Imitation Of Christ Quotes

It’s dark because you are trying too hard. Lightly child, lightly. Learn to do everything lightly. Yes, feel lightly even though you’re feeling deeply. Just lightly let things happen and lightly cope with them. I was so preposterously serious in those days, such a humorless little prig. Lightly, lightly – it’s the best advice ever given me. When it comes to dying even. Nothing ponderous, or portentous, or emphatic. No rhetoric, no tremolos, no self conscious persona putting on its celebrated imitation of Christ or Little Nell. And of course, no theology, no metaphysics. Just the fact of dying and the fact of the clear light. So throw away your baggage and go forward. There are quicksands all about you, sucking at your feet, trying to suck you down into fear and self-pity and despair. That’s why you must walk so lightly. Lightly my darling, on tiptoes and no luggage, not even a sponge bag, completely unencumbered.

Be not angry that you cannot make others as you wish them to be, since you cannot make yourself as you wish to be.

when the imitation of Christ does not mean to live a life like Christ, but to live your life as authentically as Christ lived his, then there are many ways and forms in which a man can be a Christian.

If God were our one and only desire we would not be so easily upset when our opinions do not find outside acceptance.

At the Day of Judgement we shall not be asked what we have read but what we have done.

All men desire peace, but very few desire those things that make for peace.

A wise lover values not so much the gift of the lover as the love of the giver.

Wherever you go, there you are.

Jesus has now many lovers of the heavenly kingdom but few bearers of His cross.

Fight like a man. Habit is overcome by habit.

The capitalist and consumerist ethics are two sides of the same coin, a merger of two commandments. The supreme commandment of the rich is ‘Invest!’ The supreme commandment of the rest of us is ‘Buy!’ The capitalist–consumerist ethic is revolutionary in another respect. Most previous ethical systems presented people with a pretty tough deal. They were promised paradise, but only if they cultivated compassion and tolerance, overcame craving and anger, and restrained their selfish interests. This was too tough for most. The history of ethics is a sad tale of wonderful ideals that nobody can live up to. Most Christians did not imitate Christ, most Buddhists failed to follow Buddha, and most Confucians would have caused Confucius a temper tantrum. In contrast, most people today successfully live up to the capitalist–consumerist ideal. The new ethic promises paradise on condition that the rich remain greedy and spend their time making more money and that the masses give free reign to their cravings and passions and buy more and more. This is the first religion in history whose followers actually do what they are asked to do. How though do we know that we'll really get paradise in return? We've seen it on television.

As long as you live, you will be subject to change, whether you will it or not - now glad, now sorrowful; now pleased, now displeased; now devout, now undevout; now vigorous, now slothful; now gloomy, now merry. But a wise man who is well taught in spiritual labor stands unshaken in all such things, and heeds little what he feels, or from what side the wind of instability blows.

By two wings is man lifted above earthly things, even by simplicity and purity. Simplicity ought to be in the intention, purity in the affection.

The Lord bestows his blessings there, where he finds the vessels empty.

God hath thus ordered it, that we may learn to bear one another’s burdens; for no man is without fault, no man without his burden, no man sufficient of himself, no man wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.

Learned arguments do not make a man holy and righteous, whereas a good life makes him dear to God.

All that is in the world is vanity except to love God and serve him only.

God often grants in a moment what He has long denied.

Let temporal things be in the use, eternal things in the desire.

Sic Transit Gloria Mundi (Thus passes the glory of the world).

The imitation of Christ is the joyful participation in the sorrows of the world.

It is not really a small thing when in small things we resist self.

Don’t pray that God would teach you how to love like He loves; pray that He would fill you with Himself and that He would love in and through you. Don’t pray that He would teach you to have joy; pray that the living God full of joy would enter into you. Don’t pray that He would teach you how to be peaceful; ask for the God of peace, the Prince of peace to infill you. Because if you try to imitate in your own strength, you will be a miserable replica. But if you allow the impartation of Jesus Christ to overtake you, suddenly it all works because it is Him imitating Himself, and He is very good at being God.

Nothing is sweeter than love, nothing stronger or higher or wider, nothing is more pleasant, nothing fuller, and nothing better in heaven or on earth, for love is born of God and cannot rest except in God, Who is created above all things.

If you wish to draw profit, read with humility, simplicity, and faith, and never with the design of gaining a reputation for learning.

It is surely justice to share our natural gifts with those who share our nature.

It is good for us to have trials and troubles at times, for they often remind us that we are on probation and ought not to hope in any worldly thing. It is good for us sometimes to suffer contradiction, to be misjudged by men even though we do well and mean well. These things help us to be humble and shield us from vainglory. When to all outward appearances men give us no credit, when they do not think well of us, then we are more inclined to seek God Who sees our hearts. Therefore, a man ought to root himself so firmly in God that he will not need the consolations of men.

I would rather feel contrition than know how to define it.

True hope is not fully realized when we keep it for ourselves, but only when we imitate Jesus Christ and give it away. That's when hope becomes mature.

Do not let your peace depend on the words of men. Their thinking well or badly of you does not make you different from what you are. Where are true peace and glory? Are they not in Me? He who neither cares to please men nor fears to displease them will enjoy great peace, for all unrest and distraction of the senses arise out of disorderly love and vain fear.

Hence we must support one another, console one another, mutually help, counsel, and advise, for the measure of every man’s virtue is best revealed in time of adversity — adversity that does not weaken a man but rather shows what he is.

The deepest and most profitable lesson is this,the true knowlege and contempt of ourselves.

On the day of judgment, it will be demanded of us not what we have read, but what we have done.

Are you genuine? or just a play-actor? A representative? it the actual thing represented?-Ultimately you are even just an imitation play-actor....Second question for the conscience.

The adoration of Christ had been a part of the man's passionate nature for a long time past. But the imitation of Christ, as a sort of plan or ordered scheme of life, in that sense may be said to begin here.

We become what we love and who we love shapes what we become. If we love things, we become a thing. If we love nothing, we become nothing. Imitation is not a literal mimicking of Christ, rather it means becoming the image of the beloved, an image disclosed through transformation. This means we are to become vessels of God's compassionate love for others.

It is vanity, too, to covet honours, and to lift up ourselves on high...It is vanity, to love that which quickly passeth away and not to hasten where eternal joy abideth

Nothing will hinder you more than thinking only about yourself.

Spiritual life flows out of union with Christ, not merely imitation of Christ.

He who shunneth not small faults falleth little by little into greater.

We may enjoy abundance of peace if we refrain from busying ourselves with the sayings and doings of others, and things which concern not ourselves.

What is the basis of imitating Jesus? It cannot be his ways of being or his personal habits: imitation is never about that in the Gospels. Neither does Jesus propose an ascetic rule of life in the sense of Thomas a Kempis and his celebrated Imitation of Christ, as admirable as that work may be. What Jesus invites us to imitate is his own desire, the spirit that directs him toward the goal on which his intention is fixed: to resemble God the Father as much as possible.

If the church is to survive as a place where head and heart are equal partners in faith, then we will need to commit ourselves once again not to the worship of Christ, but to the imitation of Jesus. His invitation was not to believe, but to follow. (p. 145)

A lowly knowledge of thyself is a surer way to God than the deep searching of a man’s learnings. Not that learning is to be blamed, nor the taking account of anything that is good; but a good conscience and a holy life is better than all. And because many seek knowledge rather than good living, therefore they go astray, and bear little or no fruit.

He is not truly patient who will only suffer as far as seems right to him and from whom he pleases. The truly patient man considers not by whom he is tried, one above him, or by an equal, or by an inferior, whether by a good and holy man or by a perverse and unworthy, but from every creature. He gratefully accepts all from the hand of God and counts it gain.

There is no life apart from Christ. Perhaps the reason you are dissatisfied with life is because you’ve been seeking it apart from Him and all you have been getting is an imitation.

Love and hatred are not merely subjective feelings, affecting the inward universe of those who experience them, but they are also objective forces, altering the world outside ourselves...if this is true of my love, it is true to an incomparably greater extent of Christ's love. The victory of his suffering love upon the Cross does not merely set me an example, showing me what I myself may achieve if by my own efforts I imitate him. Much more than this, his suffering love has a creative effect upon me, transforming my own heart and will, releasing me from bondage, making me whole, rendering it possible for me to love in a way that would lie altogether beyond my powers, had I not first been loved by him.

My child, I am the Lord Who gives strength in the day of trouble. Come to Me when all is not well with you. Your tardiness in turning to prayer is the greatest obstacle to heavenly consolation, for before you pray earnestly to Me you first seek many comforts and take pleasure in outward things. Thus, all things are of little profit to you until you realize that I am the one Who saves those who trust in Me, and that outside of Me there is no worth-while help, or any useful counsel or lasting remedy.

If you cannot recollect yourself continuously, do so once a day at least, in the morning or in the evening. In the morning make a resolution and in the evening examine yourself on what you have said this day, what you have done and thought, for in these things perhaps you have often offended God and those about you.

At the least, bear patiently, if thou canst not joyfully. And although thou be very unwilling to hear it, and feel indignation, yet check thyself, and suffer no unadvised word to come forth from thy lips, whereby the little ones may be offended. Soon the storm which hath been raised shall be stilled, and inward grief shall be sweetened by returning grace.

5. Be ofttimes mindful of the saying,(3) The eye is not satisfied with seeing, nor the ear with hearing. Strive, therefore, to turn away thy heart from the love of the things that are seen, and to set it upon the things that are not seen. For they who follow after their own fleshly lusts, defile the conscience, and destroy the grace of God.

Now, it is of course well known that Christ continually uses the expression 'imitators.' He never says that he asks for admirers, adoring admirers, adherents; and when he uses the expression 'follower' he always explains it in such a way that one perceives that 'imitators' is meant by it, that is not adherents of a teaching but imitators of a life....

Who struggles more than those who strive to overcome themselves?

Many are secretly seeking their own ends in what they do, yet know it not.

This is great wisdom, not to be hasty in action, or stubborn in our own opinions.

To account nothing of one's self, and to think always kindly and highly of others, this is great and perfect wisdom.

But why do we talk and gossip so continually, seeing that we so rarely resume our silence without some hurt done to our conscience?

Permit me to imitate my suffering God... I am God's wheat and I shall be ground by the teeth of beasts, that I may become the pure bread of Christ.

It's dark because you're trying too hard," said Susila. "Dark because you want it to be light. Remember what you used to tell me when I was a little girl. 'Lightly, child, lightly. You've got to learn to do everything lightly. Think lightly, act lightly, feel lightly. Yes, feel lightly, even though you're feeling deeply. Just lightly let things happen and lightly cope with them.' I was so preposterously serious in those days, such a humorless little prig. Lightly, lightly—it was the best advice ever given me. Well, now I'm going to say the same thing to you, Lakshmi . . . Lightly, my darling, lightly. Even when it comes to dying. Nothing ponderous, or portentous, or emphatic. No rhetoric, no tremolos, no self-conscious persona putting on its celebrated imitation of Christ or Goethe or Little Nell. And, of course, no theology, no metaphysics. Just the fact of dying and the fact of the Clear Light. So throw away all your baggage and go forward. There are quicksands all about you, sucking at your feet, trying to suck you down into fear and self-pity and despair. That's why you must walk so lightly. Lightly, my darling. On tiptoes; and no luggage, not even a sponge bag. Completely unencumbered.

Not everyone can have the same devotion. One exactly suits this person, another that. Different exercises, likewise, are suitable for different times, some for feast days and some again for weekdays. In time of temptation we need certain devotions. For days of rest and peace we need others. Some are suitable when we are sad, others when we are joyful in the Lord.

To-day man is, and to-morrow he will be seen no more. And being removed out of sight, quickly also he is out of mind. O the dulness and hardness of man's heart, which thinketh only of the present, and looketh not forward to the future. Thou oughtest in every deed and thought so to order thyself, as if thou wert to die this day.

Some people have a warped idea of living the Christian life. Seeing talented, successful Christians, they attempt to imitate them. For them, the grass on the other side of the fence is always greener. But when they discover that their own gifts are different or their contributions are more modest (or even invisible), they collapse in discouragement and overlook genuine opportunities that are open to them. They have forgotten that they are here to serve Christ, not themselves.

Many things there are to know which profiteth little or nothing to the soul.

There is naturally in every man a desire to know, but what profiteth knowledge without the fear of God?

Esoteric words neither make us holy nor righteous; only a virtuous life makes us beloved of God. I would rather experience repentance in my soul than know how to define it.

Quickly enough we feel and reckon up what we bear at the hands of others, but we reflect not how much others are bearing from us.

The scriptures do not present us with a series of Christian types to be imitated according to choice; they preach to us in every situation the one Jesus Christ.

Sometimes my sin is not what I do; it also describes what I don’t do when I know I should.

SHUN the gossip of men as much as possible, for discussion of worldly affairs, even though sincere, is a great distraction inasmuch as we are quickly ensnared and captivated by vanity.

At best, the theory of substitutionary atonement has inoculated us against the true effects of the Gospel, causing us to largely “thank” Jesus instead of honestly imitating him. At worst, it led us to see God as a cold, brutal figure, who demands acts of violence before God can love his own creation

Look at our fathers in the old days, living masterpieces as they are and shining examples of true religion; and see how feeble our own achievement is, almost nothing. Heaven help us, what is our life in comparison with theirs? Holy people these, true friends of Christ, that could go hungry and thirsty in God's service; cold and ill-clad, worn out with labors and vigils and fasting, with praying and meditating on holy things, with all the persecutions and insults they endured.

◊ Do what pleases others, not yourself. ◊ Choose to do and have less rather than more. ◊ Be a servant; seek the lowest place. ◊ Pray to become all that God wants you to be.

Greater is Your care for me than all the care I am able to take from myself.

Godliness is not the consequence of your capacity to imitate God but the consequence of His capacity to reproduce Himself in you. It is not self-righteousness but Christ-righteousness, the righteousness that is by faith—a faith that by renewed dependence upon God releases His divine action to restore the marred image of the invisible God.

Most previous ethical systems presented people with a pretty tough deal. They were promised paradise, but only if they cultivated compassion and tolerance, overcame craving and anger, and restrained their selfish interests. This was too tough for most. The history of ethics is a sad tale of wonderful ideals that nobody can live up to. Most Christians did not imitate Christ, most Buddhists failed to follow Buddha, and most Confucians would have caused Confucius a temper tantrum. In contrast, most people today successfully live up to the capitalist–consumerist ideal. The new ethic promises paradise on condition that the rich remain greedy and spend their time making more money, and that the masses give free rein to their cravings and passions – and buy more and more. This is the first religion in history whose followers actually do what they are asked to do. How, though, do we know that we’ll really get paradise in return? We’ve seen it on television.

The cross, therefore, is always ready; it awaits you everywhere. No matter where you may go, you cannot escape it, for wherever you go you take yourself with you and shall always find yourself. Turn where you will—above, below, without, or within—you will find a cross in everything, and everywhere you must have patience if you would have peace within and merit an eternal crown.

I don't know why, but I didn't want her to call me Dick anymore. It was feeling kind of fake. 'Maybe we should use our real names outside of class. Yours is Rosetta, right?' 'Yes. Rosetta Vaughn.' 'All right,' I said. 'Well, mine is - ' 'Seth McCoy. I know.' She kind of wrapped her arms around herself like she was getting cold. 'I've known since February fourteenth, actually.' She's memorized the date she found out my name? What the hell? She laughed. 'Don't freak out! I only remember because it was Valentine's Day.' As if that explained it. 'And why do you remember learning my name on Valentine's Day?' 'Kendall Eckman was running after you in the hall screaming, "Seth McCoy, if you don't buy a rose from me, I'll kill you!" She was doing that Valentine's drama club fundraiser. Remember?' 'Actually, yes.' What I remembered was getting stoned with Isaac before school, and Kendall harshing my mellow the minute we walked in the door. Rosetta was looking like there was more to this story. 'And after she kept asking, you bought a red one?' 'Right. And I passed it off to -' I'd been about to say 'some chick,' but with how intently she was watching me, I was getting a different idea. '-you, right?' She extended her arm to pass me an imaginary rose in the same way I must have handed her a real one. Then she imitated the corny voice I must have used. 'Here, beautiful. Have a wonderful Valentine's Day.' Oh, Christ. The stupid shit I said sometimes.

Once someone asked, when I was present, what constituted the greatest pleasure in love. Someone replied, naturally: in receiving. Another: in giving. Someone said: the pleasure of pride! someone else: the ecstasy of humility! All these muckers making like the Imitation of Christ. Finally, an impudent utopian was found who insisted that the greatest pleasure of love was in forming new citizens for the fatherland. Me, I said: what is uniquely, supremely voluptuous about love lies in the certainty of doing evil.

Committing myself to the task of becoming fully human is saving my life now...to become fully human is something extra, a conscious choice that not everyone makes. Based on my limited wisdom and experience, there is more than one way to do this. If I were a Buddhist, I might do it by taking the bodhisattva vow, and if I were a Jew, I might do it by following Torah. Because I am a Christian, I do it by imitating Christ, although i will be the first to admit that I want to stop about a day short of following him all the way. In Luke's gospel, there comes a point when he turns around and says to the large crowd of those trailing after him, "Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple" (14:26). Make of that what you will, but I think it was his way of telling them to go home. He did not need people to go to Jerusalem to die with him. He needed people to go back where they came from and live the kinds of lives that he had risked his own life to show them: lives of resisting the powers of death, of standing up for the little and the least, of turning cheeks and washing feet, of praying for enemies and loving the unlovable.

It is much safer to be subject than it is to command. Many live in obedience more from necessity than from love. Such become discontented and dejected on the slightest pretext; they will never gain peace of mind unless they subject themselves wholeheartedly for the love of God.

If men used as much care in uprooting vices and implanting virtues as they do in discussing problems, there would not be so much evil and scandal in the world, or such laxity in religious organizations. On the day of judgment, surely, we shall not be asked what we have read but what we have done; not how well we have spoken but how well we have lived. Tell me, where now are all the masters and teachers whom you knew so well in life and who were famous for their learning? Others have already taken their places and I know not whether they ever think of their predecessors. During life they seemed to be something; now they are seldom remembered.

You make yourself more important than them. You are preoccupied with your own salvation. If you say that you will apostatize, those people will be taken out of the pit. They will be saved from suffering. And you refuse to do so. It's because you dread to betray the Church. You dread to be the dregs of the Church, like me." Until now Ferreira's words had burst out as a single breath of anger, but now his voice gradually weakened as he said: "Yet I was the same as you. On that cold, black night I, too, was as you are now. And yet is your way of acting love? A priest ought to life in imitation of Christ. If Christ were here..." For a moment Ferreira remained silent; then he suddenly broke out in a strong voice: "Certainly Christ would have apostatized for them.

Let us remain with Christ—abiding in Christ—and let us always try to be one with him. Let us follow him; let us imitate him in his movement of love, in his going forth to meet humanity. Let us go forth and open doors. Let us have the audacity to mark out new paths for proclaiming the Gospel.

Therefore, neither confide in nor depend upon a wind-shaken reed, for “all flesh is grass” and all its glory, like the flower of grass, will fade away. You will quickly be deceived if you look only to the outward appearance of men, and you will often be disappointed if you seek comfort and gain in them.

Listen carefully: you do not need to have a "productive" homeschool day to please the Savior. You do not need to have a clean house to please the Savior. You do not even need to have well-behaved kids to please Him. It doesn't matter if you hit every math problem, get through an entire spelling lesson, or whether your child loves learning the way you want him to. It doesn't matter! What matters is that we seek to imitate Christ. That we order our loves so that our hearts better reflect His.  Many days, checklists will go untouched, books will go unread, ducks will not line up in a row, no matter how much we strive. So cease striving. "It is our part to offer what we can, His to finish what we cannot." —— St. Jerome

Not every affection which seems good is to be immediately followed. Neither is every opposite affection to be immediately avoided. Sometimes it is expedient to use restraint even in good desires and wishes, lest through importunity you fall into distraction of mind, lest through want of discipline you become a stumbling block to others.

The most powerful anti-Christian movement is the one that takes over and "radicalizes" the concern for victims in order to paganize it. The powers and principalities want to be “revolutionary” now, and they reproach Christianity for not defending victims with enough ardor. In Christian history they see nothing but persecutions, acts of oppression, inquisitions. This other totalitarianism presents itself as the liberator of humanity. In trying to usurp the place of Christ, the powers imitate him in the way a mimetic rival imitates his model in order to defeat him. They denounce the Christian concern for victims as hypocritical and a pale imitation of the authentic crusade against oppression and persecution for which they would carry the banner themselves. In the symbolic language of the New Testament, we would say that in our world Satan, trying to make a new start and gain new triumphs, borrows the language of victims. ... The Antichrist boasts of bringing to human beings the peace and tolerance that Christianity promised but has failed to deliver. Actually, what the radicalization of contemporary victimology produces is a return to all sorts of pagan practices: abortion, euthanasia, sexual undifferentiation, Roman circus games galore but without real victims, etc. Neo-paganism would like to turn the Ten Commandments and all of Judeo-Christian morality into some alleged intolerable violence, and indeed its primary objective is their complete abolition. Faithful observance of the moral law is perceived as complicity with the forces of persecution that are essentially religious... Neo-paganism locates happiness in the unlimited satisfaction of desires, which means the suppression of all prohibitions. This idea acquires a semblance of credibility in the limited domain of consumer goods, whose prodigious multiplication, thanks to technological progress, weakens certain mimetic rivalries. The weakening of mimetic rivalries confers an appearance of plausibility, but only that, on the stance that turns the moral law into an instrument of repression and persecution.

Sometimes... Come on, how often exactly, Bert? Can you recall four, five, more such occasions? Or would no human heart have survived two or three? Sometimes (I have nothing to say in reply to your question), while Lolita would be haphazardly preparing her homework, sucking a pencil, lolling sideways in an easy chair with both legs over its arm, I would shed all my pedagogic restraint, dismiss all our quarrels, forget all my masculine pride - and literally crawl on my knees to your chair, my Lolita! You would give me one look - a gray furry question mark of a look: "Oh no, not again" (incredulity, exasperation); for you never deigned to believe that I could, without any specific designs, ever crave to bury my face in your plaid skirt, my darling! The fragility of those bare arms of yours - how I longed to enfold them, all your four limpid lovely limbs, a folded colt, and take your head between my unworthy hands, and pull the temple-skin back on both sides, and kiss your chinesed eyes, and - "Please, leave me alone, will you," you would say, "for Christ's sake leave me alone." And I would get up from the floor while you looked on, your face deliberately twitching in imitation of my tic nerveux. But never mind, never mind, I am only a brute, never mind, let us go on with my miserable story.

Like Jesus, Satan seeks to have others imitate him but not in the same fashion and not for the same reasons. He wants first of all to seduce. Satan as seducer is the only one of his roles that the modern world condescends to remember a bit, primarily to joke about it. Satan likewise presents himself as a model for our desires, and he is certainly easier to imitate than Christ, for he counsels us to abandon ourselves to all our inclinations in defiance of morality and its prohibitions.

There is always a danger that in our asceticism we shall be tempted to imitate the sufferings of Christ. This is a pious but godless ambition, for beneath it there always lurks the notion that it is possible for us to step into Christ's shoes and suffer as he did and kill the old Adam. We are then presuming to undertake that bitter work of eternal redemption which Christ himself wrought for us. The motive of asceticism was more limited--to equip us for better service and deeper humiliation.

The source of life (female) is redefined and now hated as the enemy of male life. What was once woman’s power is now to be woman’s curse, woman’s shame. Woman’s estrangement from God. In the Bible we can see the original Orwellian Newspeak occurring, in which false male imitations of menstruation and childbirth (the circumcised foreskin, the wounds of Christ) are made sacred and holy, while the real thing done

The heads of the Church ought therefore to imitate Christ in being affable, adapting Himself to women, laying His hands on children, and washing His disciples’ feet, that they also should do the same to their brethren. But we are such, that we seem to go beyond the pride even of the great ones of this world; as to the command of Christ, either not understanding it, or setting it at nought. Like princes we seek hosts to go before us, we make ourselves awful and difficult of access, especially to the poor, neither approaching them, nor suffering them to approach us.

0 true and heavenly grace, without which our own merits are nothing, and our natural gifts of no account! Neither arts nor riches, beauty nor strength, genius nor eloquence have any value in Your eyes, Lord, unless allied to grace. For the gifts of nature are common to good men and bad alike, but grace or love are Your especial gift to those whom You choose, and those who are sealed with this are counted worthy of life everlasting.

And when we say also that the Word, who is the first-birth of God, was produced without sexual union, and that He, Jesus Christ, our Teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter. For you know how many sons your esteemed writers ascribed to Jupiter: Mercury, the interpreting word and teacher of all; Aesculapius, who, though he was a great physician, was struck by a thunderbolt, and so ascended to heaven; and Bacchus too, after he had been torn limb from limb; and Hercules, when he had committed himself to the flames to escape his toils; and the sons of Leda, and Dioscuri; and Perseus, son of Danae; and Bellerophon, who, though sprung from mortals, rose to heaven on the horse Pegasus. For what shall I say of Ariadne, and those who, like her, have been declared to be set among the stars? And what of the emperors who die among yourselves, whom you deem worthy of deification, and in whose behalf you produce some one who swears he has seen the burning Caesar rise to heaven from the funeral pyre? And what kind of deeds are recorded of each of these reputed sons of Jupiter, it is needless to tell to those who already know. This only shall be said, that they are written for the advantage and encouragement of youthful scholars; for all reckon it an honourable thing to imitate the gods. But far be such a thought concerning the gods from every well-conditioned soul, as to believe that Jupiter himself, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked devils perpetrated these things. And we have learned that those only are deified who have lived near to God in holiness and virtue; and we believe that those who live wickedly and do not repent are punished in everlasting fire.

Lana left, and a guy named Norm came in to replace her. He spent the next three hours talking about a hangout he had with Lana that may or may not have been a date, not that he was worried about it, but what did I think and had Lana mentioned him? I gave him non-committal answers until I finally cracked. " Jesus Christ, Norm. This is the 'move on with your life' dance." I did a dance like I was imitating a train. "There, did that work? Lana's literally never said your name in my presence." The injured look on his face gave me a flush of dark satisfaction. "Damn, Alice, that's cold." He took off his hat, folded the brim to make it more pretentious, and re-perched it on his head.

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

Of course the theologians fought the facts found by the geologists, the scientists, and sought to sustain the sacred Scriptures. They mistook the bones of the mastodon for those of human beings, and by them proudly proved that "there were giants in those days." They accounted for the fossils by saying that God had made them to try our faith, or that the Devil had imitated the works of the Creator. They answered the geologists by saying that the "days" in Genesis were long periods of time, and that after all the flood might have been local. They told the astronomers that the sun and moon were not actually, but only apparently, stopped. And that the appearance was produced by the reflection and refraction of light. They excused the slavery and polygamy, the robbery and murder upheld in the Old Testament by saying that the people were so degraded that Jehovah was compelled to pander to their ignorance and prejudice. In every way the clergy sought to evade the facts, to dodge the truth, to preserve the creed. At first they flatly denied the facts -- then they belittled them -- then they harmonized them -- then they denied that they had denied them. Then they changed the meaning of the "inspired" book to fit the facts. At first they said that if the facts, as claimed, were true, the Bible was false and Christianity itself a superstition. Afterward they said the facts, as claimed, were true and that they established beyond all doubt the inspiration of the Bible and the divine origin of orthodox religion. Anything they could not dodge, they swallowed and anything they could not swallow, they dodged. I gave up the Old Testament on account of its mistakes, its absurdities, its ignorance and its cruelty. I gave up the New because it vouched for the truth of the Old. I gave it up on account of its miracles, its contradictions, because Christ and his disciples believe in the existence of devils -- talked and made bargains with them. expelled them from people and animals. This, of itself, is enough. We know, if we know anything, that devils do not exist -- that Christ never cast them out, and that if he pretended to, he was either ignorant, dishonest or insane.

On the "intellectual conscience." — Nothing seems rarer to me today than genuine hypocrisy. I greatly suspect that the soft air of our culture is insalubrious for this plant. Hypocrisy belongs in the ages of strong faith when, even though constrained to display another faith, one did not abandon one's own faith. Today one does abandon it; or, even more commonly, one adds a second faith — and in either case one remains honest. Without a doubt, a very much greater number of convictions is possible today than formerly: "possible" means permissible, which means harmless. This begets tolerance toward oneself. Tolerance toward oneself permits several convictions and they get along with each other: they are careful, like all the rest of the world, not to compromise themselves. How does one compromise oneself today? If one is consistent. If one proceeds in a straight line. If one is not ambiguous enough to permit five conflicting interpretations. If one is genuine. I fear greatly that modern man is simply too comfortable for some vices, so that they die out by default. All evil that is a function of a strong will — and perhaps there is no evil without strength of will — degenerates into virtue in our tepid air. The few hypocrites whom I have met imitated hypocrisy: like almost every tenth person today, they were actors.

First-century discipleship was expressed as a servant-master relationship (see Matthew 10:24). Once accepted as a disciple, a young man started as a talmidh, or beginner, who sat in the back of the room and could not speak. Then he became a distinguished student, who took an independent line in his approach or questioning. At the next level, he became a disciple-associate, who sat immediately behind the rabbi during prayer time. Finally he achieved the highest level, a disciple of the wise, and was recognized as the intellectual equal of his rabbi.'" 2. Memorizing the teacher's words: Oral tradition provided the basic way of studying. Disciples learned the teacher's words verbatim to pass along to the next person. Often disciples learned as many as four interpretations of each major passage in the Torah. 3. Learning the teacher's way of ministry: A disciple learned how his teacher kept God's commands, including how he practiced the Sabbath, fasted, prayed, and said blessings in ceremonial situations. He would also learn his rabbi's teaching methods and the many traditions his master followed. 4. Imitating the teacher's life and character: Jesus said that when a disciple is fully taught, he "will be like his teacher" (Luke 6:40). The highest calling of a disciple was to imitate his teacher. Paul called on Timothy to follow his example (see 2 Timothy 3:10-14), and he didn't hesitate to call on all believers to do the same (see 1 Corinthians 4:14-16; 1 1:1; Philippians 4:9). One story in ancient tradition tells of a rabbinical student so devoted to his teacher that he hid in the teacher's bedchamber to discover the mentor's sexual technique. To be sure, this is a bit extreme, yet it demonstrates the level of commitment required to be a disciple. 5. Raising up their own disciples: When a disciple finished his training, he was expected to reproduce what he'd learned by finding and training his own apprentices. He would start his own school and call it after his name, such as the House of Hillel.

My hypothesis is mimetic: because humans imitate one another more than animals, they have had to find a means of dealing with contagious similarity, which could lead to the pure and simple disappearance of their society. The mechanism that reintroduces difference into a situation in which everyone has come to resemble everyone else is sacrifice. Humanity results from sacrifice; we are thus the children of religion. What I call after Freud the founding murder, in other words, the immolation of a sacrificial victim that is both guilty of disorder and able to restore order, is constantly re-enacted in the rituals at the origin of our institutions. Since the dawn of humanity, millions of innocent victims have been killed in this way in order to enable their fellow humans to live together, or at least not to destroy one another. This is the implacable logic of the sacred, which myths dissimulate less and less as humans become increasingly self-aware. The decisive point in this evolution is Christian revelation, a kind of divine expiation in which God through his Son could be seen as asking for forgiveness from humans for having revealed the mechanisms of their violence so late. Rituals had slowly educated them; from then on, humans had to do without. Christianity demystifies religion. Demystification, which is good in the absolute, has proven bad in the relative, for we were not prepared to shoulder its consequences. We are not Christian enough. The paradox can be put a different way. Christianity is the only religion that has foreseen its own failure. This prescience is known as the apocalypse. Indeed, it is in the apocalyptic texts that the word of God is most forceful, repudiating mistakes that are entirely the fault of humans, who are less and less inclined to acknowledge the mechanisms of their violence. The longer we persist in our error, the stronger God’s voice will emerge from the devastation. […] The Passion unveiled the sacrificial origin of humanity once and for all. It dismantled the sacred and revealed its violence. […] By accepting crucifixion, Christ brought to light what had been ‘hidden since the foundation of the world,’ in other words, the foundation itself, the unanimous murder that appeared in broad daylight for the first time on the cross. In order to function, archaic religions need to hide their founding murder, which was being repeated continually in ritual sacrifices, thereby protecting human societies from their own violence. By revealing the founding murder, Christianity destroyed the ignorance and superstition that are indispensable to such religions. It thus made possible an advance in knowledge that was until then unimaginable. […] A scapegoat remains effective as long as we believe in its guilt. Having a scapegoat means not knowing that we have one. Learning that we have a scapegoat is to lose it forever and to expose ourselves to mimetic conflicts with no possible resolution. This is the implacable law of the escalation to extremes. The protective system of scapegoats is finally destroyed by the Crucifixion narratives as they reveal Jesus’ innocence, and, little by little, that of all analogous victims. The process of education away from violent sacrifice is thus underway, but it is going very slowly, making advances that are almost always unconscious. […] Mimetic theory does not seek to demonstrate that myth is null, but to shed light on the fundamental discontinuity and continuity between the passion and archaic religion. Christ’s divinity which precedes the Crucifixion introduces a radical rupture with the archaic, but Christ’s resurrection is in complete continuity with all forms of religion that preceded it. The way out of archaic religion comes at this price. A good theory about humanity must be based on a good theory about God. […] We can all participate in the divinity of Christ so long as we renounce our own violence.