.

The child was left alone to die in the hallway. Here, in the dawn, was mortality itself. In the city were places to fall from which one could never emerge -- dark dreams and slow death, the death of children, suffering without grace or redemption, ultimate and eternal loss. The memory of the child stayed with Peter. But that was not to be the end of it, for reality went around in a twisting ring. Even the irredeemable would be redeemed, and there was a balance for everything. There had to be. The old man said, "Nothing is random, nor will anything ever be, whether a long string of perfectly blue days that begin and end in golden dimness, the most seemingly chaotic political acts, the rise of a great city, the crystalline structure of a gem that has never seen the light, the distributions of fortune, what time the milkman gets up, or the position of the electron. Even electrons, supposedly the paragons of unpredictability, do exactly as they are told. Of this, one is certain. And yet, there is a wonderful anarchy, in that the milkman chooses when to arise, the rat picks the tunnel into which he will dive when the subway comes rushing down the track from Borough Hall, and the snowflake will fall as it will. How can this be? If nothing is random, and everything is predetermined, how can there be free will? The answer to that is simple. Nothing is predetermined, it is determined, or was determined, or will be determined. No matter, it all happened at once, in less than an instant, and time was invented because we cannot comprehend in one glance the enormous and detailed canvas that we have been given - so we track it, in linear fashion piece by piece. Time however can be easily overcome; not by chasing the light, but by standing back far enough to see it all at once. The universe is still and complete. Everything that ever was, is. Everything that ever will be, is. In all possible combinations. Though we imagine that it is in motion and unfinished, it is quite finished and quite astonishingly beautiful. So any event is intimately and sensibly tied to all others. All rivers run full to the sea; those who are apart are brought together; the lost ones are redeemed; the dead come back to life; the perfectly blue days that have begun and ended in golden dimness continue, immobile and accessible. And, when all is perceived in such a way as to obviate time, justice becomes apparent not as something that will be, but something that is.

In His free grace, God is for man in every respect; He surrounds man from all sides. He is man's Lord who is before him, above him, after him, and thence also with him in history, the locus of man's existence. Despite man's insignificance, God is with him as his Creator who intended and made mankind to be very good. Despite man's sin, God is with him, the One who was in Jesus Christ reconciling the world, drawing man unto Himself in merciful judgment. Man's evil past is not merely crossed out because of its irrelevancy. Rather, it is in the good care of God. Despite man's life in the flesh, corrupt and ephemeral, God is with him. The victor in Christ is here and now present through His Spirit, man's strength, companion, and comfort. Despite man's death God is with him, meeting him as redeemer and perfecter at the threshold of the future to show him the totality of existence in the true light in which the eyes of God beheld it from the beginning and will behold it evermore. In what He is for man and does for man, God ushers in the history leading to the ultimate salvation of man.

Flint's pond! Such is the poverty of our nomenclature. What right had the unclean and stupid farmer, whose farm abutted on this sky water, whose shores he has ruthlessly laid bare, to give his name to it? Some skin-flint, who loved better the reflecting surface of a dollar, or a bright cent, in which he could see his own brazen face; who regarded even the wild ducks which settled in it as trespassers; his fingers grown into crooked and bony talons from the long habit of grasping harpy-like; — so it is not named for me. I go not there to see him nor to hear of him; who never saw it, who never bathed in it, who never loved it, who never protected it, who never spoke a good word for it, nor thanked God that He had made it. Rather let it be named from the fishes that swim in it, the wild fowl or quadrupeds which frequent it, the wild flowers which grow by its shores, or some wild man or child the thread of whose history is interwoven with its own; not from him who could show no title to it but the deed which a like-minded neighbor or legislature gave him who thought only of its money value; whose presence perchance cursed — him all the shores; who exhausted the land around it, and would fain have exhausted the waters within it; who regretted only that it was not English hay or cranberry meadow — there was nothing to redeem it, forsooth, in his eyes — and would have drained and sold it for the mud at its bottom. It did not turn his mill, and it was no privilege to him to behold it. I respect not his labors, his farm where everything has its price, who would carry the landscape, who would carry his God, to market, if he could get anything for him; who goes to market for his god as it is; on whose farm nothing grows free, whose fields bear no crops, whose meadows no flowers, whose trees no fruits, but dollars; who loves not the beauty of his fruits, whose fruits are not ripe for him till they are turned to dollars. Give me the poverty that enjoys true wealth.

Humility teaches us that God is actively redeeming the world. And because He is, we can experience the relief of confessing our brokenness—whether it is intentional sin, our natural limitations, or simply the weight of living under the curse. Humility teaches us to find rest in confession. Rest from the need to hide, the need to be perfect. We rest by saying, both to God and others, “I am not enough. I need help.” And ultimately, the humility that leads us to confess our brokenness, both within and without, also frees us to grieve it and throw ourselves on the mercy of God. And this, more than anything, leads to rest. When humility expresses itself in godly sorrow, we can finally break down; we can finally let it all out; we can finally have that “good” cry. Good, both because it is a weeping, breath-sucking catharsis, but also because it is legitimate. Good, because it honestly faces the brokenness of the world while resting in something—Someone—greater. Good, because it leads to surrender. To cry like Jesus as He looks over Jerusalem. To cry like Jesus as He stands at Lazarus’s tomb. To cry like Jesus as He endures the cross and entrusts Himself to the Father.

The Creed of the Assassin Brotherhood teaches us that nothing is forbidden to us. Once, I thought that meant we were free to do as we would. To pursue our ideals, no matter the cost. I understand now. Not a grant of permission. The Creed is a warning. Ideals too easily give way to dogma. Dogma becomes fanaticism. No higher power sits in judgement of us. No supreme being watches to punish us for our sins. In the end, only we ourselves can guard against our obsessions. Only we can decide whether the road we walk carries too high a toll. We believe ourselves redeemers, avengers, saviours. We make war on those who oppose us, and they in turn make war on us. We dream of leaving our stamp upon the world... even as we give our lives in a conflict that will be recorded in no history book. All that we do, all that we are, begins and ends with ourselves.

Such a spirit, who has become free stands in the middle of the world with a cheerful and trusting fatalism in the belief that only the individual is reprehensible, that everything is redeemed and affirmed in the whole – he does not negate anymore. Such a faith however, is the highest of all possible faiths: I have baptized it with the name of Dionysus.

We are all redeemed and free to follow the path that has no beginning and will have no end.

God gives each of us a free will that ought not be violated.

Where most people see weeds, I only see you—my beautiful wildflower, untamed and free.

As a parent, we often have to make difficult decisions. We have to say no to our kids, even when it disappoints them. We tell them they have to do certain things for their own good, regardless of whether they like it. I think God is like that, in a way: making certain things happen for our eternal good. Even the suffering on earth, which will somehow be redeemed in heaven. Does He say: Yes, you have to suffer, but you’re going to be okay. I have your best interests at heart. And you have something to learn. At my darkest times, I struggled to believe this. I tried to remember that, even when things don’t go the way I’d hoped, He’s still there. And that maybe we need great disappointment to appreciate the good, and to better appreciate the meaning of God in our lives. I’ve come to realize that part of faith is opening yourself up to free will and knowing God will bring beauty, even in the midst of evil. It’s one thing to say all this. To believe it every day--to live it and not despair--that is a struggle.

when i go to bed i go to bed with the lights on" Every morning I look up at the moon and I think You are a kiddie-pool and I will drown in you. I think about field trips and cold cuts. I think about dividends and other words I don’t understand. I make five hundred lunches in advance. I want to be prepared. I want new shoes. I want them to be waterproof and unforgettable. I want the kind of resume that takes home all the prizes and a salary commensurate with thunderstorms. I want to believe that there are people in this world whose lives are the size of houses and their bills are paid on time and when they see birds in the sky they think that’s a nice thing to see. In my free time I clip coupons and put them in my wallet where I forget to redeem them and this gnaws at me day in and day out and when I close my eyes I can feel my heart and it is trembling.

Ah, yes, the "unalienable rights." Each year someone quotes that magnificent poetry. Life? What "right" to life has a man who is drowning in the Pacific? The ocean will not hearken to his cries. What "right" to life has a man who must die if he is to save his children? If he chooses to save his own life, does he do so as a matter of "right"? If two men are starving and cannibalism is the only alternative to death, which man's right is "unalienable"? And is it "right"? As to liberty, the heroes who signed the great document pledged themselves to buy liberty with their lives. Liberty is never unalienable; it must be redeemed regularly with the blood of patriots or it always vanishes. Of all the so-called natural human rights that have ever been invented, liberty is least likely to be cheap and is never free of cost. The third "right"? - the "pursuit of happiness"? It is indeed unalienable but it is not a right; it is simply a universal condition which tyrants cannot take away nor patriots restore. Cast me into a dungeon, burn me at the stake, crown me king of kings, I can "pursue happiness" as long as my brain lives - but neither gods nor saints, wise men nor subtle drugs, can insure that I will catch it.

The kingdom order of male headship liberates women to fulfill their redemptive function. From the world’s perspective, submission restrains women. From a gospel perspective, submission frees us to do what we have been created and redeemed to do.

These two visions—Darwinian organicism and Christian messianism—seem contradictory today because they reside on different sides of the culture war. But in the Progressive Era, these visions complemented each other perfectly. And Wilson embodied this synthesis. The totalitarian flavor of such a worldview should be obvious. Unlike classical liberalism, which saw the government as a necessary evil, or simply a benign but voluntary social contract for free men to enter into willingly, the belief that the entire society was one organic whole left no room for those who didn’t want to behave, let alone “evolve.” Your home, your private thoughts, everything was part of the organic body politic, which the state was charged with redeeming.

Our God is not a God who discards what he has made, who is defeated by sin and evil. Our God is a redeeming God, a God who is determined to reclaim his fallen world, setting it free from its enslavement to corruption and bringing it to a final state of glory.

The true world—unattainable? At any rate, unattained. And being unattained, also unknown. Consequently, not consoling, redeeming, or obligating: how could something unknown obligate us? (Gray morning. The first yawn of reason. The cockcrow of positivism.) The true world—an idea which is no longer good for anything, not even obligating—an idea which has become useless and superfluous—consequently, a refuted idea: let us abolish it! (Bright day; breakfast; return of bon sens and cheerfulness; Plato’s embarrassed blush; pandemonium of all free spirits.) The true world—we have abolished. What world has remained? The apparent one perhaps? But no! With the true world we have also abolished the apparent one. (Noon; moment of the briefest shadow; end of the longest error; high point of humanity; INCIPIT ZARATHUSTRA)

Who I Am in Christ I Am Accepted   John 1:12 I am God’s child. John 15:15 I am Christ’s friend. Romans 5:1 I have been justified. 1 Corinthians 6:17 I am united with the Lord, and I am one spirit with Him. 1 Corinthians 6:20 I have been bought with a price. I belong to God. 1 Corinthians 12:27 I am a member of Christ’s Body. Ephesians 1:1 I am a saint. Ephesians 1:5 I have been adopted as God’s child. Ephesians 2:18 I have direct access to God through the Holy Spirit. Colossians 1:14 I have been redeemed and forgiven of all my sins. Colossians 2:10 I am complete in Christ. I Am Secure   Romans 8:1-2 I am free from condemnation. Romans 8:28 I am assured all things work together for good. Romans 8:31-34 I am free from any condemning charges against me. Romans 8:35-39 I cannot be separated from the love of God. 2 Corinthians 1:21-22 I have been established, anointed and sealed by God. Philippians 1:6 I am confident that the good work God has begun in me will be perfected. Philippians 3:20 I am a citizen of heaven. Colossians 3:3 I am hidden with Christ in God. 2 Timothy 1:7 I have not been given a spirit of fear, but of power, love and a sound mind. Hebrews 4:16 I can find grace and mercy in time of need. 1 John 5:18 I am born of God and the evil one cannot touch me. I Am Significant   Matthew 5:13-14 I am the salt and light of the earth. John 15:1,5 I am a branch of the true vine, a channel of His life. John 15:16 I have been chosen and appointed to bear fruit. Acts 1:8 I am a personal witness of Christ. 1 Corinthians 3:16 I am God’s temple. 2 Corinthians 5:17-21 I am a minister of reconciliation for God. 2 Corinthians 6:1 I am God’s coworker (see 1 Corinthians 3:9). Ephesians 2:6 I am seated with Christ in the heavenly realm. Ephesians 2:10 I am God’s workmanship. Ephesians 3:12 I may approach God with freedom and confidence. Philippians 4:13 I can do all things through Christ who strengthens me.

Our faith in Christ does not free us from works but from false opinions concerning works, that is, from the foolish presumption that justification is acquired by works. Faith redeems, corrects, and preserves our consciences so that we know that righteousness does not consist in works, although works neither can nor ought to be wanting; just as we cannot be without food and drink and all the works of this mortal body, yet our righteousness is not in them, but in faith; and yet those works of the body are not to be despised or neglected on that account.

At the heart of God is the desire to give and to forgive. Because of this, he set into motion the entire redemptive process that culminated in the cross and was confirmed in the resurrection. The usual notion of what Jesus did on the cross was something like this: people were so bad and so mean and God was so angry with them that he could not forgive them unless somebody big enough took the rap for the whole lot of them. Nothing could be further from the truth. Love, not anger, brought Jesus to the cross. Golgotha came as a result of God’s great desire to forgive, not his reluctance. Jesus knew that by his vicarious suffering he could actually absorb all the evil of humanity and so heal it, forgive it, redeem it. This is why Jesus refused the customary painkiller when it was offered him. He wanted to be completely alert for this greatest work of redemption. In a deep and mysterious way he was preparing to take on the collective sin of the human race. Since Jesus lives in the eternal now, this work was not just for those around him, but he took in all the violence, all the fear, all the sin of all the past, all the present, and all the future. This was his highest and most holy work, the work that makes confession and the forgiveness of sins possible…Some seem to think that when Jesus shouted “My God, my God, why hast thou forsaken me?” it was a moment of weakness (Mark 15:34). Not at all. This was his moment of greatest triumph. Jesus, who had walked in constant communion with the Father, now became so totally identified with humankind that he was the actual embodiment of sin. As Paul writes, “he made him to be sin who knew no sin (2 Cor. 5:21). Jesus succeeded in taking into himself all of the dark powers of this present evil age and defeated every one of them by the light of his presence. He accomplished such a total identification with the sin of the race that he experienced the abandonment of God. Only in that way could he redeem sin. It was indeed his moment of greatest triumph. Having accomplished this greatest of all his works, Jesus then took refreshment. “It is finished,” he announced. That is, this great work of redemption was completed. He could feel the last dregs of the misery of humankind flow through him and into the care of the Father. The last twinges of evil, hostility, anger, and fear drained out of him, and he was able to turn again into the light of God’s presence. “It is finished.” The task is complete. Soon after, he was free to give up his spirit to the father. …Without the cross the Discipline of confession would be only psychologically therapeutic. But it is so much more. It involves and objective change in our relationship with God and a subjective change in us. It is a means of healing and transforming the inner spirit.

Some theologians claim that all God’s desires culminate in a single desire: to assert and to maintain God’s own glory. On its own, the idea of a glory-seeking God seems to say that God, far from being only a giver, is the ultimate receiver. As the great twentieth-century theologian Karl Barth disapprovingly put it, such a God would be “in holy self-seeking . . . preoccupied with Himself”10. In creating and redeeming, such a God would give, but only in order to get glory; the whole creation would be a means to this end. In Luther’s terms, here we would have a God demonstrating human rather than divine love.

I long to crack that mirror and be free. I look at my sex, my troubling sex, and wonder how it can be redeemed, how I can save it from the knife. The journey to the grave is already begun, the journey to corruption is, always, already, half over. Yet, the key to my salvation, which cannot save my body, is hidden in my flesh

Come hither and chat whilst I roast this pig. Afterward, you can join me in praying to our Redeemer to give thanks for our great victory to free your people. Then he added, "Half your people, since on account of your fair complexion, I reckon you is one half white or thereabouts. Which in and of itself, makes this world even more treacherous for you, sweet dear Onion, for you has to fight within yourself and outside yourself, too, being half a loaf on one side and half the other. Don't worry. The Lord don't have no contention with your condition, for Luke twelve, five says, 'Take not the breast of not just thine own mother into thy hand, but of both thy parents.

At the level of second attention, however, this cycle is irrelevant. One doesn’t need to repeal the law of karma at all. Despite all the activity on the surface of life, a speck of awareness inside is not touched. The instant they wake up in the morning, a saint and a sinner are in the same place. They both feel themselves to be alive and aware. This place stands outside reward and punishment. It knows no duality; therefore in stage four your challenge is to find this place, hold on to it, and live there. When you have accomplished this task, duality is gone. You are free from all bondage of good or bad actions. In Christian terms, your soul is redeemed and returned to innocence.

But Rousseau — to what did he really want to return? Rousseau, this first modern man, idealist and rabble in one person — one who needed moral "dignity" to be able to stand his own sight, sick with unbridled vanity and unbridled self-contempt. This miscarriage, couched on the threshold of modern times, also wanted a "return to nature"; to ask this once more, to what did Rousseau want to return? I still hate Rousseau in the French Revolution: it is the world-historical expression of this duality of idealist and rabble. The bloody farce which became an aspect of the Revolution, its "immorality," is of little concern to me: what I hate is its Rousseauan morality — the so-called "truths" of the Revolution through which it still works and attracts everything shallow and mediocre. The doctrine of equality! There is no more poisonous poison anywhere: for it seems to be preached by justice itself, whereas it really is the termination of justice. "Equal to the equal, unequal to the unequal" — that would be the true slogan of justice; and also its corollary: "Never make equal what is unequal." That this doctrine of equality was surrounded by such gruesome and bloody events, that has given this "modern idea" par excellence a kind of glory and fiery aura so that the Revolution as a spectacle has seduced even the noblest spirits. In the end, that is no reason for respecting it any more. I see only one man who experienced it as it must be experienced, with nausea — Goethe. Goethe — not a German event, but a European one: a magnificent attempt to overcome the eighteenth century by a return to nature, by an ascent to the naturalness of the Renaissance — a kind of self-overcoming on the part of that century. He bore its strongest instincts within himself: the sensibility, the idolatry of nature, the anti-historic, the idealistic, the unreal and revolutionary (the latter being merely a form of the unreal). He sought help from history, natural science, antiquity, and also Spinoza, but, above all, from practical activity; he surrounded himself with limited horizons; he did not retire from life but put himself into the midst of it; he if was not fainthearted but took as much as possible upon himself, over himself, into himself. What he wanted was totality; he fought the mutual extraneousness of reason, senses, feeling, and will (preached with the most abhorrent scholasticism by Kant, the antipode of Goethe); he disciplined himself to wholeness, he created himself. In the middle of an age with an unreal outlook, Goethe was a convinced realist: he said Yes to everything that was related to him in this respect — and he had no greater experience than that ens realissimum [most real being] called Napoleon. Goethe conceived a human being who would be strong, highly educated, skillful in all bodily matters, self-controlled, reverent toward himself, and who might dare to afford the whole range and wealth of being natural, being strong enough for such freedom; the man of tolerance, not from weakness but from strength, because he knows how to use to his advantage even that from which the average nature would perish; the man for whom there is no longer anything that is forbidden — unless it be weakness, whether called vice or virtue. Such a spirit who has become free stands amid the cosmos with a joyous and trusting fatalism, in the faith that only the particular is loathesome, and that all is redeemed and affirmed in the whole — he does not negate anymore. Such a faith, however, is the highest of all possible faiths: I have baptized it with the name of Dionysus. 50 One might say that in a certain sense the nineteenth century also strove for all that which Goethe as a person had striven for: universality in understanding and in welcoming, letting everything come close to oneself, an audacious realism, a reverence for everything factual.

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As idolatry and injustice always go together—injustice requiring idolatry to justify exploitation, idolatry leading to injustice as the idols fail to deliver and demand ever greater sacrifices—so with the entrenched cultural patterns we call institutions. There is always a false god lurking behind every system of injustice, the god of nationalism or racism or misogyny, wealth or lust or power itself, which promises godlike abilities to some at the expense of others. And every institution that sustains the worship of a false god ends up neglecting the most vulnerable. The little ones are sacrificed on the altar of the idols’ demands, not once but generation after generation, until we forget that there ever could have been a way for every person and every created thing to flourish. This, in a word, is sin, not a few isolated acts but a pattern embedded into every human act, even and maybe especially our well-intentioned acts. Only by seeing sin as an institutional reality—embedded in concrete artifacts, played out in terrifying large and visible arenas, dictating rules that enslave rather than set free, and turning naturally differentiated roles into oppressively rigid structures of status and privilege—can we understand the damage idolatry and injustice have done.

Once we embrace Christ, we are instantly made righteous because of his righteousness, and not because of anything we have done or could do. So our good works do not earn us God’s favor. That favor we already possess, even though we are sinners who sin and cannot help sinning. By turning to God in faith—as sinners who understand that we are sinners—and by crying out for God’s help, we do all we can by acknowledging our helplessness. At this point—in which our faith acknowledges the truth of our situation—we are instantly clothed with the righteousness of God. And it is now our gratitude to God for this free gift of his righteousness and salvation that makes us want to please him with our good works. We do them not out of grievous and legalistic duty or out of a hope to earn his favor but out of sheer gratitude for the favor we already have. Our service to him is redeemed and transmuted into a free servitude. That is the power of faith in Christ. All that is base and dead can be redeemed by faith unto glory and life. Luther summed it up in this typically colorful image. “Is this not a joyous exchange,” he asks, “the rich, noble, pious bridegroom Christ takes this poor, despised wicked little whore in marriage, redeems her of all evil, and adorns her with all his goods?

The capability to remain single is thus to be regarded as a spiritual gift, and it is characterized by three predominant features: a life of simplicity free from the stresses of spouse and family; a life that finds sufficiency in the blessings of Christ alone apart from the experiences of sexual intimacy, marital companionship, and physical family; and a life ready and free for service to the King in whatever way he should call.

Allowing Russians to vote in free elections, thought Ilyin, was like allowing embryos to choose their species.32 Voting with a secret ballot allowed citizens to think of themselves as individuals, and thereby confirmed the evil character of the world. “The principle of democracy is the irresponsible human atom,” and so individuality must be overcome by political habits that excite and sustain Russians’ collective love for their redeemer.

Fate is a woman, I said to them. In fact, she is three women. Young, like us, so that they will have the courage to be cruel, having no weight of memory to teach temperance. Young, but so old, older than any stone. Their hair is silver, but full and long. Their eyes are black. But when they are at their work they become dogs, wolves, for they are hounds of death, and also hounds of joy. They take the strands of life in their jaws, and sometimes they are careful with their jagged teeth, and sometimes they are not. They gallop around a great monolith, the stone that pierces our Sphere where the meridians meet, that turns the Earth and pins it in place in the world. It is called the Spindle of Necessity, and all round it the wolves of fate run, and run, and run, and the patterns of their winding are the patterns of the world. Nothing can occur without them, but they take no sides. I could also say that there is such a stone, such a place, but the dogs who are women died long ago, and left the strands to fall, and we have been helpless ever since. That in a wolfless world we must find our own way. That is more comforting to me. I want my own way, I want to falter; I want to fail, and I want to be redeemed. All these things I want to spool out from the spindle that is me, not the spindle of the world. But I have heard both tales.

We are tempted by the delights of earthly things, and we struggle daily with the suggestions of unlawful pleasures; scarce do we breathe freely even in prayer: we understand that we are captives. But who led us captive? what men? what race? what king? If we are redeemed, we once were captives. Who hath redeemed us? Christ. From whom hath He redeemed us? From the devil. The devil then and his angels led us captive: and they would not lead us, unless we consented....

New form of redemption: debt, companies, crimes, scandals - as in the past with slaves, everything must be redeemed. Everything must be transfigured and at the same time, as in the sales, everything must go. Everywhere the tiniest waste product, the slightest desire is being given its hour of glory. But the historic prototype of redemption is that of work, which was granted such moral and historical value only so as to enable the slave to accede to it as a free man. In this way the curse fulfils itself.

The purpose of redemption is Possession, and the purpose of Possession is likeness to Him who is Redeemer and Owner, is Holiness. [. . .] Redemption is too often looked at from its negative side as deliverance from: its real glory is the positive element of being redeemed unto Himself. [. . .] ‘Ye have seen what I did to the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep m covenant, ye shall be a peculiar treasure unto me above all people: ye shall be unto me an holy nation.’—Exodus 14:4-6 The link between Redemption and Holiness is Obedience. [ . . .] God’s Holiness is His fatherliness; our holiness is childlikeness. [. . .] If we are truly to live as redeemed ones, we need not only to look at the work Christ did to accomplish our redemption, but to accept and realize fully how complete, how sure, how absolute the liberty is wherewith He hath made us free. It is only as we ‘stand fast in our liberty in Christ Jesus,’ that we can have our fruit unto sanctification.

Lord, I thank You for coming to earth so You could redeem me. When I think of the extent to which You were willing to go in order to save me, it makes me want to shout, to celebrate, and to cry with thankfulness. You love me so much, and I am so grateful for that love. Without You, I would still be lost and in sin. But because of everything You have done for me, today I am free; my life is blessed; Jesus is my Lord; Heaven is my home; and Satan has no right to control me. I will be eternally thankful to You for everything You did to save me! I pray this in Jesus’ name!

Ah! Gentle, gracious Dove, And art thou grieved in me, That sinners should restrain thy love, And say, “It is not free: It is not free for all: The most, thou passest by, And mockest with a fruitless call Whom thou hast doomed to die.” They think thee not sincere In giving each his day, “ Thou only draw’st the sinner near To cast him quite away, To aggravate his sin, His sure damnation seal: Thou show’st him heaven, and say’st, go in And thrusts him into hell.” O HORRIBLE DECREE Worthy of whence it came! Forgive their hellish blasphemy Who charge it on the Lamb: Whose pity him inclined To leave his throne above, The friend, and Saviour of mankind, The God of grace, and love. O gracious, loving Lord, I feel thy bowels yearn; For those who slight the gospel word I share in thy concern: How art thou grieved to be By ransomed worms withstood! How dost thou bleed afresh to see Them trample on thy blood! To limit thee they dare, Blaspheme thee to thy face, Deny their fellow-worms a share In thy redeeming grace: All for their own they take, Thy righteousness engross, Of none effect to most they make The merits of thy cross. Sinners, abhor the fiend: His other gospel hear— “The God of truth did not intend The thing his words declare, He offers grace to all, Which most cannot embrace, Mocked with an ineffectual call And insufficient grace. “The righteous God consigned Them over to their doom, And sent the Saviour of mankind To damn them from the womb; To damn for falling short, “Of what they could not do, For not believing the report Of that which was not true. “The God of love passed by The most of those that fell, Ordained poor reprobates to die, And forced them into hell.” “He did not do the deed” (Some have more mildly raved) “He did not damn them—but decreed They never should be saved. “He did not them bereave Of life, or stop their breath, His grace he only would not give, And starved their souls to death.” Satanic sophistry! But still, all-gracious God, They charge the sinner’s death on thee, Who bought’st him with thy blood. They think with shrieks and cries To please the Lord of hosts, And offer thee, in sacrifice Millions of slaughtered ghosts: With newborn babes they fill The dire infernal shade, “For such,” they say, “was thy great will, Before the world was made.” How long, O God, how long Shall Satan’s rage proceed! Wilt thou not soon avenge the wrong, And crush the serpent’s head? Surely thou shalt at last Bruise him beneath our feet: The devil and his doctrine cast Into the burning pit. Arise, O God, arise, Thy glorious truth maintain, Hold forth the bloody sacrifice, For every sinner slain! Defend thy mercy’s cause, Thy grace divinely free, Lift up the standard of thy cross, Draw all men unto thee. O vindicate thy grace, Which every soul may prove, Us in thy arms of love embrace, Of everlasting love. Give the pure gospel word, Thy preachers multiply, Let all confess their common Lord, And dare for him to die. My life I here present, My heart’s last drop of blood, O let it all be freely spent In proof that thou art good, Art good to all that breathe, Who all may pardon have: Thou willest not the sinner’s death, But all the world wouldst save. O take me at my word, But arm me with thy power, Then call me forth to suffer, Lord, To meet the fiery hour: In death will I proclaim That all may hear thy call, And clap my hands amidst the flame, And shout,—HE DIED FOR ALL

The Father and his Troubadour sat down Upon the outer rim of space. "And here, My Singer," said Earthmaker, "is the crown Of all my endless skies-the green, brown sphere Of all my hopes." He reached and took the round New planet down, and held it to his ear. "They're crying, Troubadour," he said. "They cry So hopelessly." He gave the little ball Unto his Son, who also held it by His ear. "Year after weary year they all Keep crying. They seem born to weep then die. Our new man taught them crying in the Fall. "It is a peaceless globe. Some are sincere In desperate desire to see her freed Of her absurdity. But war is here. Men die in conflict, bathed in blood and greed." Then with his nail he scraped the atmosphere And both of them beheld the planet bleed. Earthmaker set earth spinning on its way And said, "Give me your vast infinity My son; I'll wrap it in a bit of clay. Then enter Terra microscopically To love the little souls who weep away Their lives." "I will," I said, "set Terra free." And then I fell asleep and all awareness fled. I felt my very being shrinking down. My vastness ebbed away. In dwindling dread, All size decayed. The universe around Drew back. I woke upon a tiny bed Of straw in one of Terra's smaller towns. And now the great reduction has begun: Earthmaker and his Troubadour are one. And here's the new redeeming melody--The only song that can set Terra free. The

The habit of examining her conscience, instilled by the nuns when she was a child, hadn’t left her. Matelda reflected on past hurts done to her and took stock of those she had perpetrated on others. Tuscans might live in the moment, but the past lived in them. Even if that weren’t true, there were reminders tucked in every corner of her hometown. She knew Viareggio and its people as well as she knew her own body; in a sense, they were one. The mood turned grim in the village as the revelry of Carnevale ended and Lent began. The next forty days would be a somber time of reflection, fasting, and penance. Lent had felt like it lasted an eternity when she was a girl. Easter Sunday could not come soon enough. The day of relief. “You cannot have the joy of Easter Sunday without the agony of Good Friday,” her mother reminded them. “No cross, no crown,” she’d say in a dialect only her children understood. The resurrection of the Lord redeemed the village and set the children free. Black sacks were pulled off the statues of the saints. The bare altar was decorated anew with myrtle and daisies. Plain broth for sustenance during the fast was replaced with sweet bread. The scents of butter, orange zest, and honey as Mama kneaded the dough for Easter bread during Holy Week lifted their spirits. The taste of the soft egg bread, braided into loaves served hot from the oven and drenched in honey, meant the sacrifice was over, at least until

I remember." I nod. Wanting to say: I remember everything-all of it-the question is: Do you? But instead, I stare down at my feet, smiling stupidly. Everything I do around him is stupid. Some Seeker I've turned out to be. Attempting to redeem myself,say something normal,not let on that I already know he's employed here-thanks to the raven who allowed me to spy on him earlier,I say, "So,I guess you hang out here a lot then?" He pushes a hand through his hair, as his eyes-the color of aquamarines-glide down the length of me.And damn if I can't feel their trajectory. It's like showering in a stream of warm, molten honey-dripping from the top of my forehead all the way down to my feet. "I guess you could say that," he says,voicelow and deep. "More than most, anyway." He waves a damp towel, tugs on the string of his apron, and I blush in reply. The sight of it reminding me of what I saw in the alleyway-watching him lean against the wall,his face so soft anddreamy I longed to touch him-kiss him-like I did in the dream. I study him closely,seeking traces of recognition, remembrance-some small token of evidence to assure me that, as odd as it seems,that kiss in the cave was as real as it felt-but coming up empty. "So,how long have you worked here?" I ask, returning to the topic at hand. My gaze drifting over the black V-necked T-shirt skimming the sinuous line of his body-telling myself it's all part of my reconnaissance,my need to gather as uch information as I can about him and his kin. But knowing that's not really it.The truth is,I like looking at him, being near him. "I guess you could say somewhere between too long and not long enough-depending on the state of my wallet." His laugh is good-natured and easy-the kid that starts at the belly and trips all the way up. "It's pretty much the only decent game in town." He shrugs. "One way or another,you end up working for the Richters,and believe me, this is one of the better gigs." I peer at him closely,remembering what Cade said when I was here via the raven. How he referred to him by another name. "You're not a Richter?" I ask,holding my breath in my cheeks.Despite what Paloma told me, I need to hear it from him,confirm that he doesn't identify with their clan. "I go by Whitefeather," he says,gaze steady and serious. "I was raised by my mom,didn't even know the Richters when I was a kid." Despite getting the answer I wanted, I frown in return. His being a Richter was a good reason to avoid him-without it,I'm out of excuses. "Is that okay?" He dips his head toward mine,his mouth tugging at the side. "You seem a little upset by the news." I shake my head,break free of my reverie, and say, "No-not at all. Believe me,it's more like a relief." I meet his gaze,seeing the way it narrows in question. "Guess I'm not a big fan of your brother," I add,watching as he throws his head back and laughs,the sight of that long,glorious column of neck forcing me to look away,it's too much to take. "If it makes you feel any better, most of the time I'd have to agree." He returns to me,the warmth of his gaze solely reponsible for the wave of comfort that flows through me.

The body in the mirror forces me to turn and face it. And I look at my body, which is under sentence of death. It is lean, hard and cold, the incarnation of a mystery. And I do not know what moves in this body, what this body is searching. It is trapped in my mirror as it is trapped in time and it hurries toward revelation. When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became I man, I put away childish things. I long to make this prophecy come true. I long to crack that mirror and be free. I look at my sex, my troubling sex, and wonder how it can be redeemed, how can I save it from the knife. The journey to the grave is already begun, the journey to corruption is, always, already, half over. Yet, the key to my salvation, which cannot save my body, is hidden in my flesh.

In liberation theology—that form of religious thought proclaiming that God has a “preferential option for the poor” and seeking to put biblical pronouncement in service to political and economic ends—Jesus is the pedagogue of the oppressed, the redeemer of the underclass, the hero of the masses. The problem is not the use of Jesus for political ends; the biblical material has always been (and should continue to be) used to promote a more just society. The problem is that the language of liberation all too often veers off into anti-Jewish rants. Jesus becomes the Palestinian martyr crucified once again by the Jews; he is the one killed by the “patriarchal god of Judaism”; he breaks down the barriers “Judaism” erects between Jew and Gentile, rich and poor, male and female, slave and free and so can liberate all today. The intent is well meaning, but the history is dreadful, and the impression given of Judaism is obscene.

T. S. Eliot’s words ring true: “They constantly try to escape / From the darkness outside and within / By dreaming of systems so perfect that no one will need to be good.”19 This applies to one group as much as the other. But the attempt to resolve human questions with procedures will never be sufficient. Again it is Benedict XVI who says it best: “Since man always remains free and since his freedom is always fragile, the kingdom of good will never be definitively established in this world. Anyone who promises the better world that is guaranteed to last forever is making a false promise; he is overlooking human freedom.” Rather, “If there were structures which could irrevocably guarantee a determined—good—state of the world, man’s freedom would be denied, and hence they would not be good structures at all…. In other words: good structures help, but of themselves they are not enough. Man can never be redeemed simply from outside.”20

For then, the very hardship, and the sorrow, and the blindness, and the sin I have beheld and been ready to weep over — yea, all the anguish of the children of men, which sometimes wraps me round like sudden darkness — I can bear with a willing pain, as if I was sharing the Redeemer’s cross. For I feel it, I feel it — infinite love is suffering too — yea, in the fulness of knowledge it suffers, it yearns, it mourns; and that is a blind self-seeking which wants to be freed from the sorrow wherewith the whole creation groaneth and travaileth. Surely it is not true blessedness to be free from sorrow, while there is sorrow and sin in the world: sorrow is then a part of love, and love does not seek to throw it off. It is not the spirit only that tells me this — I see it in the whole work and word of the Gospel. Is there not pleading in heaven? Is not the Man of Sorrows there in that crucified body wherewith he ascended? And is He not one with the Infinite Love itself — as our love is one with our sorrow?

The Poet" The riches of the poet are equal to his poetry His power is his left hand It is idle weak and precious His poverty is his wealth, a wealth which may destroy him like Midas Because it is that laziness which is a form of impatience And this he may be destroyed by the gold of the light which never was On land or sea. He may be drunken to death, draining the casks of excess That extreme form of success. He may suffer Narcissus' destiny Unable to live except with the image which is infatuation Love, blind, adoring, overflowing Unable to respond to anything which does not bring love quickly or immediately. ...The poet must be innocent and ignorant But he cannot be innocent since stupidity is not his strong point Therefore Cocteau said, "What would I not give To have the poems of my youth withdrawn from existence? I would give to Satan my immortal soul." This metaphor is wrong, for it is his immortal soul which he wished to redeem, Lifting it and sifting it, free and white, from the actuality of youth's banality, vulgarity, pomp and affectation of his early works of poetry. So too in the same way a Famous American Poet When fame at last had come to him sought out the fifty copies of his first book of poems which had been privately printed by himself at his own expense. He succeeded in securing 48 of the 50 copies, burned them And learned then how the last copies were extant, As the law of the land required, stashed away in the national capital, at the Library of Congress. Therefore he went to Washington, therefore he took out the last two copies Placed them in his pocket, planned to depart Only to be halted and apprehended. Since he was the author, Since they were his books and his property he was reproached But forgiven. But the two copies were taken away from him Thus setting a national precedent. For neither amnesty nor forgiveness is bestowed upon poets, poetry and poems, For William James, the lovable genius of Harvard spoke the terrifying truth: "Your friends may forget, God may forgive you, But the brain cells record your acts for the rest of eternity." What a terrifying thing to say! This is the endless doom, without remedy, of poetry. This is also the joy everlasting of poetry. Delmore Schwartz

I am not I in myself alone, but only in all others. If, then, anyone is in hell, I too am partly in hell. Happily, however, if the Christian story is true, that love cannot now end in failure or tragedy. The descent into those depths--where we seek out and find those who are lost, and find our own salvation in so doing--is not a lonely act of spiritual heroism, or a futile rebellion of our finite wills against a merciless eternity. For the whole substance of Christian faith is the conviction that another has already an decisively gone down into that abyss for us, to set all the prisoners free, even from the chains of their own hatred and despair; and hence the love that has made all of us who we are, and that will continue throughout eternity to do so, cannot ultimately be rejected by anyone. Thus all shall have their share in--as Gregory [of Nyssa] says in his great mystical commentary On the Song of Songs--"the redeemed unity of all, united one with another by their convergence upon the One Good." Only thus will humanity "according the the devine image" come into being, and only thus will God be truly all in all.

(4) The racial issue. Voucher plans were adopted for a time in a number of southern states to avoid integration. They were ruled unconstitutional. Discrimination under a voucher plan can be prevented at least as easily as in public schools by redeeming vouchers only from schools that do not discriminate. A more difficult problem has troubled some students of vouchers. That is the possibility that voluntary choice with vouchers might increase racial and class separation in schools and thus exacerbate racial conflict and foster an increasingly segregated and hierarchical society. We believe that the voucher plan would have precisely the opposite effect; it would moderate racial conflict and promote a society in which blacks and whites cooperate in joint objectives, while respecting each other's separate rights and interests. Much objection to forced integration reflects not racism but more or less well-founded fears about the physical safety of children and the quality of their schooling. Integration has been most successful when it has resulted from choice, not coercion. Nonpublic schools, parochial and other, have often been in the forefront of the move toward integration.

Ultimately the reason for both the work of evangelism and the work of justice is not simply the relief of suffering, whether present or eternal. It is the restoration of God’s true image in the world, made known in the one true Image and Icon, Jesus Christ, and refracted and reflected in fruitful, multiplying image bearers set free by his death and resurrection to reclaim their true calling. Our mission is not primarily driven by a calculation of which suffering, present or eternal, we need to relieve most urgently; it is the fruit of glorious promises that call us into a new kingdom where the world is full of truth-bearing images. No image bearer can fully return to their true calling without finding themselves rescued and redeemed by the true Image Bearer, so no serious Christian witness in the world can fail to call people to put their trust in Jesus and the true God he makes known. And no image bearer can bear full witness to the glory of the Creator without the conditions for flourishing that are summed up in the rich biblical conception of justice. “He comes to make his blessings flow / far as the curse is found.” Because idolatry and injustice are the twin fruits of the curse, the work of evangelism and the work of justice are one.

Bonhoeffer talked about how the German penchant for self-sacrifice and submission to authority had been used for evil ends by the Nazis; only a deep understanding of and commitment to the God of the Bible could stand up to such wickedness. “It depends on a God who demands responsible action in a bold venture of faith,” he wrote, “and who promises forgiveness and consolation to the man who becomes a sinner in that venture.” Here was the rub: one must be more zealous to please God than to avoid sin. One must sacrifice oneself utterly to God’s purposes, even to the point of possibly making moral mistakes. One’s obedience to God must be forward-oriented and zealous and free, and to be a mere moralist or pietist would make such a life impossible: 447 If we want to be Christians, we must have some share in Christ’s large-heartedness by acting with responsibility and in freedom when the hour of danger comes, and by showing a real sympathy that springs, not from fear, but from the liberating and redeeming love of Christ for all who suffer. Mere waiting and looking on is not Christian behaviour. The Christian is called to sympathy and action, not in the first place by his own sufferings, but by the sufferings of his brethren, for whose sake Christ suffered.

O Come, O Come, Emmanuel “T hey shall call his name Immanuel” (which means, God with us)” (Matthew 1:23 ESV). This is perhaps our oldest Christmas carol. Historians say its roots go back to the 8th century. In its earliest form, it was a “plain song” or a chant and the monks sang it a cappella. It was sung or chanted in Latin during the seven days leading up to Christmas. Translated into English by John Mason Neale in 1851, we sing it to the tune “Veni, Emmanuel,” a 15th-century melody. Many churches sing it early in the Advent season because of its plaintive tone of expectant waiting. Traditionally Advent centers on the Old Testament preparation for the coming of the Messiah who will establish his kingdom on the earth. When the words form a prayer that Christ will come and “ransom captive Israel,” we ought to remember the long years of Babylonian captivity. Each verse of this carol features a different Old Testament name or title of the coming Messiah: “O come, O come, Emmanuel.” “O come, Thou Wisdom from on high.” “O come, Thou Rod of Jesse.” “O come, Thou Day-spring.” “O come, Thou Key of David.” “O come, Thou Lord of Might.” “O come, Desire of Nations.” This carol assumes a high level of biblical literacy. That fact might argue against singing it today because so many churchgoers don’t have any idea what “Day-spring” means or they think Jesse refers to a wrestler or maybe to a reality TV star. But that argument works both ways. We ought to sing this carol and we ought to use it as a teaching tool. Sing it—and explain it! We can see the Jewish roots of this carol in the refrain: Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel. But Israel’s Messiah is also our Savior and Lord. What Israel was waiting for turns out to be the long-expected Jesus. So this carol rightly belongs to us as well. The first verse suggests the longing of the Jewish people waiting for Messiah to come: O come, O come, Emmanuel And ransom captive Israel That mourns in lonely exile here Until the Son of God appears The second verse pictures Christ redeeming us from hell and death: O come, Thou Rod of Jesse, free Thine own from Satan’s tyranny From depths of Hell Thy people save And give them victory o’er the grave This verse reminds us only Christ can take us home to heaven: O come, Thou Key of David, come, And open wide our heavenly home; Make safe the way that leads on high, And close the path to misery. Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel. Let’s listen as Selah captures the Jewish flavor of this carol. Lord, we pray today for all those lost in the darkness of sin. We pray for those who feel there is no hope. May the light of Jesus shine in their hearts today. Amen.

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

Creed by Abigail Carroll, p.196-197 I believe in the life of the word, the diplomacy of food. I believe in salt-thick ancient seas and the absoluteness of blue. A poem is an ark, a suitcase in which to pack the universe—I believe in the universality of art, of human thirst for a place. I believe in Adam's work of naming breath and weather—all manner of wind and stillness, humidity and heat. I believe in the audacity of light, the patience of cedars, the innocence of weeds. I believe in apologies, soliloquies, speaking in tongues; the underwater operas of whales, the secret prayer rituals of bees. As for miracles— the perfection of cells, the integrity of wings—I believe. Bones know the dust from which they come; all music spins through space on just a breath. I believe in that grand economy of love that counts the tiny death of every fern and white-tailed fox. I believe in the healing ministry of phlox, the holy brokenness of saints, the fortuity of faults—of making and then redeeming mistakes. Who dares brush off the auguries of a storm, disdain the lilting eulogies of the moon? To dance is nothing less than an act of faith in what the prophets sang. I believe in the genius of children and the goodness of sleep, the eternal impulse to create. For love of God and the human race, I believe in the elegance of insects, the imminence of winter, the free enterprise of grace.

By contrast, condemnation will never call you to come into God’s presence. It will convince you that you have nowhere to go because of where you’ve been. One of my friends told me that the most prominent feature of depression is the unremitting belief that things will never get any better than they are right now. In the same way, one of the most prominent features of condemnation is the unshakable sensation that I’ll never change from who I am right now. I’ve always struggled with this; therefore, I’ll never conquer it. Condemnation is the older brother in the parable of the prodigal son. He wrongly believes—and wants to make you believe—that because you went to the pigpen, the pigpen should be your permanent mailing address. But it’s not his house we’re returning to or his rules we’re abiding by. The Father makes a different proclamation: This son of mine was dead and is alive again; he was lost and is found. (Luke 15:24, emphasis added) Now that’s more like it. The past is buried (he was dead); the present is resurrected (he is alive). That’s the way the Father speaks. He understands the correct usage of tenses. What was does not determine what will be, because God is in every moment, redeeming it for His glory. And it gets even better than that. Not only does the Spirit set us free from chains that have bound us to our past, but He actually unleashes the Father’s vision of our future into our present reality. That

There is no God, and man is his prophet," replied Niels bitterly and rather sadly. "Exactly," scoffed Hjerrild. "After all, atheism is unspeakably tame. Its end and aim is nothing but a disillusioned humanity. The belief in a God who rules everything and judges everything is humanity's last great illusion, and when that is gone, what then? Then you are wiser; but richer, happier? I can't see it." "But don't you see," exclaimed Niels Lyhne, "that on the day when men are free to exult and say: 'There is no God!' on that day a new heaven and a new earth will be created as if by magic. Then and not till then will heaven be a free infinite space instead of a spying, threatening eye. Then the earth will be ours and we the earth's, when the dim world of bliss or damnation beyond has burst like a bubble. The earth will be our true mother country, the home of our hearts, where we dwell, not as strangers and wayfarers a short time, but all our time. Think what intensity it will give to life, when everything must be concentrated within it and nothing left for a hereafter. The immense stream of love that is now rising up to the God of men's faith will bend to earth again and flow lovingly among all those beautiful human virtues with which we have endowed and embellished the godhead in order to make it worthy of our love. Goodness, justice, wisdom--who can name them all? Don't you see what nobility it will give men when they are free to live their life and die their death, without fear of hell or hope of heaven, but fearing themselves, hoping for themselves? How their consciences will grow, and what a strength it will give them when inactive repentance and humility cannot atone any more, when no forgiveness is possible except to redeem with good what they sinned with evil.

...he [Perry Hildebrandt] broached the subject of goodness and its relation to intelligence. He'd come to the reception for selfless reasons, but he now saw that he might get not only a free buzz but free advise from, as it were, two professionals. 'I suppose what I'm asking,' he said, 'is whether goodness can ever truly be its own reward, or whether, consciously or not, it always serves some personal instrumentality.' Reverend Walsh [Trinity Lutheran] and the rabbi [Meyer] exchanged glances in which Perry detected pleasant surprise. It gratified him to upset their expectations of a fifteen-year-old. 'Adam may have a different answer,' the rabbi said, but in the Jewish faith there is really only one measure of righteousness: Do you celebrate God and obey His commandments?' 'That would suggest,' Perry said, 'that goodness and God are essentially synonymous.' 'That's the idea,' the rabbi said. 'In biblical times, when God manifested Himself more directly. He could seem like quite the hard-ass--striking people blind for trivial offenses, telling Abraham to kill his son. But the essence of the Jewish faith is that God does what He does, and we obey Him.' 'So, in other words, it doesn't matter what a righteous person's private thoughts are, so long as he obeys the letter of God's commandments?' 'And worships Him, yes. Of course, at the level of folk wisdom, a man can be righteous without being a -mensch.- I'm sure you see this, too, Adam--the pious man who makes everyone around him miserable. That might be what Perry is asking about.' 'My question,' Perry said, 'is whether we can ever escape our selfishness. Even if you bring in God, and make him the measure of goodness, the person who worships and obeys Him still wants something for himself. He enjoys the feeling of being righteous, or he wants eternal life, or what have you. If you're smart enough to think about it, there's always some selfish angle.' The rabbi smiled. 'There may be no way around it, when you put it like that. But we "bring in God," as you say--for the believer, of course, it's God who brought -us- in--to establish a moral order in which your question becomes irrelevant. When obedience is the defining principle, we don't need to police every little private thought we might have.' 'I think there's more to Perry's question, though,' Reverend Walsh said. 'I think he is pointing to sinfulness, which is our fundamental condition. In Christian faith, only one man has ever exemplified perfect goodness, and he was the Son of God. The rest of us can only hope for glimmers of what it's like to be truly good. When we perform an act of charity, or forgive an enemy, we feel the goodness of Christ in our hearts. We all have an innate capability to recognize true goodness, but we're also full of sin, and those two parts of us are constantly at war.' 'Exactly,' Perry said. 'How do I know if I'm really being good or if I'm just pursuing a sinful advantage?' 'The answer, I would say, is by listening to your heart. Only your heart can tell you what your true motive is--whether it partakes of Christ. I think my position is similar to Rabbi Meyer's. The reason we need faith--in our case, faith in the Lord Jesus Christ--is that it gives us a rock-solid basis for evaluating our actions. Only through faith in the perfection of our Savior, only by comparing our actions to his example, only by experiencing his living presence in our hearts, can we hope to be forgiven for the more selfish thoughts we might have. Only faith in Christ redeems us. Without him, we're lost in a sea of second-guessing our motives.

Why, he asked, do all of our policing efforts have to be so reactive, so negative, and so after the fact? What if, instead of just focusing on catching criminals—and serving up ever harsher punishments—after they committed the crime, the police devoted significant resources and effort to eliminating criminal behavior before it happens? To quote Tony Blair, what if they could be tough on crime but also tough on the causes of crime?3 Out of these questions came the novel idea for Positive Tickets, a program whereby police, instead of focusing on catching young people perpetrating crimes, would focus on catching youth doing something good—something as simple as throwing litter away in a bin rather than on the ground, wearing a helmet while riding their bike, skateboarding in the designated area, or getting to school on time—and would give them a ticket for positive behavior. The ticket, of course, wouldn’t carry a fine like a parking ticket but instead would be redeemable for some kind of small reward, like free entry to the movies or to an event at a local youth center—wholesome activities that also had the bonus of keeping the young people off the streets and out of trouble. So how well did Richmond’s unconventional effort to reimagine policing work? Amazingly well, as it turned out. It took some time, but they invested in the approach as a long-term strategy, and after a decade the Positive Tickets system had reduced recidivism from 60 percent to 8 percent. You might not think of a police department as a place where you would expect to see Essentialism at work, but in fact Ward’s system of Positive Tickets is a lesson in the practice of effortless execution. The way of the Nonessentialist is to go big on everything: to try to do it all, have it all, fit it all in. The Nonessentialist operates under the false logic that the more he strives, the more he will achieve, but the reality is, the more we reach for the stars, the harder it is to get ourselves off the ground. The way of the Essentialist is different. Instead of trying to accomplish it all—and all at once—and flaring out, the Essentialist starts small and celebrates progress. Instead of going for the big, flashy wins that don’t really matter, the Essentialist pursues small and simple wins in areas that are essential.

For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more."  13 In that He says, "A new covenant," He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away. (NKJV)        Covenant determines how God relates to people.        The Old (Law) Covenant: God had to relate to sinful people as a Holy Righteous God would/had to. Do bad get cursed, do good get blessed.        The New (Grace) Covenant: God relates to sinful people through Jesus, reconciling them to Himself and no longer relating to them through the Law since Jesus fulfilled the requirements of the law on the behalf of people. Heb 7:18-19              The former regulation is set aside because it was weak and useless 19 (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God. (NIV)        The Law Covenant was weak and useless in providing people with right-standing before God because nobody could ever keep it perfectly (Gal 3:10, James 2:10, James 4:17).        The better hope by which we draw near to God is not our own righteousness or holiness, but through Jesus Christ’s free gift of righteousness. (Eph 2:8-9, Rom 3:20-26)        Because of this Jesus qualifies you to do the same works and greater because you have the same right-standing before God as Jesus has. (John 14:12). Gal 3:11-14              Clearly no one is justified before God by the law, because, "The righteous will live by faith."  12 The law is not based on faith; on the contrary, "The man who does these things will live by them."  13 Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: "Cursed is everyone who is hung on a tree."  14 He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit. (NIV)        NO ONE is justified by the law. No one can please God by keeping the law and living holy.        Righteousness (right standing before God) is attained by faith in Christ only.        The Law is not of faith which makes relating to God through it not pleasing to Him. (Heb 11:6)        Jesus became a curse for us, removing the right of the curse of the Law to come on us. (This doesn’t mean the curse doesn’t exist)        Living under the Law, trying to be justified by your own efforts to live holy and pleasing to God is A CURSE! No good will come from it.        In fact, you alienate yourself from the life of Christ by doing it. (Gal 5:1-5) 2 Cor 3:4-9              Such confidence as this is ours through Christ before God. 5 Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God. 6 He has made us competent as ministers of a new covenant- — not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. 7 Now if the ministry that brought death, which was engraved in letters on stone, came with glory, so that the Israelites could not look steadily at the face of Moses because of its glory, fading though it was, 8 will not the ministry of the Spirit be even more glorious? 9 If the ministry that condemns men is glorious, how much more glorious is the ministry that brings righteousness! (NIV)        Law Covenant: Ministry of DEATH and CONDEMNATION.        Engraved on stone: 10 Commandments.        Grace Covenant: Ministry of LIFE and the SPIRIT.        Engraved on our hearts Rom 8:1              There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. (NKJV)

If he is going to treat her as the moral idea demands, he must try to see in her the concept of mankind and endeavour to respect her. [...] Thus this book may be considered as the greatest honour ever paid to women. Nothing but the most moral relation towards women should be possible for men; there should be neither sexuality nor love, for both make woman the means to an end, but only the attempt to understand her. Most men theoretically respect women, but practically they thoroughly despise them; according to my ideas this method should be reversed. It is impossible to think highly of women, but it does not follow that we are to despise them for ever. [...] Even technically the problem of humanity is not soluble for man alone; he has to consider woman even if he only wishes to redeem himself; he must endeavour to get her to abandon her immoral designs on him. Women must really and truly and spontaneously relinquish coitus. That undoubtedly means that woman, as woman, must disappear, and until that has come to pass there is no possibility of establishing the kingdom of God on earth. Pythagoras, Plato, Christianity (as opposed to Judaism), Tertullian, Swift, Wagner, Ibsen, all these have urged the freedom of woman, not the emancipation of woman from man, but rather the emancipation of woman from herself. [...] This is the way, and no other, to solve the woman question, and this comes from comprehending it. The solution may appear impossible, its tone exaggerated, its claims overstated, its requirements too exacting. Undoubtedly there has been little said about the woman question, as women talk of it; we have been dealing with a subject on which women are silent, and must always remain silent—the bondage which sexuality implies. This woman question is as old as sex itself, and as young as mankind. And the answer to it? Man must free himself of sex, for in that way, and that way alone, can he free woman. In his purity, not, as she believes, in his impurity, lies her salvation. She must certainly be destroyed, as woman; but only to be raised again from the ashes—new, restored to youth—as a real human being. [...] Sexual union has no place in the idea of mankind, not because ascetism is a duty, but because in it woman becomes the object, the cause, and man does what he will with her, looks upon her merely as a "thing," not as a living human being with an inner, psychic, existence. And so man despises woman the moment coitus is over, and the woman knows that she is despised, even although a few minutes before she thought herself adored. The only thing to be respected in man is the idea of mankind; this disparagement of woman (and himself), induced by coitus, is the surest proof that it is opposed to that idea of mankind. Any one who is ignorant of what this Kantian "idea of mankind" means, may perhaps understand it when he thinks of his sisters, his mother, his female relatives; it concerns them all: for our own sakes, then, woman ought to treated as human, respected and not degraded, all sexuality implying degradation. But man can only respect woman when she herself ceases to wish to be object and material for man; if there is any question of emancipation it should be the emancipation from the prostitute element. [...] The question is not merely if it be possible for woman to become moral. It is this: is it possible for woman really to wish to realise the problem of existence, the conception of guilt? Can she really desire freedom? This can happen only by her being penetrated by an ideal, brought to the guiding star. It can happen only if the categorical imperative were to become active in woman; only if woman can place herself in relation to the moral idea, the idea of humanity. In that way only can there be an emancipation of woman.

Suicide should be made odious among the people of God--it should be emphasized as a deadly sin, and no undue feelings of tenderness towards the unfortunate dead, or of sympathy towards the living bereaved, should prevent us denouncing it as a crime against God and humanity, against the Creator and the creature. It is true that the exact enormity of the act is not defined with minute detail in the Holy Scriptures, or the limits of its punishment given; but to believers in the God whom we worship it has always been regarded as a sin of great magnitude; and in many countries especial pains have been taken to discourage it, by refusal to bury in consecrated ground, by indignities offered to the lifeless remains, or by such lack of funereal observances as would produce a peculiar and horrifying effect upon the survivors. Now, while not advocating measures of this description, we do not think that the same laudations and panegyrics should be pronounced over the self-murderer as are so freely uttered over the faithful Saint who has gone to his eternal rest. There is a difference in their death, and that difference should be impressed upon the living, unless the deceased, at the time of the rash act, was in such a mental condition as not to be wholly responsible for his actions; but again, if this condition be the result of sin, of departure from God's laws, then the unfortunate one, like the inebriate, is not altogether free from the responsibility of acts committed while in this state of mental derangement. If he is not censurable for the act itself, he is for the causes that induced it. In such cases the mantle of charity must not be stretched so widely, in our desire to protect our erring friends, as to reflect dishonor on the work of God, or contempt for the principles of the everlasting Gospel. There is an unfortunate tendency in the natures of many to palliate sins by which they are not personally injured; but we must not forget that such palliation frequently increases the original wrong, and brings discredit on the Church and dishonor to the name and work of our blessed Redeemer; in other words, to save the feelings of our friends we are willing to crucify afresh the Lord of life and glory.

says— / your Redeemer, the Holy One of Israel: / ‘I am the LORD your God, / who teaches

A redeemed woman leaves regrets behind.

Every day, Retcon crosses out my past and rewrites it, drawing a furious black X over me again and again. Some days, he even lets me be innocent, lets Charybdis take the blame out into the black and set it on fire. He can probably do it without thinking, like a digestive process. Lucas Fawn goes about his day, redeemed, eating and drinking with my friends, in my house, and some autonomic system erases me for the thirteen thousandth time, while another builds a new Julia or a new Charybdis to play with in his private dollhouse. Some guilty, some innocent, some powerless, some young, some broken, some dead. Maybe someday he’ll find a version that can get free.

Competition also was coming from a new trend in industry to finance future growth out of profits rather than from borrowed capital. This was the outgrowth of free-market interest rates which set a realistic balance between debt and thrift. Rates were low enough to attract serious borrowers who were confident of the success of their business ventures and of their ability to repay, but they were high enough to discourage loans for frivolous ventures or those for which there were alternative sources of funding—for example, one's own capital. That balance between debt and thrift was the result of a limited money supply. Banks could create loans in excess of their actual deposits, as we shall see, but there was a limit to that process. And that limit was ultimately determined by the supply of gold they held. Consequently, between 1900 and 1910, seventy per cent of the funding for American corporate growth was generated internally, making industry increasingly independent of the banks.12 Even the federal government was becoming thrifty. It had a growing stockpile of gold, was systematically redeeming the Greenbacks—which had been issued during the Civil War—and was rapidly reducing the national debt. Here was another trend that had to be halted. What the bankers wanted—and what many businessmen wanted also—was to intervene in the free market and tip the balance of interest rates downward, to favor debt over thrift. To accomplish this, the money supply simply had to be disconnected from gold and made more plentiful or, as they described it, more elastic.

From the beginning, the poorhouse served irreconcilable purposes that led to terrible suffering and spiraling costs. On the one hand, the poorhouse was a semi-voluntary institution providing care for the elderly, the frail, the sick, the disabled, orphans, and the mentally ill. On the other, its harsh conditions were meant to discourage the working poor from seeking aid. The mandate to deter the poor drastically undercut the institution’s ability to provide care. Inmates were required to swear a pauper’s oath stripping them of whatever basic civil rights they enjoyed (if they were white and male). Inmates could not vote, marry, or hold office. Families were separated because reformers of the time believed that poor children could be redeemed through contact with wealthy families. Children were taken from their parents and bound out as apprentices or domestics, or sent away on orphan trains as free labor for pioneer farms. Poorhouses provided a multitude of opportunities for personal profit for those who ran them. Part of the keeper of the poorhouse’s pay was provided by unlimited use of the grounds and the labor of inmates.

Fear not, for I have redeemed you; I have summoned you by name, you are mine.

The Holy Spirit is the gentle, guiding force that leads you to focus on what God cares about and what He desires. In doing so, your life is shaped to be attentive to the purifying work of God who brings you back into wholeness and glory—your original design, your redeemed story.

[…]healthy guilt is one that acknowledges the wrong done and feels remorse but then is free to embrace the forgiveness that has been offered. Healthy guilt focuses on the realization that all has been forgiven, the wrong has been redeemed.

Paul moves from condemnation to confidence. First, sin is powerfully condemned. The words are clear: if you are sexually immoral you will not inherit the kingdom of God. All those who look at pornography have only a fearful expectation of condemnation. Thankfully, Paul does not end there. He moves toward confidence in our Redeemer, Jesus. Jesus cleanses sinners. Jesus loves to cleanse those who love to look at pornography, and he loves to give them power to change. Our sinfulness does not get the final word. Instead, Jesus justifies, washes, and sanctifies us. Our only hope is in a risen Savior who has the power to bring us out of the pit of pornography.

No man can rightly understand the power of indwelling corruption who has not savingly felt his own; nor how the law is the strength of sin, till that law be closely applied to his own conscience; nor why the gospel offer of Christ as a savior must be absolutely free and made to sinners as such, till he himself has had to struggle with sharp and strong convictions. No man can rightly apprehend how the assured belief of full and free salvation through Christ constrains to universal obedience till God's redeeming love be shed abroad in his heart; nor how much a disposition that doubts and staggers at the promises of eternal life, or which leads a man to recommend himself to God's favor by his good works, tends to hinder the cheerful progress in grace and true virtue till he himself has experienced the hurt of it.

If the gospel lacks correspondence to reality, why is it that the majority of believers never comes to terms with this? As I expressed in my opening chapter, I am convinced it is not due to a lack of intelligence. Nor is it due to a lack of goodness or noble intentions on the part of most believers. Rather, from the perspective of one who has escaped the finely tuned clutches of the Christian machinery designed to keep me in the fold, I see it primarily as a lack of courage, at least for those who have encountered good reasons for doubting. I, like most believers, experienced serious doubts as a young Christian, but I lacked the courage to pit my reservations against the authority of the church and against its fallible, humanly authored scriptures, finding it safer to submit to the supremely well-crafted, guilt-inducing tactics of apologists who assured me that all the fault lay with me and not with the divinely inspired Bible. I capitulated and managed to hold my doubts at bay for over a decade longer while serving God on the mission field. Many if not most of you have faced similar questions and misgivings about the Bible and the Christian faith, even if not to the same extent. You might be like me during my initial short-lived crises of faith: I could not bring myself to face with courage the possibility that life might not have any cosmic Meaning; that there might be no higher power to guide, protect, and provide for me; that justice might not prevail in the long run; that I might no longer be able to hold sinners accountable with the words, "Thus says the Lord"; that life ends at the grave; or that I might have followed and lead others to follow a grand mistake. I lacked the courage to face my church, family, and friends whom I feared would look upon me as a reprobate. I lacked the courage to think for myself—to accept that the virtues of humility and meekness must not be used as an excuse for failing to challenge entrenched ideas that lack sufficient evidence. In short, I preferred to squelch the seed of doubt and label it as sin rather than as healthy, critical thinking, lest it flower and make life unbearable. That I viewed my incipient doubt and disbelief as sin was no accident: the church has a powerful vested interest in keeping believers in the fold, and it will not let them go without a fight. My courage-squelching guilt or angst was the result of a concerted effort developed over the centuries to make me feel like a depraved worm, a proud and willful rebel, a traitor, a God-hater, and an enemy of all that is good. I was programmed to consider that I would be better off if I were to commit adultery or murder than if I were to abandon the one who created me and redeemed me. Without Christ I would be worse than a good-for-nothing, and, like the traitor Judas, it would have been better for me had I never been born. No wonder most believers never muster the courage to break free from this cage!

Oh, my goodness! Megan Maureen McClare—you did, didn’t you?” Her mother’s jaw fell. “Uh-oh.” Alli’s voice squeaked with a nervous giggle, fingertips pressed to her lips as if to restrain further damage. She peeked at Meg out of the corner of her eyes, brows puckered in repentance. “Was I supposed to keep that a secret?” Meg laughed and hugged her tightly. “Not really, Al, so don’t worry. Not only will I have to adjust to this new me, but everyone else will too.” She glanced up at her mother with her usual sweet smile, although she was certain it lacked the timidity to which everyone was accustomed. “Please forgive me, Mother. I know a lady hopping aboard a motorbike with a near stranger is not the most dignified of scenarios. But Paris does something to you—it dares you, entices you, liberates you in ways I never expected.” “Sweet thunderation, Megs, you really and truly got on a motorbike with a complete stranger?” Cassie’s sagging jaw matched Meg’s mother’s. “Not exactly a stranger,” Alli piped up, eager to redeem herself, “a friend of the Rousseaus named Pierre.” She glanced at Meg with a sudden gleam of mischief in her eyes. “Apparently he was one of several smitten young men who asked Megs to marry him.” “What?” Uncle Logan was on his feet in a heartbeat, face ruddy with shock. “Megan Maureen, you best tell me there is nothing going on here, young lady—” “Nothing is going on, Uncle Logan, truly.” Meg offered a conciliatory smile, her gaze darting to where Bram was actually frowning—a most infrequent occurrence—before she returned to her uncle. “Pierre is Dr. Rousseau’s colleague’s son, and a dear friend of the Rousseaus, but I assure you, he and I are only friends.” “So, tell us, Bug,” Bram said, hunkering down on the table with a fold of arms, the lazy bent of his smile at odds with the slight narrowing of his eyes. “Exactly how many hearts did you break in Paris?” “More than I ever have, I can tell you that,” Alli said with a wink, shimmying in to prop her chin in her hand. “So tell us about riding the motorbike, Megs—was it exciting?” Meg’s gaze flitted to Alli with a mischievous grin that made her feel alive, as if she were coming out of the shadows for the very first time. “Oh, yes, very much so! The wind in your face while your hair whips behind you, free and unfettered.” She stole a glance at Bram, wishing his disapproval didn’t bother her so. “And I didn’t ‘break’ any hearts,” she said softly, “just the mold of who the old Meg used to be.

Even though many boast in free will, the reality is that sin makes us a slave. And as slaves, we need someone to redeem us, to set us free. Consider what Paul says about man’s condition because of sin.

It is only when I live in a celebratory and restful worship of God that I am able not to take myself too seriously and I am free to serve and celebrate another.

Religion lives not in dogma, but utterly within the virtues of love and self-sacrifice. Without those, there is no future I can bear to stand, nor hope for the continuance of God's creation. It is not blasphemy to say that the work of Jesus the redeemer was and is to break the chains of the realms of darkness. And set free the creature from the power of sin.

Jesus did not reveal a “potential” you, he revealed the truth about you so that you may know the truth about yourself and be free indeed! In the death and resurrection of Jesus Christ, God did not redeem a compromised replica of you; he rescued the original, blueprint you, created in his radiant mirror likeness! Any other ‘self’ you’re trying to find or esteem will disappoint! Reckon your ‘DIY-law of works-self’ dead, and your redeemed self co-raised and co-seated together with Christ! This is freedom indeed!

Whenever I begin to wonder if ICOTESCAS, the International Community Of The Ever So Caring And Sensitive, aren’t really just self-centered sociopaths, I find I can bring my mind back to reality by contemplating the issue of modern day African slavery. There are groups—Christian Solidarity International, for example—who raise money to “redeem,” which is to say, free, which is to say, pay ransom for, slaves held in Africa. The people in these groups seem to feel very good about themselves when they ransom a slave. And, as long as it makes them feel good to do so, I suppose they don’t feel the need to think about what they’re doing, or to realize that every time they do it, they make slave raiding more profitable, and increase the numbers of slaves taken.

If you buy a Hebrew servant, he shall serve six years, and in the seventh year he shall go free for nothing. 21:2 If he came in by himself, he shall go out by himself. If he was married, then his wife shall go out with him. 21:3 If his master has given him a wife, and she has born him sons or daughters, the wife and her children shall be her master's, and he shall go out by himself. 21:4 If the servant plainly says, “I love my master, and my wife and my children. I will not go out free.” 21:5 Then his master shall bring him to the judges. He shall also bring him to the door, or to the door post, and his master shall bore his ear through with an awl, and he shall serve him forever. 21:6 If a man sells his daughter to be a maidservant, she shall not go out as the manservants do. 21:7 If she does not please her master, who has taken her to himself, then he shall let her be redeemed by her family. He has no power to sell her into a strange land, for he has dealt deceitfully with her.