God Is The Ultimate Judge Quotes

God is the ultimate judge of what is truly in our souls. But we are requiered to forgive everyone.

The most experienced psychologist or observer of human nature knows infinitely less of the human heart than the simplest Christian who lives beneath the Cross of Jesus. The greatest psychological insight, ability, and experience cannot grasp this one thing: what sin is. Worldly wisdom knows what distress and weakness and failure are, but it does not know the godlessness of man. And so it also does not know that man is destroyed only by his sin and can be healed only by forgiveness. Only the Christian knows this. In the presence of a psychiatrist I can only be a sick man; in the presence of a Christian brother I can dare to be a sinner. The psychiatrist must first search my heart and yet he never plumbs its ultimate depth. The Christian brother knows when I come to him: here is a sinner like myself, a godless man who wants to confess and yearns for God’s forgiveness. The psychiatrist views me as if there were no God. The brother views me as I am before the judging and merciful God in the Cross of Jesus Christ.

Much has been said about Robert, and more will be added. Young men will adopt his gait. Young girls will wear white dresses and mourn his curls. He will be condemned and adored. His excesses damned or romanticized. In the end, truth will be found in his work, the corporeal body of the artist. It will not fall away. Man cannot judge it. For art sings of God, and ultimately belongs to him.

Do I believe in an old man in the clouds with a white beard judging us mortals with a moral code from one to ten? Good Lord no, my sweet Elly, I do not! I would have been cast out from this life years ago with my tatty history. Do I believe in a mystery; the unexplained phenomenon that is life itself? The greater something that illuminates inconsequence in our lives; that gives us something to strive for as well as the humility to brush ourselves down and start all over again? Then yes, I do. It is the source of art, of beauty, of love, and proffers the ultimate goodness to mankind. That to me is God. That to me is life. That is what I believe in.

I guess life is like a novel. Some of it is written by fate, some of it is written by God... but the part we are ultimately judged by is the part we write ourselves.

If there is no extant God and no extant gods, no good and no evil, no right and no wrong, no meaning and no purpose: if there are no values that are inherently valuable; no justice that is ultimately justifiable; no reasoning that is fundamentally rational, then there is no sane way to choose between science, religion, racism, philosophy, nationalism, art, conservatism, nihilism, liberalism, surrealism, fascism, asceticism, egalitarianism, subjectivism, elitism, ismism. If reason is incapable of deducing ultimate, non-arbitrary human ends, and nothing can be judged as ultimately more important than anything else, then freedom is equal to slavery; cruelty is equal to kindness; love is equal to hate; war is equal to peace; dignity is equal to contempt; destruction is equal to creation; life is equal to death and death is equal to life. Nihilism represents the ultimate logical conclusion of our great values and ideals- because we must experience nihilism before we can find out what value these "values" really had.

At the end of our lives, we will be judged by how we have loved or failed to love. That is the ultimate test: how we dealt with the least of our brothers and sisters, the people we can’t stand.

It makes no difference what men think of war, said the judge. ... War endures. As well ask men what they think of stone. War was always here. Before man was, war waited for him. The ultimate trade awaiting its ultimate practitioner. That is the way it was and will be. That way and not some other way... War is the ultimate game because war is at last a forcing of the unity of existence. War is god... Men of god and men of war have strange affinities.

You can only have the courage and strength to do what you think is right. It may turn out to be wrong, but you will at least have done it, and that is the important thing. We must act according to the best dictates of our reason, and then leave God to judge its ultimate value.

There may not be a hell, but those who judge may create one. I think people are over-taught. They are over-taught everything. You have to find out by what happens to you, how you will react. I’ll have to use a strange term here… “good.” I don’t know where it comes from, but I feel that there’s an ultimate strain of goodness born in each of us. I don’t believe in God, but I believe in this “goodness” like a tube running through our bodies. It can be nurtured. It’s always magic, when on a freeway packed with traffic, a stranger makes room for you to change lanes… it gives you hope.

Buddha used to say to his disciples: Take each step watchfully. He used to say: Watch your breath. And that is one of the most significant practices for watching because the breath is there, continuously available for twenty-four hours a day wherever you are. The birds may be singing one day, they may not be singing some other day, but breathing is always there. Sitting, walking, lying down, it is always there. Go on watching the breath coming in, the breath going out. Not that watching the breath is the point, the point is learning how to watch. Go to the river and watch the river. Sit in the marketplace and watch people passing by. Watch anything, just remember that you are a watcher. Don’t become judgmental, don’t be a judge. Once you start judging you have forgotten that you are a watcher, you have become involved, you have taken sides, you have chosen: “I am in favor of this thought and I am against that thought.” Once you choose, you become identified. Watchfulness is the method of destroying all identification. Hence Gurdjieff called his process the process of nonidentification. It is the same, his word is different. Don’t identify yourself with anything, and slowly one learns the ultimate art of watchfulness. That’s what meditation is all about. Through meditation one discovers one’s own light. That light you can call your soul, your self, your God, whatever word you choose—or you can remain just silent, because it has no name. It is a nameless experience, tremendously beautiful, ecstatic, utterly silent, but it gives you the taste of eternity, of timelessness, of something beyond death.

the Bible (unlike the books on which other religions are based) is not about following moral examples. It is about a God of mercy and long-suffering, who continually works in and through us despite our constant resistance to his purposes. Ultimately, there is only one hero in this book, and he’s divine.

Do you believe in God, Arthur?" I said, eating the last piece of sponge. "Do I believe in an old man in the clouds with a white beard judging us mortals with a moral code from one to ten? Good Lord no, my sweet Elly, I do not! Do I believe in a mystery; the unexplained phenomenon that is life itself? The greater something that illuminates inconsequence in our lives; that gives us something to strive for as well as the humility to brush ourselves down and start all over again? Then yes, I do. It is the source of art, of beauty, of love, and proffers the ultimate goodness to mankind. That to me is God.That to me is life. That is what I believe in.

God is the ultimate judge of hypocrisy in the church, I decided; I would leave such judgment in God’s capable hands. I began to relax and grow softer, more forgiving of others. After all, who has a perfect spouse, or perfect parents or children? We do not give up on the institution of family because of its imperfections—why give up on the church?

Application does not guarantee citizenship; it is granted by the government. In Heaven, citizenship is granted only by Jesus Christ the ultimate judge. Matthew 7:15-23

Czeslaw Milosz, who had reason to know, writes: “A true opium of the people is a belief in nothingness after death — the huge solace of thinking that for our betrayals, greed, cowardice, murders, we are not going to be judged.”54 Thus, if God does exist, atheism can be seen as a psychological escape mechanism to avoid taking ultimate responsibility for one’s own life.

Reproof is unavoidable. God’s Word demands it when a brother falls into open sin. The practice of discipline in the congregation begins in the smallest circles. Where defection from God’s Word in doctrine or life imperils the family fellowship and with it the whole congregation, the word of admonition and rebuke must be ventured. Nothing can be more cruel than the tenderness that consigns another to his sin. Nothing can be more compassionate than the severe rebuke that calls a brother back from the path of sin. It is a ministry of mercy, an ultimate offer of genuine fellowship, when we allow nothing but God’s Word to stand between us, judging and succoring. Then it is not we who are judging; God alone judges, and God’s judgment is helpful and healing. Ultimately, we have no charge but to serve our brother, never to set ourselves above him, and we serve him even when we must speak the judging and dividing Word of God to him, even when, in obedience to God, we must break off fellowship with him. We must know that it is not our human love which makes us loyal to the other person, but God’s love which breaks its way through to him only through judgment. Just because God’s Word judges, it serves the person. He who accepts the ministry of God’s judgment is helped.

Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.

I am not. I am certain of the things that matter. Kindness and honor are always good. Do not build God in your own image, with your doubts and fears, your need to judge and condemn, your need for safety, and to be right whatever the cost to others, and ultimately to yourself. Let your soul be still, and know that God is never capricious, never cruel and never wrong. It is our understanding that stumbles. Even the cleverest of us are yet children, and the wisest of us know that.

studying God’s names reveals His character to us more intimately. Among other names, for example, we know God as Creator, Judge, Savior and Sustainer. By reflecting on His names, we can gain insight into His nature and understand more about how He works in our lives.

Then, while the other members of my family were waiting in the living room, my mom pulled me aside at the top of the stairs. "Before it gets too crazy, I need to tell you something," she said... "Elizabeth, what this man has done is terrible. There aren't any words that are strong enough to describe how wicked and evil he is! He has taken nine months of your life that you will never get back again. But the best punishment you could ever give him is to be happy. To move forward with your life. To do exactly what you want. Because, yes, this will probably go to trial and some kind of sentencing will be given to him and that wicked woman. But even if that's true, you may never feel like justice has been served or that true restitution has been made. "But you don't need to worry about that. At the end of the day, God is our ultimate judge. He will make up to you every pain and loss that you have suffered. And if it turns out that these wicked people are not punished here on Earth, it doesn't matter. His punishments are just. You don't ever have to worry. You don't ever have to even think about them again. ... “You be happy, Elizabeth. Just be happy. If you go and feel sorry for yourself, or if you dwell on what has happened, if you hold on to your pain, that is allowing him to steal more of your life away. So don't you do that! Don't you let him! There is no way he deserves that. Not one more second of your life. You keep every second for yourself. You keep them and be happy. God will take care of the rest.” It's been ten years since my mother said those words. The years have proved she was right.

By affirming that all 'meaning,' every assertion about the significance of life and reality, must be judged by reference to a brief succession of contingent events in Palestine, Christianity - almost without realizing it - closed off the path to 'timeless truth.' That is to say, it becomes increasingly difficult in the Christian world to see the ultimately important human experience as an escape into the transcendent, a flight out of history and the flesh. There is a demand for the affirmation of history, and thus of human change and growth, as significant. If the heart of 'meaning' is a human story, a story of growth, conflict and death, every human story with all it's oddity and ambivalence becomes open to interpretation in terms of God's redemptive work.

Based upon these “true words of God,” we need not worry about whether marriage is going to make it. Ultimately, we do not look to any court or government to define marriage. God has already done that, and his definition cannot be eradicated by a vote of legislators or the opinions of Supreme Court justices. The Supreme Judge of creation has already defined this term once and for all. Marriage does not morph across cultures the same way that football does, for marriage is a term that transcends culture, representing timeless truth about who God is and how God loves.

Can you imagine how ineffective Jesus’s ministry appeared to be, except when He did miracles? Most days He was just eating meals with sinners, telling people stories that didn’t totally make sense, and ticking off the influential religious people. Then He got killed, which really looks like a ministry fail! Yet God was up to something, and Jesus knew His ultimate purpose. So He didn’t care what His ministry looked like to the people around Him, and neither should we. Who are we to judge what God is up to? Who are we to judge whether it’s effective for the kingdom of God?

Anybody who lives beneath the Cross and who has discerned in the Cross of Jesus the utter wickedness of all men and of his own heart will find there is no sin that can ever be alien to him. Anybody who has once been horrified by the dreadfulness of his own sin that nailed Jesus to the Cross will no longer be horrified by even the rankest sins of a brother. Looking at the Cross of Jesus, he knows the human heart. He knows how utterly lost it is in sin and weakness, how it goes astray in the ways of sin, and he also knows that it is accepted in grace and mercy. Only the brother under the Cross can hear a confession. It is not experience of life but experience of the Cross that makes one a worthy hearer of confessions. The most experienced psychologist or observer of human nature knows infinitely less of the human heart than the simplest Christian who lives beneath the Cross of Jesus. The greatest psychological insight, ability, and experience cannot grasp this one thing: what sin is. Worldly wisdom knows what distress and weakness and failure are, but it does not know the godlessness of men. And so it also does not know that man is destroyed only by his sin and can be healed only by forgiveness. Only the Christian knows this. In the presence of a psychiatrist I can only be a sick man; in the presence of a Christian brother I can dare to be a sinner. The psychiatrist must first search my heart and yet he never plumbs its ultimate depth. The Christian brother knows when I come to him: here is a sinner like myself, a godless man who wants .to confess and yearns for God’s forgiveness. The psychiatrist views me as if there were no God. The brother views me as I am before the judging and merciful God in the Cross of Jesus Christ. It is not lack of psychological knowledge but lack of love for the crucified Jesus Christ that makes us so poor and inefficient in brotherly confession.

You will have guessed what has really happened here, beneath all this: that will to self-tormenting, that repressed cruelty of the animal-man made inward and scared back into himself, the creature imprisoned in the “state” so as to be tamed, who invented the bad conscience in order to hurt himself after the more natural vent for this desire to hurt had been blocked—this man of the bad conscience has seized upon the presupposition of religion so as to drive his self-torture to its most gruesome pitch of severity and rigor. Guilt before God: this thought becomes an instrument of torture to him. He apprehends in “God” the ultimate antithesis of his own ineluctable animal instincts; he reinterprets these animal instincts themselves as a form of guilt before God (as hostility, rebellion, insurrection against the “Lord,” the “father,” the primal ancestor and origin of the world); he stretches himself upon the contradiction “God” and “Devil” he ejects from himself all his denial of himself, of his nature, naturalness, and actuality, in the form of an affirmation, as something existent, corporeal, real, as God, as the holiness of God, as God the Judge, as God the Hangman, as the beyond, as eternity, as torment without end, as hell, as the immeasurability of punishment and guilt.

I discovered that I think God is a more generous savior than some would want us to believe. Ultimately, none of us can truly know how we'll be judged. And any mere human who thinks their judgement is somehow mightier than another's, well, they're in the wrong... Is it a sin? I can't answer that with a yes or a no. I'm not the one deciding. There are certainly people in the world making dreadful choices who love people of the opposite sex. Are you a beautiful person who is kind and true and dear and deserving of faith and justice just like the rest of us? Absolutely. I don't think God would have put you here only to torment you... So my short answer is, don't worry about it. You're perfect as you are.

In the West we are brainwashed into thinking that clinging to our personal rights and freedoms, while striving after things, is our ticket to happiness. In reality, it’s making us miserable. Several studies have revealed that, statistically speaking, America has one of the highest rates of depression (and other mental health disorders) in the world. On the other hand, these mental health studies suggest that Nigeria has one of the lowest rates of depression. Despite the fact that the average standard of living in America is roughly four times that of Nigeria, and despite the fact that Nigeria is a country with a multitude of social problems—including dehumanizing poverty, a serious AIDS epidemic, and ongoing civil strife—Nigeria has far less depression, per capita, than America. What do Nigerians have that Americans lack? Judging from the Nigerians I know, I’m convinced the main thing is a sense of community. Nigerians generally know they need one another. They don’t have the luxury of trying to do life solo, even if they had the inclination to do so. Consequently, Nigerians tend to have a sense of belonging that most Americans lack, and this provides them with a sense of general satisfaction in life, despite the hardships they endure. Many studies have shown that personal happiness is more closely associated with one’s depth of relationships and the amount one invests in others than it is with the comforts one “enjoys.” And this is exactly what we’d expect given that we’re created in the image of a God whose very nature is communal. It’s against our nature to be isolated. It makes us miserable, dehumanizes us, and ultimately destroys us.

The most important feeling in the world is trust. The worse is betrayal. Without trust, there is no love. Without trust, there is betrayal. And betrayal is the ultimate consequence of selfishness and naiveness, both ramifications of egotism. Whenever you can't confront reality, you can't love and you can't protect yourself against the lack of it. Wisdom can help you, because wisdom consists in the ability to love oneself, confront reality and accept the mistakes of others. That requires courage, but courage without wisdom is foolishness in disguise. You must be wise to see through and remain calm. It is a never-ending goal, and as much as the intensity of the complexities you're faced with. More complexities require more wisdom. Peace can't be found without an action towards it, and solutions that justify it. An antagonistic solution would only present itself as one whenever wisdom has failed. An avatar must be immensely wise to live with himself but not ignorant enough to accept the masses when confronted with their ignorance. However, if you're just a mortal being struggling against endless challenges, pray to God for wisdom, for He will bring forth to your realm His most highly recommended masters and meaningful literature. If you find them, don't judge them by how they appear, look or are dressed. Don't judge them as well by when and where they appear to you. For the unwise does not have the right to judge the mysteries unveiling his own ignorance. And if you find a book in a trashcan, do not judge it as well by where you have found it. Salvation is everywhere. It is wise to believe that. We suffer more due to the immense signs we reject than those we accept.

Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a 'machine' does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune which may never be called a melody—and ultimately even the phrase 'unsuccessful attempt' is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word 'accident' has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to 'naturalize' humanity in terms of a pure, newly discovered, newly redeemed nature?

THE GOAL IS CHRISTLIKENESS, NOT WARFARE There is a time, which we will speak of later in this book, when the Lord will call us to pull down the strongholds of hell over our churches and our communities. There is another time, however, when to engage in much spiritual warfare is actually a distraction from your obedience to God. Jesus defeated Satan in Gethsemane and the cross, not by directly confronting the devil but by fulfilling the destiny to which He had been called at Calvary. The greatest battle that was ever won was accomplished by the apparent death of the victor, without even a word of rebuke to His adversary! The prince of this world was judged and principalities and powers were disarmed not by confrontational warfare but by the surrender of Jesus Christ on the cross. There are occasions when your battle against the devil is actually a digression from the higher purpose God has for you. Intercessors and warfare captains take note: there is a demon whose purpose is to lure one's mind into hell. Its name is "Wrong Focus." If you are continually seeing evil spirits in people or in the material world around you, you may actually be fighting this spirit. The ultimate goal of this demon is to produce mental illness in saints who move in deliverance. Listen very carefully: we are not called to focus on the battle or the devil, except where that battle hinders our immediate transformation into Christ's likeness. Our calling is to focus on Jesus. The work of the devil, however, is to draw our eyes from Jesus. Satan's first weapon always involves luring our eyes from Christ. Turn to Jesus and almost immediately the battle vanishes. I knew a man once who owned a record company. Besides running the operation, he also spent many hours in production listening to the "mother disk," which was the record from which all subsequent records were pressed. Over the years, his ears became adept at catching the "pops and sizzles," the imperfections that had to be eliminated in the master disk. I remarked one day

Jesus contrasts who blesses and curses. The sheep are blessed “by my Father.” We might assume, then, that the goats are inversely cursed by the Father; but no such thing is said. Jesus simply says they are cursed. Like the rich man clutching his greed in the rubble of his riches while heaven calls him “son.” Like the wedding crasher refusing wedding clothes while the King calls him “friend.” Like the older brother weeping and gnashing his teeth in the backyard while the Father invites him inside to join the prodigal’s party. God blesses; we curse. The Father is good; we want to be left alone. The Light shines brightly; we prefer darkness. Ultimately, we are judged not for our failure to successfully wrap our hands around God’s arm, but rather for our stubborn refusal to be grasped by him, our incessant prying of his fingers from our recalcitrant hearts. God redeems his world; our destructive power is cast outside. God’s kingdom is established; the wildfire is banished. God brings an end to the bondage of creation.

What then makes a person "noble"? Certainly not that he makes sacrifices; even the frantic libertine makes sacrifices. Certainly not that he generally follows his passions; there are contemptible passions. Certainly not that he does something for others, and without selfishness; perhaps the effect of selfishness is precisely at its greatest in the noblest persons. - But that the passion which seizes the noble man is a peculiarity, without his knowing that it is so: the use of a rare and singular measuring-rod, almost a frenzy: the feeling of heat in things which feel cold to all other persons: a divining of values for which scales have not yet been invented: a sacrificing on altars which are consecrated to an unknown God: a bravery without the desire for honour: a self-sufficiency which has superabundance, and imparts to men and things. Hitherto, therefore, it has been the rare in man, and the unconsciousness of this rareness, that has made men noble. Here, however, let us consider that everything ordinary, immediate, and indispensable, in short, what has been most preservative of the species, and generally the rule in mankind hitherto, has been judged unreasonable and calumniated in its entirety by this standard, in favour of the exceptions. To become the advocate of the rule - that may perhaps be the ultimate form and refinement in which nobility of character will reveal itself on earth.

What then makes a person "noble"? Certainly not that he makes sacrifices; even the frantic libertine makes sacrifices. Certainly not that he generally follows his passions; there are contemptible passions. Certainly not that he does something for others, and without selfishness; perhaps the effect of selfishness is precisely at its greatest in the noblest persons. - But that the passion which seizes the noble man is a peculiarity, without his knowing that it is so: the use of a rare and singular measuring-rod, almost a frenzy: the feeling of heat in things which feel cold to all other persons: a divining of values for which scales have not yet been invented: a sacrificing on altars which are consecrated to an unknown God: a bravery without the desire for honour: a self-sufficiency which has superabundance, and imparts to men and things. Hitherto, therefore, it has been the rare in man, and the unconsciousness of this rareness, that has made men noble. Here, however, let us consider that everything ordinary, immediate, and indispensable, in short, what has been most preservative of the species, and generally the rule in mankind hitherto, has been judged unreasonable and calumniated in its entirety by this standard, in favour of the exceptions. To become the advocate of the rule - that may perhaps be the ultimate form and refinement in which nobility of character will reveal itself on earth.

The Ultimate Nobility of Character.—What then makes a person "noble"? Certainly not that he makes sacrifices; even the frantic libertine makes sacrifices. Certainly not that he generally follows his passions; there are contemptible passions. Certainly not that he does something for others, and without selfishness; perhaps the effect of selfishness is precisely at its greatest in the noblest persons.—But that the passion which seizes the noble man is a peculiarity, without his knowing that it is so: the use of a rare and singular measuring-rod, almost a frenzy: the feeling of heat in things which feel cold to all other persons: a divining of values for which scales have not yet been invented: a sacrificing on altars which are consecrated to an unknown God: a bravery without the desire for honour: a self-sufficiency which has superabundance, and imparts to men and things. Hitherto, therefore, it has been the rare in man, and the unconsciousness of this rareness, that has made men noble. Here, however, let us consider that everything ordinary, immediate, and indispensable, in short, what has been most preservative of the species, and generally the rule in mankind hitherto, has been judged unreasonable and calumniated in its entirety by this standard, in favour of the exceptions. To become the advocate of the rule—that may perhaps be: the ultimate form and refinement in which nobility of character will reveal itself on earth.

The Ultimate Nobility of Character. What then makes a person "noble"? Certainly not that he makes sacrifices; even the frantic libertine makes sacrifices. Certainly not that he generally follows his passions; there are contemptible passions. Certainly not that he does something for others, and without selfishness; perhaps the effect of selfishness is precisely at its greatest in the noblest persons. - But that the passion which seizes the noble man is a peculiarity, without his knowing that it is so: the use of a rare and singular measuring-rod, almost a frenzy: the feeling of heat in things which feel cold to all other persons: a divining of values for which scales have not yet been invented: a sacrificing on altars which are consecrated to an unknown God: a bravery without the desire for honour: a self-sufficiency which has superabundance, and imparts to men and things. Hitherto, therefore, it has been the rare in man, and the unconsciousness of this rareness, that has made men noble. Here, however, let us consider that everything ordinary, immediate, and indispensable, in short, what has been most preservative of the species, and generally the rule in mankind hitherto, has been judged unreasonable and calumniated in its entirety by this standard, in favour of the exceptions. To become the advocate of the rule - that may perhaps be the ultimate form and refinement in which nobility of character will reveal itself on earth.

A few years before his death in 1934 the great Algerian Sheikh, Ahmad al-'Alawi, became friendly with a Frenchman, Dr. Carret, who had been treating him for various minor ailments. One day Carrett tried to explain his agnosticism to the Sheikh, adding, however, that what most surprised him was that people who did claim to be religious 'should be able to go on attaching importance to this earthly life'. After a pause, the Sheikh said to him: 'It is a pity that you will not let your spirit rise above yourself. But whatever you may say and whatever you may imagine, you are nearer to God than you think'. In this confused age in which we now find ourselves there may be many a believer who is a kafir under the skin, and many a kafir who is closer than he knows to the God in whom he thinks he does not believe. It is important to be aware of these paradoxes because the distrust of religion - or at least of 'organized religion' - which is so widespread in the Western world, derives less from intellectual doubts than from a critical judgement of the way in which religious people are seen to behave. The agnostic does not concern himself with the supernatural dimensions of religion, let alone with ultimate truth. He sees only that part of the iceberg which is visible above the surface, and he judges this to be misshapen. The whole sad story is summed up in the wise child's prayer: 'Lord, please make good people religious and make religious people good'.

Dualism means the belief that there are two equal and independent powers at the back of everything, one of them good and the other bad, and that this universe is the battlefield in which they fight out an endless war...The two powers, or spirits, or gods — the good one and the bad one — are supposed to be quite independent. They both existed from all eternity. Neither of them made the other, neither of them has any more right than the other to call itself God. Each presumably thinks it is good and thinks the other bad. One of them likes hatred and cruelty, the other likes love and mercy, and each backs its own view. Now what do we mean when we call one of them the Good Power and the other the Bad Power? Either we are merely saying that we happen to prefer the one to the other — like preferring beer to cider — or else we are saying that, whatever the two powers think about it, and whichever we humans, at the moment, happen to like, one of them is actually wrong, actually mistaken, in regarding itself as good. Now it we mean merely that we happen to prefer the first, then we must give up talking about good and evil at all. For good means what you ought to prefer quite regardless of what you happen to like at any given moment. If 'being good' meant simply joining the side you happened to fancy, for no real reason, then good would not deserve to be called good. So we must mean that one of the two powers is actually wrong and the other actually right But the moment you say that, you are putting into the universe a third thing in addition to the two Powers: some law or standard or rule of good which one of the powers conforms to and the other fails to conform to. But since the two powers are judged by this standard, then this standard, or the Being who made this standard, is farther back and higher up than either of them, and He will be the real God. In fact, what we meant by calling them good and bad turns out to be that one of them is in a right relation to the real ultimate God and the other in a wrong relation to Him.

Dualism means the belief that there are two equal and independent powers at the back of everything, one of them good and the other bad, and that this universe is the battlefield in which they fight out an endless war...The two powers, or spirits, or gods — the good one and the bad one — are supposed to be quite independent. They both existed from all eternity. Neither of them made the other, neither of them has any more right than the other to call itself God. Each presumably thinks it is good and thinks the other bad. One of them likes hatred and cruelty, the other likes love and mercy, and each backs its own view. Now what do we mean when we call one of them the Good Power and the other the Bad Power? Either we are merely saying that we happen to prefer the one to the other — like preferring beer to cider — or else we are saying that, whatever the two powers think about it, and whichever we humans, at the moment, happen to like, one of them is actually wrong, actually mistaken, in regarding itself as good. Now it we mean merely that we happen to prefer the hrst, then we must give up talking about good and evil at all. For good means what you ought to prefer quite regardless of what you happen to like at any given moment. If 'being good' meant simply joining the side you happened to fancy, for no real reason, then good would not deserve to be called good. So we must mean that one of the two powers is actually wrong and the other actually right But the moment you say that, you are putting into the universe a third thing in addition to the two Powers: some law or standard or rule of good which one of the powers conforms to and the other fails to conform to. But since the two powers are judged by this standard, then this standard, or the Being who made this standard, is farther back and higher up than either of them, and He will be the real God. In fact, what we meant by calling them good and bad turns out to be that one of them is in a right relation to the real ultimate God and the other in a wrong relation to Him.

A scaffold, when it is erected and prepared, has indeed a profoundly disturbing effect. We may remain more or less open-minded on the subject of the death penalty, indisposed to commit ourselves, so long as we have not seen a guillotine with our own eyes. But to do so is to be so shaken that we are obliged to take our stand for or against. Joseph de Maistre approved of the death penalty, Cesar de Beccaria abominated it. The guillotine is the ultimate expression of Law, and its name is vengeance; it is not neutral, nor does it allow us to remain neutral. He who sees it shudders in the most confounding dismay. All social questions achieve their finality around that blade. The scaffold is an image. It is not merely a framework, a machine, a lifeless mechanism of wood, iron and rope. It is as though it were a being having its own dark purpose, as though the framework saw, the machine listened, the mechanism understood; as though that arrangement of wood and iron and rope expressed a will. In the most hideous picture which its presence evokes it seems to be most terribly a part of what it does. It is the executioner's accomplice; it consumes, devouring flesh and drinking blood. It is a special kind of monster created by the judge and the craftsman; a spectre seeming to live an awful life born of the death it deals. This was the effect it had on the bishop, and on the day following the execution, and for many days after, he seemed to be overwhelmed. The almost violent serenity of the fateful moment vanished: he was haunted by the ghost of social justice. Whereas ordinarily he returned from the performance of his duties with a glow of satisfaction, he seemed now to be assailed with a sense of guilt. There were times when he talked to himself, muttering gloomy monologues under his breath. This is a fragment that his sister overheard: 'I did not know that it was so monstrous. It is wrong to become so absorbed in Divine Law that one is no longer aware of human law. Death belongs only to God. What right have men to lay hands on a thing so unknown?

Let us beware.— Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a “machine” does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune2 which may never be called a melody—and ultimately even the phrase “unsuccessful attempt” is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word “accident” has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to “naturalize” humanity in terms of a pure, newly discovered, newly redeemed nature?

The God of Christianity is sovereign, wise, righteous, and ultimately concerned with justice. Not only is God concerned with justice, He assumes the role of judge over us. It is axiomatic to Christianity that our actions will be judged. This theme is conspicuously absent in much Christian teaching today, yet it fills the New Testament and touches virtually every sermon of Jesus of Nazareth. We will be called into account for every idle word we speak. On the final day, it will not be our consciences that will accuse or excuse us, but God Himself.

God is the ultimate measure and judge of our productivity. Things that do not pass muster at the final judgment are, by definition, not productive in an ultimate sense. On the other hand, passing the final judgment is the ultimate meaning of a productive life.5 Hence, in order to know what is truly productive, we need to look to God first, not ourselves or even our own desires.

God is in sovereign control of all the events of human history; and though evil often seems pervasive and wicked men all-powerful, their ultimate doom is certain. Christ will come in glory to judge and rule. Unlike most books of the Bible, Revelation contains its own title: “The Revelation of Jesus Christ” (1:1).

It’s only natural to want to pay someone back for the hurt they cause us or our loved ones. God does want us to do everything in our power to see that justice prevails, but he doesn’t want us to harbor a desire for revenge. There will be occasions when we won’t see justice done in this lifetime, but God promises to ultimately avenge all wrongdoing. We should not try to make things right by doing more wrong; rather, the Judge of the earth asks us to leave such matters in his capable hands.

On the matter of slavery, he reproached but absolved the South of the ultimate blame: “It may seem strange that any men should dare to ask God’s assistance in wringing their bread from the sweat of other men’s faces; but let us judge not that we be judged.

Before all else, it is certain that the radical and ultimate cause of the evils which We deplore in modern society is the denial and rejection of a universal norm of morality as well for individual and social life as for international relations; We mean the disregard, so common nowadays, and the forgetfulness of the natural law itself, which has its foundation in God, Almighty Creator and Father of all, supreme and absolute Lawgiver, all-wise and just Judge of human actions. When God is hated, every basis of morality is undermined” (SP 28). Pius XII was already confronted with the beginnings of the problems with which we are familiar: the denial of God and moral relativism.

The Old Testament is characterized by the affirmation of God’s sovereign kingship. God is sovereign as Creator and Sustainer of the earth and all that dwell therein; as Judge; as Redeemer of Israel; and in relation to all nations and peoples. Yet the created turned against their Creator. The earth reels under the consequences of human rebellion. Human life is characterized by violence, injustice, unrighteousness and misery. Israel itself was shattered by cataclysmic wars, most notably the war with Babylon that destroyed Jerusalem and its temple, displaced the royal family and ended in the exile of her leading citizens, forcing Israel into a seemingly endless period of occupation at the hands of pagan armies—in Jesus’ time, the Roman legions. Thus the later Prophets are redolent with a deep yearning for salvation, in the deepest and most holistic sense of that word. In Isaiah, it is based on God’s forgiveness, and it is eternal. It includes deliverance from oppression and injustice, from guilt and death, from war and slavery and imprisonment and exile. It includes peace and justice and forgiveness. The promise is that salvation is coming—for Israel and ultimately for the world, for societies, for families and for individuals. This is where the hope of a Messiah is located in the Hebrew Scriptures. The Old Testament hope of salvation is not merely for an eternal salvation in which our disembodied souls are snatched from this vale of tears. Nor is it merely for physical justice while fellowship with the presence of God’s Holy Spirit is ignored. To the extent that Christians adopt any kind of body/soul, earth/heaven dualism we simply do not understand the message of Scripture—or of Jesus. God’s salvation is the kingdom of God, and it means that—at last—God has acted to deliver humanity and now reigns over all of life, and is present to and with us, and will be in the future. The New Testament will bring a greater emphasis on eternal life, but it will not negate the holistic message of deliverance. The only possible response to this good news is great joy!

Too many times people portray God as the ultimate judge, waiting to sentence us for our sins. The truth is, he is a loving husband who compels us with his love and not fear.

Yet God’s coming wrath is also victorious, being linked to his righteous judgment and the day of Yahweh, “the day of God’s wrath” (Rom 2:5). As such, the coming wrath answers (not raises) ultimate questions related to the justice of God. Through the coming wrath, judgment, and hell, God’s ultimate victory is displayed over evil, and his righteousness is vindicated (Rev 6:16–17; 11:18; 14:6–20; 15:1—16:21; 19:11–21). There is a “comfort” to wrath and hell. That God will one day avenge his people points to his covenant faithfulness and urges patience, hope, perseverance, and worship (Rom 9:22–23; 12:19; 2 Thess. 1:5–11; Jas 5:1–11; Rev 11:15–19; 15:3–4; 16:5–7; 19:1–10). God will judge everyone, the weak and the powerful (Rev 20:11–15). He and his people will win in the end, and he will ensure that justice prevails. Through his righteous judgment and ultimate victory, God will glorify himself, displaying his greatness and receiving the worship he is due.

We've seen that the theories of the Core forces, each deeply based on symmetry, can be combined. The three separate Core symmetries can be realized as parts of a single, all-encompassing symmetry. Moreover, that encompassing symmetry brings unity and coherence to the clusters of the Core. From a motley six, we assemble the faultless Charge Account. We also discover that once we correct for the distorting effect of Grid fluctuations-and after upping the ante to include SUSY-the different powers of the Core forces derive from a common value at short distances. Even gravity, that hopelessly feeble misfit, comes into the field. To reach this clear and lofty perspective, we made some hopeful leaps of imagination. We assumed that the Grid-the entity that in everyday life we consider empty space-is a multilayered, multicolored superconductor. We assumed that the world contains the extra quantum dimensions required to support super-symmetry. And we boldly took the laws of physics, supplemented with these two "super" assumptions, up to energies and down to distances far beyond where we've tested them directly. From the intellectual success so far achieved-from the clarity and coherence of this vision of unification-we are tempted to believe that our assumptions correspond to reality. But in science, Mother Nature is the ultimate judge. After the solar expedition of 1919 confirmed his prediction for the bending of light by the Sun, a reporter asked Albert Einstein what it would have meant if the result had been otherwise. He replied, "Then God would have missed a great opportunity." Nature doesn't miss such opportunities. I anticipated that Nature's verdicts in favor of our "super" ideas will inaugurate a new golden age in fundamental physics.

This is the time for Christians to be drumming home some fundamentals as part of our witness in the larger world. Whatever fine points we express or even fight over in our own Christian communities, on the larger scale we should be hammering away at a few basic points. It is painfully disappointing to find many clerics and Christian gurus, on the few occasions they find themselves asked for a Christian outlook on this or that question, unable to deliver themselves of more than a few ethical platitudes veneered with Christian vocabulary. We must constantly say that we were made by God and for him; that all of us will have to give an account to him; that our Creator is our Judge; that the grace we ourselves have received in Christ Jesus impels us to good works, but that our ultimate hope for the future is the end of history, a new heaven and a new earth that only God himself can bring about; that human hubris stands humbled not only before our individual deaths, but before the deaths of civilizations and finally of the world itself; that a society that does not recognize these points finally becomes grotesquely self-serving and exposed to the judgement of God.

The second Christian doctrine that speaks so well to our hearts is that of the final judgment and the renewal of the world. Many people complain that they cannot believe in a God who judges and punishes people. But if there is no Judgment Day, what about all the enormous amount of injustice that has been and is being perpetuated? If there is no Judgment Day, then there are only two things to do- lose all hope or turn to vengeance. Either it means that the tyranny and oppression that have been so dominant over the ages will never be redressed, and in the end it will make no difference whether you live a life of justice and kidness or a life of cruelty and selfishness, or it means that, since there is no Judgment Day, we will need to take up our weapons and go and hunt down the evildoers now. We will have to take justice into our own hands. We will have to be the judges, if there is no Judge. And so the biblical doctrine of Judgment Day, far from being a gloomy idea, enables us to live with both hope and grace. If we accept it, we get hope and incentive to work for justice. For no matter how little success we may have now, we know that justice will be established- fully and perfectly. All wrongs- what we have called moral evil- will be redressed. But it also enables us to be gracious, to forgive, and to refrain from vengefulness and violence. Why? If we are not sure that there will be a final judgment, then when we are wronged, we will feel an almost irresistable compulsion to take up the sword and smite the wrongdoers. But if we know that no one will get away with anything, and that all wrongs will ultimately be redressed, then we can live in peace.

I want to share with you some other words from my friend Ray. I hope they will be as big an encouragement to you as they are to me. This is our ultimate accountability. Let’s get ready. Let’s live with purpose. Let’s live in repentance. Let’s be aware, moment by moment, that right now counts forever. What we think, what we say, what we feel, what we do and don’t do—we matter. We matter to Christ. We will matter forever. And very soon we will “report in.” This is solemnizing. This is dignifying. It is also encouraging. What if, as you stand there before Christ your Judge on that great and final day, surrounded by all the redeemed, each one awaiting his or her moment before the Lord—what if, standing there before him, he asks, “Everyone, I want to know who among you appreciated this person’s ministry? Who would like to bear witness to how he helped you for my sake?” And no one says anything. Total silence. Awkward silence. Everyone is embarrassed. Everyone is thinking, Would somebody please say something? You are standing there wondering, So my entire life comes down to this? What a failure I am! But then one voice does break that terrible silence. The Lord himself stands and says, “Well, I appreciated his ministry!” It’s an improbable scenario. But putting it like that does isolate the most urgent question of all. Is the approval of Jesus enough for you and for me? Do we love him enough, do we revere him enough, that his judgment is the one we’re living for? We care what others think. We want to please them (1 Cor. 10:33). But only one opinion will count finally and forever.5 And if I could add one more thing to what Ray has said here, it would be this: The devil has a file on us, to be sure. But the Lord’s got one too (Rev. 21:27).

Think about It Some More Even though God judged Solomon for worshiping false gods, there was hope in God’s punishment. God gave Solomon good news mixed with the bad news. The bad news was that God took the kingdom away from Solomon, but the good news was that he promised not to do it until Solomon’s son was king. And even then God promised not to take all of Israel away, but to allow Solomon’s son to be king over one tribe. The math seems wrong here. Ten tribes were torn away, leaving two—but God said he would spare one tribe for the sake of Jerusalem. Commentators believe the tribe of Benjamin was not mentioned because it was assumed that it came with its city, Jerusalem. So God was giving one more tribe to be with Jerusalem while ten tribes were pulled away. God did this for the sake of David and for the sake of Jerusalem. You see, God had promised David that he would have a son on the throne forever. So even though Solomon disobeyed God, he remained on the throne so God could keep his promise to David. Jesus, one of Solomon’s far-off grandchildren, is the ultimate way God kept that promise. By saving the tribe of Judah (the tribe Jesus came from) and allowing Solomon to remain on the throne, God kept his promise to David and opened the way for the good news of the gospel to come to all of us.

We would all pass for such as have the true faith and not the false.  But, be not your own judges; appeal to the Spirit of God, and let him, with the sword of his word, come and decide the controversy.  Which faith is thine, the true or false?

Although he said more about hell than most other subjects, Jesus had a very short fuse with those who appeared enthusiastic about the idea of people suffering eternally. Once, after being rejected by a village of Samaritans, Jesus’ disciples asked him for permission to call fire down from heaven to destroy the Samaritans. Jesus’ response was to rebuke his disciples for thinking such a harsh thing.[1] His response makes me wonder what to do with a subject like hell. On one hand, Jesus indicated that the fire of hell is an appropriate punishment for sin.[2] On the other, he got very upset with anyone suggesting that someone else should go there...Howard Thurman, a predecessor to Dr. King and an African American scholar and minister, gave a lecture at Harvard in 1947 during the pre–civil rights era. In that lecture he shared these words: “Can you imagine a slave saying, ‘I and all my children and grandchildren are consigned to lives of endless brutality and grinding poverty? There’s no judgment day in which any wrongdoing will ever be put right?’”[15] Volf and Thurman are saying the same thing: if there is no final judgment, then there is really no hope for a slave, a rape victim, a child who has been abused or bullied, or people who have been slandered or robbed or had their dignity taken from them. If nobody is ultimately called to account for violence and oppression, then the victims will not see justice, ever. They will be left to conclude the same thing that Elie Wiesel concluded after the Holocaust stripped him of his mother, his father, his sister, and his faith: “I was alone, terribly alone in a world without God. . . . Without love or mercy.”[16] If we insist on a universe in which there is no final reckoning for evil, this is what we are left with. To accept that God is a lover but not a judge is a luxury that only the privileged and protected can enjoy. What I’m saying here is that we need a God who gets angry. We need a God who will protect his kids, who will once and for all remove the bullies and the perpetrators of evil from his playground. Those who cannot or will not appreciate this have likely enjoyed a very sheltered life and are therefore naive about the emotional impact of oppression, cruelty, and injustice. To accept that God is a lover but not a judge is a luxury that only the privileged and protected can enjoy.

The ultimate reason why the democratic impulse is so strong—why we resist such differences—is that the sinful heart resents the final discrimination made in the judgment of God when He separates the sheep from the goats. Spelling tests smack of the Last Day. The way we manage our schools shows how, deep down, we would really like to abolish the Great White Throne Judgment. This resistance extends from the democratic government school system down to the most trivial awards ceremony. And judging from our awards ceremonies, many modern educators do not want God to separate the sheep from the goats. They want Him to hand out participant ribbons to all.

In the Declaration of Independence, God is mentioned or referred to four times: as Creator who gives us “certain unalienable rights,” as a sovereign legislator (Laws of Nature and of Nature’s God), the ultimate authority as “the Supreme Judge of the world,” and having faith (a firm reliance on) in the guardian and protector of mankind (Divine Providence). Keep this in mind when Jefferson mentions natural rights referring to religious expression in his reply to the Danbury Baptists: Believing with you that religion is a matter which lies solely between man and his God, that he owes account to none other for his faith or his worship, that the legislative powers of government reach actions only, and not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their legislature would “make no law respecting an establishment of religion, or prohibiting the free exercise thereof,” thus building a wall of separation between Church and State. Adhering to this expression of the supreme will of the nation in behalf of the rights of conscience, I shall see with sincere satisfaction the progress of those sentiments which tend to restore to man all his natural rights, convinced he has no natural right in opposition to his social duties. I reciprocate your kind prayers for the protection and blessing of the common Father and Creator of man, and tender you for yourselves and your religious association, assurances of my high respect and esteem.[1] [1]  Thomas Jefferson, The Writings of Thomas Jefferson, Albert E. Bergh, ed. (Washington, D. C.: The Thomas Jefferson Memorial Association of the United States, 1904), Vol. XVI, pp. 281-282. This might be one of the only occurrences in American history where an individual’s written words have not only been purposefully divorced from their context, but the same words – taken from a private letter – are now used as the primary authority for a national public policy. Our

The case being tried involves a question of ultimate truth — the question of who God is and where he stands; and for just that reason, it is God who will inevitably do the judging.

What if you have a pen and you can sketch a dream of another's? Sounds beautiful, right? It is even more wonderfully beautiful when you actually do it, for dreams are connected like all of our souls. Dreams are like little stars of our soul, and when you paint one with the stardust of your soul, be it yours or another's, the sky of your soul would always sparkle with the light of a tranquil smile. There is nothing more valuable than holding a hand and telling that person that you believe in that soul and that nothing is truly impossible, after all each and every soul is a reflection of this infinite Universe. There is no treasure richer than a smile of a heart, and when you sprinkle your goodness around and embrace all with the bliss of your own soul, with the love of your heart and the light of your mind, your door of happiness would always be unlocked where you can walk in anytime, and no matter how dark this cave of reality might be, the sky inside that door is always the brightest with a thousand sunshine of an infinite halo of dreams. I know and I have seen that when you are good while most of the people around would embrace you, get inspired and try to walk with you, there would also be a few who would doubt you and even try to pull you down by demotivating or derogatory words but do not let them win over your stardust, rather shine so bright that even their darkness is eaten up by your light. Let your good heart be your strength and walk with courage that God is the ultimate witness and the judge of all. Don't even halt for a second to think if you would help another, no matter how distant that person might be, in fact even if that person hasn't been good to you, or scarred you, you stay true to your path and treat everyone with compassion and love and know that in the book of Life every chapter finds a beginning and an ending, you paint that ending with a smile on the heart of every person you meet, knowing that smiles are the brightest sunshine of this Universe. The world might try to distract you and your mind might try to tell you that it doesn't matter, but then stay focused on this journey of Love and listen to your heart who knows that everything matters at the end of the day, after all nothing goes in waste ever. Help everyone even if that costs you something, because your help might just bring the most needed smile in a heart and every smile shines with a thousand radiance. Go an extra mile, and stay connected with every soul you have met in this voyage of Life because everyone you have come across has shaped your soul and your destination bit by bit. Value friends and family and say thank you and sorry often, not as a formality but as a reminder that every action or thought counts, knowing that relationships bloom like a watered plant. Resonate love and light and stay kind, no matter what falls on your path, because eventually all it takes is an iota of love to declutter a cloud of darkness. Let the goodness of your heart be your guide and keep holding that pen to sketch a dream of another's, because every dream is a painting of a soul in the Infinite canvas of this beautiful Universe. So, I decide to hold the pen and sketch a dream of another's. Do you?

that alley stood like a thief stealing time, the world in front of me, looking straight at me, a beautiful crime which could only be punishable by death, hung as a thief for the crime of defiling minutes, 'for what reason might the defendant commit such a crime?' the only judge asks 'for the ultimate reason, for beauty, for passing, for eternity…..for my love had gone beyond madness beyond sanity beyond every attribute of gods earth sat absorbed in self destruction in sweet love in chaotic peace with all that glorious vision and insight swimming headlong through the mind, taking up the bag in the morning the tragic sky casting sideways glances below trees pulling on shoes those ghost-like fingers the holy emptiness seemingly there and immediate yet already gone hopeless and clumsy now rife with thick dust kicking up the death and dust of the living Sun, 'I'll write' but I didn't care maddened, more mad than ever, pure lonesomeness caught mid stride down the road, a tumultuous storm of present wanting to be all, all at once, the postman, the undertaker, the bus driver, the seaman, the fruit picker, the bandit, and hold every moment know it breath it, steal a some milk white steed and melt with anyone in the Mexican sun, prolongation of eternity the cold stare of the countless eyes conscious of every step given up to that endless facade of manners of proper and well delivered of simplicity in silence and fading slowly lulled gently back into that corner that lonely town of buried thought, high above in some lofty proscenium of sky and weeping like a child

And then one day, together, it dawned on us. God granted us the grace to see the solution to our dilemma, the answer to our temptation. It was the grace quite simply to look at our situation from his viewpoint rather than from ours. It was the grace not to judge our efforts by human standards, or by what we ourselves wanted or expected to happen, but rather according to God’s design. It was the grace to understand that our dilemma, our temptation, was of our own making and existed only in our minds; it did not and could not coincide with the real world ordained by God and governed ultimately by his will.

that alley stood like a thief stealing time, the world in front of me, looking straight at me, a beautiful crime which could only be punishable by death, hung as a thief for the crime of defiling minutes, 'for what reason might the defendant commit such a crime?' the only judge asks 'for the ultimate reason, for beauty, for passing, for eternity…..for my love had gone beyond madness beyond sanity beyond every attribute of gods earth sat absorbed in self destruction in sweet love in chaotic peace with all that glorious vision and insight swimming headlong through the mind, taking up the bag in the morning the tragic sky casting sideways glances below trees pulling on shoes those ghost-like fingers the holy emptiness seemingly there and immediate yet already gone hopeless and clumsy now rife with thick dust kicking up the death and dust of the living Sun, 'I'll write' but I didn't care maddened, more mad than ever, pure lonesomeness caught mid stride down the road, a tumultuous storm of present wanting to be all, all at once, the postman, the undertaker, the bus driver, the seaman, the fruit picker, the bandit, and hold every moment know it breathe it, steal a some milk white steed and melt with anyone in the Mexican sun, prolongation of eternity the cold stare of the countless eyes conscious of every step given up to that endless facade of manners of proper and well delivered of simplicity in silence and fading slowly lulled gently back into that corner that lonely town of buried thought, high above in some lofty proscenium of sky and weeping like a child

Sometimes we think, consciously or subconsciously, that forgiving someone who has wronged us would mean pretending they had done nothing wrong—calling bad good, or condoning an act of injustice. But forgiving does not mean that. Truth mustn’t be mocked. Forgiving means saying: “This person has wronged me, but I don’t want to condemn him; I don’t want to identify him with his fault; I don’t want to take justice into my own hands. God is the only one who ‘searches mind and heart,’48 and ‘judges justly,’49 and I leave it to him to weigh this person’s actions and pronounce judgment. That is a difficult and delicate task that belongs to God, and I don’t want to take the burden of it on myself. What’s more, I don’t want to pass a final judgment with no appeal on the person who has hurt me. I want to look at him with eyes of hope, because I believe something can grow and change in him, and I continue to want his good. I also believe that from the evil done to me, even if it seems irremediable from a human viewpoint, God can draw good…” Ultimately, we can really forgive people only because Christ rose from the dead; his Resurrection is the guarantee that God can cure every wrong and every hurt.

Marxism adopted this Freudian view that religion was the opium of the people. But those who experienced the repressions of life under Marxist totalitarian states understood the flip side of the argument. The Polish Nobel Laureate for Literature Czesław Miłosz wrote: A true opium of the people is a belief in nothingness after death—the huge solace of thinking that for our betrayals, greed, cowardice, murders, we are not going to be judged. If God does exist, then, following Freud, atheism can be seen as a psychological escape-mechanism by which we avoid taking ultimate moral responsibility for our own lives. What Freud clearly fails to do is to answer the question of whether God exists or not.

provided a message of hope: God is in sovereign control of all the events of human history, and though evil often seems pervasive and wicked men all-powerful, their ultimate doom is certain. Christ will come in glory to judge and rule.

the one and only sovereign God reasons, creates, sustains, reveals, commands, judges, and saves.

The Bible never teaches that man is responsible for his sins because he is free. Man is responsible for his sins not because he is free to do otherwise; this verse says that he is not free. Whether man is responsible has to do with whether God decides to hold him accountable; it has nothing to do with whether man is free. Man is responsible because God has decided to judge him for his sins.

In light of this theological fear, some try to reinterpret this reference of gods or sons of God in Psalm 82 as a poetic expression of human judges or rulers on earth metaphorically taking the place of God, the ultimate judge, by determining justice in his likeness and image. But there are three big reasons why this cannot be so:

Students who come to college with strong religious convictions will take an active part in one or more . . . undergraduate activities. The majority, however, will unconsciously look to see what the authorities judge to be important. If religion is relegated to the role of a not-too-important sideshow, if its part in our intellectual and emotional tradition is ignored, and if the members of the faculty act with indifference, whether deliberate or unconscious, toward those questions of ultimate import which no discipline can escape and on which religion has had much to say, then it is small wonder that a majority of students will go their way, troubled perhaps and a little uneasy in the absence of answers, upon the assumption that religion does not matter.

I am a convinced Universalist. I believe that in the end all men will be gathered into the love of God. I want to set down not the arguments of others but the thoughts which have persuaded me personally of universal salvation. First, there is the fact that there are things in the New Testament which more than justify this belief. Jesus said, “When I am lifted up from the earth I will draw all men to myself.” Paul writes to the Romans: “God consigned all men to disobedience that he may have mercy on all.” He writes to the Corinthians, “As in Adam all die, so in Christ shall all be saved.” I believe that it is impossible to set limits to the grace of God. I believe that not only in this world, but in any other world there may be, the grace of God is still effective, still operative, still at work. I do not believe that the operation of the grace of God is limited to this world. I believe that the grace of God is as wide as the universe. I believe implicitly in the ultimate and complete triumph of God, the time when all things will be subject to him, and when God will be everything to everyone (1 Cor 15: 24–28). For me this has certain consequences. If one man remains outside the love of God at the end of time, it means that that one man has defeated the love of God—and that is impossible. Further, there is only one way in which we can think of the triumph of God. If God was no more than a King or Judge, then it would be possible to speak of his triumph, if his enemies were agonizing in hell or were totally and completely obliterated and wiped out. But God is not only King and Judge; God is Father—he is indeed Father more than anything else. No father could be happy while there were members of his family for ever in agony. No father would count it a triumph to obliterate the disobedient members of his family. The only triumph a father can know is to have all his family back home. The only victory love can enjoy is the day when its offer of love is answered by the return of love. The only possible final triumph is a universe loved by and in love with God.