Ironic Bible Quotes

Give all of your worries to God and let him iron your problems. "do not be anxious about anything,but in everything,by prayer and pentition,with thanks giving, presnet your requests to God." philippians 4:6

Let’s de-bunk some of this, shall we? Myth 1– Kings and Queens are divine beings – rubbish. Kings and queens of old were murdering bastards who ruled with a rod of iron. Myth 2 – the rich prosper out of godliness – more rubbish. They gained their wealth by royal patronage and taxing and stealing from the masses. Myth 3 - the poor are poor because they’re depraved – yet more rubbish. They’re poor because of their naivety and childlike belief in, oh yes, Kings and Queens, the Church and the order of things. Finally, Myth 4 - women are evil and deliberately seductive – the biggest nonsense of all. Women are sexually attractive to men because they are the opposite sex to men; it’s not hard to see, is it? It’s the same for every species on the planet, you can see it in any mating ritual on the Discovery channel but this truth has been reversed and buried under the eternal lie fostered upon us by the church. That’s what the bible has achieved and that’s why our society is divided and divided again. That’s why we are never working as one, because religion was designed to divide and rule the masses,” she broke off and looked deliberately round the room, “but the big question is, for what purpose and by whom?

Ironically, complementarian theology claims it is defending a plain and natural interpretation of the Bible while really defending an interpretation that has been corrupted by our sinful human drive to dominate others and build hierarchies of power and oppression.

As iron sharpens iron, so one man sharpens another. As water reflects a face, so a man’s heart reflects the man.

As iron sharpens iron, we need confrontation and truth from others to grow. No one likes to hear negative things about him or herself. But in the long run it may be good for us. The Bible says that if we are wise, we will learn from it. Admonition from a friend, while it can hurt, can also help.

For two centuries, Christians would be a persecuted minority. There was no worldly reward for being Christian. Being a follower of Christ took courage. The twelve apostles, and their first-century co-workers, suffered tribulation and sometimes death as they fulfilled the Great Commission Jesus had given them (Matt 28:19–20). They turned an iron empire upside down and changed our world forever.

It is odd that the Bible says, ‘God created man,’ whereas it is the other way round: man has created God. It is odd that the Bible says, ‘The body is mortal, the soul is immortal,’ whereas even here the contrary is true: the body (its matter) is eternal; the soul (the form of the body) is transitory.

This explosion of athletic wear and rompers is very ironic when you think about how much more sedentary we've become. As we've become less active and higher-tech, we're wearing more and more workout clothes.

Proverbs 27: 17 17 As iron sharpens iron, so one person sharpens another.

So whom does God wrong in commanding the destruction of the Canaanites? Not the Canaanite adults, for they were corrupt and deserving of judgment. Not the children, for they inherit eternal life. So who is wronged? Ironically, I think the most difficult part of this whole debate is the apparent wrong done to the Israeli soldiers themselves. Can you imagine what it would be like to have to break into some house and kill a terrified woman and her children? The brutalising effect on these Israeli soldiers is disturbing.

The ironic fact is that humanism which began with man's being central eventually had no real meaning for people. On the other hand, if one begins with the Bible's position that man is created by God and in the image of God, there is a basis for that person's dignity.

Ironically, complementarian theology claims it is defending a plain and natural interpretation of the Bible while really defending an interpretation that has been corrupted by our sinful human drive to dominate others and build hierarchies of power and oppression. I can’t think of anything less Christlike than hierarchies like these.

It is most difficult to understand the disposition of the Bible God, it is such a confusion of contradictions; of watery instabilities and iron firmness; of goody-goody abstract morals made out of words, and concreted hell-born ones made out of acts; of fleeting kindness repented of in permanent malignities.

The basic necessities of human life are water and fire and iron and salt and wheat flour and milk and honey, the blood of the grape and oil and clothing.

NUM35.16 And if he smite him with an instrument of iron, so that he die, he is a murderer: the murderer shall surely be put to death.

7When the house was built, it was with stone prepared at the quarry, so that neither hammer nor axe nor any tool of iron was heard in the house while it was being built.

Ironically, it is not the confessionalists but the “no creed but the Bible” people who exalt their creeds above Scripture.

20But the LORD has taken you and  cbrought you out of the iron furnace, out of Egypt,  dto be a people of his own inheritance, as you are this day.

And the LORD was with Judah, and he took possession of the  shill country, but he could not drive out the inhabitants of the plain because they had  tchariots of iron.

3Then the people of Israel  ccried out to the LORD for help, for he had  d900 chariots of iron and he oppressed the people of Israel cruelly for twenty years.

Iron sharpens iron, and one man sharpens another.

The process that we describe here is, in fact, the opposite of what we have in the Bible: the emergence of early Israel was an outcome of the collapse of the Canaanite culture, not its cause. And most of the Israelites did not come from outside Canaan—they emerged from within it. There was no mass Exodus from Egypt. There was no violent conquest of Canaan. Most of the people who formed early Israel were local people—the same people whom we see in the highlands throughout the Bronze and Iron Ages. The early Israelites were—irony of ironies—themselves originally Canaanites!

witnesses in courts put their hand on a Bible when swearing to tell the truth, the whole truth and nothing but the truth. It’s ironic that they swear to tell the truth on a book brimming with so many fictions, myths and errors.

witnesses in courts put their hand on a Bible when swearing to tell the truth, the whole truth and nothing but the truth. It’s ironic that they swear to tell the truth on a book brimming with so many fictions, myths and errors. But

ACT12.10 When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.

In classrooms and living rooms across the globe, an agnostic or an atheist may be heard to strenuously argue, 'But the Bible is just a book.' Similar arguments may be raised against other holy books. But they all are too ironic, by half. A book is the Bible.

And he had a couple of Bibles in need of customized repair, and those were an easy fifty dollars apiece – just brace the page against a piece of plywood in a frame and scorch out the verses the customers found intolerable, with a wood-burning stylus; a plain old razor wouldn’t have the authority that hot iron did. And then of course drench the defaced book in holy water to validate the edited text. Matthew 19:5-6 and Mark 10:7-12 were bits he was often asked to burn out, since they condemned re-marriage after divorce, but he also got a lot of requests to lose Matthew 25:41 through 46, with Jesus’s promise of Hell to stingy people. And he offered a special deal to eradicate all thirty or so mentions of adultery. Some of these customized Bibles ended up after a few years with hardly any weight besides the binding.

Somebody pray for the soldiers. Somebody pray for what's lost. Somebody pray for the mailbox that holds the official letters to the mothers, fathers, sisters and little brothers of Michael 19... Steven 21... John 33. How ironic that their deaths sound like bible verses.

Similarly in many countries around the world, including the USA and the UK, witnesses in courts put their hand on a bible when swearing to tell the truth, the whole truth, and nothing but the truth. It’s ironic that they swear to tell the truth on a book brimming with so many fictions, myths and errors.

It’s a bit ironic, you know,” Henry says, gazing up at it. “Me, the cursed gay heir, standing here in Victoria’s museum, considering how much she loved those sodomy laws.” He smirks. “Actually … you remember how I told you about the gay king, James I?” “The one with the dumb jock boyfriend?” “Yes, that one. Well, his most beloved favorite was a man named George Villiers. ‘The handsomest-bodied man in all of England,’ they called him. James was completely besotted. Everyone knew. This French poet, de Viau, wrote a poem about it.” He clears his throat and starts to recite: “‘One man fucks Monsieur le Grand, another fucks the Comte de Tonnerre, and it is well known that the King of England, fucks the Duke of Buckingham.’” Alex must be staring, because he adds, “Well, it rhymes in French. Anyway. Did you know the reason the King James translation of the Bible exists is because the Church of England was so displeased with James for flaunting his relationship with Villiers that he had the translation commissioned to appease them?” “You’re kidding.” “He stood in front of the Privy Council and said, ‘Christ had John, and I have George.’” “Jesus.” “Precisely.” Henry’s still looking up at the statue, but Alex can’t stop looking at him and the sly smile on his face, lost in his own thoughts. “And James’s son, Charles I, is the reason we have dear Samson. It’s the only Giambologna that ever left Florence. He was a gift to Charles from the King of Spain, and Charles gave it, this massive, absolutely priceless masterpiece of a sculpture, to Villiers. And a few centuries later, here he is. One of the most beautiful pieces we own, and we didn’t even steal it. We only needed Villiers and his trolloping ways with the queer monarchs. To me, if there were a registry of national gay landmarks in Britain, Samson would be on it.

The primary way Jesus taught was by dramatic provocation. He speaks in ironic riddles that tell us to do seemingly absurd things like dying in order to live, and loving the people we hate. Jesus is constantly pulling the rug out from under us—saying things that are intended to shock, to throw us off balance.

The frequent hearing of my mistress reading the bible--for she often read aloud when her husband was absent--soon awakened my curiosity in respect to this mystery of reading, and roused in me the desire to learn. Having no fear of my kind mistress before my eyes, (she had given me no reason to fear,) I frankly asked her to teach me to read; and without hesitation, the dear woman began the task, and very soon, by her assistance, I was master of the alphabet, and could spell words of three or four letters...Master Hugh was amazed at the simplicity of his spouse, and, probably for the first time, he unfolded to her the true philosophy of slavery, and the peculiar rules necessary to be observed by masters and mistresses, in the management of their human chattels. Mr. Auld promptly forbade the continuance of her [reading] instruction; telling her, in the first place, that the thing itself was unlawful; that it was also unsafe, and could only lead to mischief.... Mrs. Auld evidently felt the force of his remarks; and, like an obedient wife, began to shape her course in the direction indicated by her husband. The effect of his words, on me, was neither slight nor transitory. His iron sentences--cold and harsh--sunk deep into my heart, and stirred up not only my feelings into a sort of rebellion, but awakened within me a slumbering train of vital thought. It was a new and special revelation, dispelling a painful mystery, against which my youthful understanding had struggled, and struggled in vain, to wit: the white man's power to perpetuate the enslavement of the black man. "Very well," thought I; "knowledge unfits a child to be a slave." I instinctively assented to the proposition; and from that moment I understood the direct pathway from slavery to freedom. This was just what I needed; and got it at a time, and from a source, whence I least expected it.... Wise as Mr. Auld was, he evidently underrated my comprehension, and had little idea of the use to which I was capable of putting the impressive lesson he was giving to his wife.... That which he most loved I most hated; and the very determination which he expressed to keep me in ignorance, only rendered me the more resolute in seeking intelligence.

The third moment of silence is in front of Herod and his band of mockers. They wanted a show. The Bible says this: When Herod saw Jesus, he was greatly pleased, because for a long time he had been wanting to see him. From what he had heard about him, he hoped to see him perform some miracle. He plied him with many questions, but Jesus gave him no answer. . . . Then Herod and his soldiers ridiculed and mocked him. Dressing him in an elegant robe, they sent him back to Pilate. That day Herod and Pilate became friends—before this they had been enemies. (Luke 23:8–9, 11–12) This passage tells a fearsome tale. There are many who want Jesus to be nothing more than a miracle worker or an entertainer. And how ironic it is that enemies became friends out of a common desire to be rid of Him. Has anything changed since then? The fourth time Jesus was silent was when Pilate became fearful, hearing that He claimed to be the Son of God. “Where do You come from?” he asked. But Jesus remained silent. He had already told Pilate where He came from. But Pilate did not have the courage to deal with His answer. In the mix of these silent responses, there is a wealth of thought from God to us. A

For centuries after obtaining power during the reign of Constantine, Christians went on a censorship rampage that led to the virtual illiteracy of the ancient Western world and ensured that their secret would be hidden from the masses. The scholars of other schools/sects evidently did not easily give up their arguments against the historicizing of a very ancient mythological creature. We have lost the exact arguments of these learned dissenters because Christians destroyed any traces of their works. Nonetheless, the Christians preserved the contentions of their detractors through their own refutations. For example, early Church Father Tertullian (c. 160-220 CE), an 'ex-Pagan' and a presbyter at Carthage, ironically admitted the true origins of the Christ story and other such myths by stating in refutation of his critics, 'You say we worship the sun; so do you. Interestingly, a previously strident believer and defender of the faith, Tertullian later renounced orthodox Christianity after becoming a Montanist.

Any Justification that does not lead to Biblical sanctification and mortification of sinful desires is a false justification no matter how many Solas you attach to it”. “See that your chief study be about the heart, that there God’s image may be planted, and his interest advanced, and the interest of the world and flesh subdued, and the love of every sin cast out, and the love of holiness succeed; and that you content not yourselves with seeming to do good in outward acts, when you are bad yourselves, and strangers to the great internal duties. The first and great work of a Christian is about his heart.” ~ Richard Baxter Never forget that truth is more important to the church than peace ~ JC Ryle "Truth demands confrontation. It must be loving confrontation, but there must be confrontation nonetheless.” ~ Francis Schaeffer I am not permitted to let my love be so merciful as to tolerate and endure false doctrine. When faith and doctrine are concerned and endangered, neither love nor patience are in order...when these are concerned, (neither toleration nor mercy are in order, but only anger, dispute, and destruction - to be sure, only with the Word of God as our weapon. ~ Martin Luther “Truth must be spoken, however it be taken.” ~ John Trapp “Hard words, if they be true, are better than soft words if they be false.” – C.H. Spurgeon “Oh my brethren, Bold hearted men are always called mean-spirited by cowards” – CH Spurgeon “The Bible says Iron sharpens Iron, But if your words don't have any iron in them, you ain't sharpening anyone”. “Peace often comes as a result of conflict!” ~ Don P Mt 18:15-17 Rom 12:18 “Peace if possible, truth at all costs.” ~ Martin Luther “The Scriptures argue and debate and dispute; they are full of polemics… We should always regret the necessity; but though we regret it and bemoan it, when we feel that a vital matter is at stake we must engage in argument. We must earnestly contend for the truth, and we are all called upon to do that by the New Testament.” Martyn Lloyd-Jones (Romans – Atonement and Justification) “It is one of the severest tests of friendship to tell your friend his faults. So to love a man that you cannot bear to see a stain upon him, and to speak painful truth through loving words, that is friendship.” ~ Henry Ward Beecher “Truth bites and it stings and it has a blade on it.” ~ Paul Washer Soft words produce hard hearts. Show me a church where soft words are preached and I will show you a church of hard hearts. Jeremiah said that the word of God is a hammer that shatters. Hard Preaching produces soft hearts. ~ J. MacArthur Glory follows afflictions, not as the day follows the night but as the spring follows the winter; for the winter prepares the earth for the spring, so do afflictions sanctified, prepare the soul for glory. ~ Richard Sibbes “Cowards never won heaven. Do not claim that you are begotten of God and have His royal blood running in your veins unless you can prove your lineage by this heroic spirit: to dare to be holy in spite of men and devils.” ~ William Gurnall

ISAIAH 45 Thus says the LORD to  p his anointed, to Cyrus,  q whose right hand I have grasped, to subdue nations before him and  r to loose the belts of kings, to open doors before him that gates may not be closed: 2 “I will go before you and s level the exalted places, [1]  t I will break in pieces the doors of bronze and cut through the bars of iron, 3  u I will give you the treasures of darkness and the hoards in secret places, that you may know that it is I, the LORD, the God of Israel,  v who call you by your name.

Of course, the final assault on Eve’s character comes from the so-called punishment she receives: pain that is multiplied in childbirth and magnified by men who point out that with every birth women are reminded of their subordinate place and propensity to sin. Such admonishments fail to account for the difference between something that is prescriptive (what should be; i.e., punishment) versus something descriptive (what will be, i.e., result).24 Since the Bible is the result of Divine inspiration and human experience, we realize that its authors were trying to make sense of their lives, lives that in this case involved significant pain during childbirth. As readers we cannot make an uncritical leap from how these writers understood their experience to confirmation that their perceptions were the same thing as God’s will. But because numerous people have failed to make such distinctions, they overlook the powerful insight conveyed in this narrative, choosing instead to blame Eve for sin and to point to childbirth as evidence of her disobedience.

The implication that the change in nomenclature from “Multiple Personality Disorder” to “Dissociative Identity Disorder” means the condition has been repudiated and “dropped” from the Diagnostic and Statistical Manual (DSM) of the American Psychiatric Association is false and misleading. Many if not most diagnostic entities have been renamed or have had their names modified as psychiatry changes in its conceptualizations and classifications of mental illnesses. When the DSM decided to go with “Dissociative Identity Disorder” it put “(formerly multiple personality disorder)” right after the new name to signify that it was the same condition. It’s right there on page 526 of DSM-IV-R. There have been four different names for this condition in the DSMs over the course of my career. I was part of the group that developed and wrote successive descriptions and diagnostic criteria for this condition for DSM-III-R, DSM–IV, and DSM-IV-TR. While some patients have been hurt by the impact of material that proves to be inaccurate, there is no evidence that scientifically demonstrates the prevalence of such events. Most material alleged to be false has been disputed by someone, but has not been proven false. Finally, however intriguing the idea of encouraging forgetting troubling material may seem, there is no evidence that it is either effective or safe as a general approach to treatment. There is considerable belief that when such material is put out of mind, it creates symptoms indirectly, from “behind the scenes.” Ironically, such efforts purport to cure some dissociative phenomena by encouraging others, such as Dissociative Amnesia.

Isaac entered. Reb Alter raised his head and said, Welcome, Itzikl, a guest who comes in time. I was just thinking about you and here you come. You see, Itzikl, there is power in the thought of a Jew, that it draws to us those who are dear to our heart, like a magnet drawing iron to it. And if we purified our thoughts we would do wonders. And on that, Itzikl, I have a tremendous argument, as the Bible says, I thought on my ways and turned my feet unto thy testimonies, that is, if a person thinks cunningly on his ways, in the end he returns his feet to Torah.

There is no point, to be sure, in pretending that all the contradictions among different sources in biblical texts can be happily harmonized by the perception of some artful design. It seems reasonable enough, however, to suggest that we may still not fully understand what would have been perceived as a real contradiction by an intelligent Hebrew writer of the early Iron Age, so that apparently conflicting versions of the same event set side by side, far from troubling their original audience, may have sometimes been perfectly justified in a kind of logic we no longer apprehend.

For the most part, it is not the artist or individualist, but the average middle-class working man or woman who is lacking the proper release for their desires. It is ironic that the responsible, respectable person - the one who pays society's bills - should be the one given the least in return. It is he who must be ever conscious of his "moral obligations", and who is condemned for normally indulging in his natural desires. The Satanic religion considers this a gross injustice. He who upholds his responsibilities should be most entitled to the pleasures of his choice, without censure from the society he serves.

Religious intolerance is an idea that found its earliest expression in the Old Testament, where the Hebrew tribe depicts itself waging a campaign of genocide on the Palestinian peoples to steal their land. They justified this heinous behavior on the grounds that people not chosen by their god were wicked and therefore did not deserve to live or keep their land. In effect, the wholesale slaughter of the Palestinian peoples, eradicating their race with the Jew's own Final Solution, was the direct result of a policy of religious superiority and divine right. Joshua 6-11 tells the sad tale, and one needs only read it and consider the point of view of the Palestinians who were simply defending their wives and children and the homes they had built and the fields they had labored for. The actions of the Hebrews can easily be compared with the American genocide of its native peoples - or even, ironically, the Nazi Holocaust. With the radical advent of Christianity, this self-righteous intolerance was borrowed from the Jews, and a new twist was added. The conversion of infidels by any means possible became the newfound calling card of religious fervor, and this new experiment in human culture spread like wildfire. By its very nature, how could it not have? Islam followed suit, conquering half the world in brutal warfare and, much like its Christian counterpart, it developed a new and convenient survival characteristic: the destruction of all images and practices attributed to other religions. Muslims destroyed millions of statues and paintings in India and Africa, and forced conversion under pain of death (or by more subtle tricks: like taxing only non-Muslims), while the Catholic Church busily burned books along with pagans, shattering statues and defacing or destroying pagan art - or converting it to Christian use. Laws against pagan practices and heretics were in full force throughrout Europe by the sixth century, and as long as those laws were in place it was impossible for anyone to refuse the tenets of Christianity and expect to keep their property or their life. Similar persecution and harassment continues in Islamic countries even to this day, officially and unofficially.

In the Bible it is said that no one will enter the kingdom of God whose soul is not born again. Being born means being alive. It is not only a gay disposition or an external inclination to merriment and pleasure that is the sign of a living soul. External joy and amusement may come simply through the external being of man. However, even in this outer joy and happiness, there is a glimpse of the inner joy and happiness, and that is a sign of the soul having been born again. What makes the soul alive? It makes itself alive when it strikes its depths instead of reaching outward. The soul, after coming up against the iron wall of this life of falsehood, turns back within itself; it encounters itself, and this is how it becomes living.

Accepting Uncle Tom’s Cabin as revelation second only to the Bible, the Yankee women all wanted to know about the bloodhounds which every Southerner kept to track down runaway slaves. And they never believed her when she told them she had only seen one bloodhound in all her life and it was a small mild dog and not a huge ferocious mastiff. They wanted to know about the dreadful branding irons which planters used to mark the faces of their slaves and the cat-o’-nine-tails with which they beat them to death, and they evidenced what Scarlett felt was a very nasty and ill-bred interest in slave concubinage. Especially did she resent this in view of the enormous increase in mulatto babies in Atlanta since the Yankee soldiers had settled in the town.

Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. 32 This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, 33 his legs of iron, his feet part of iron and part of clay. 34 Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. 35 Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. Daniel 2:31-35 AKJV

Meanwhile, I continued my academic work in religious studies, delving back into the Bible not as an unquestioning believer but as an inquisitive scholar. No longer chained to the assumption that the stories I read were literally true, I became aware of a more meaningful truth in the text, a truth intentionally detached from the exigencies of history. Ironically, the more I learned about the life of the historical Jesus, the turbulent world in which he lived, and the brutality of the Roman occupation that he defied, the more I was drawn to him. Indeed, the Jewish peasant and revolutionary who challenged the rule of the most powerful empire the world had ever known and lost became so much more real to me than the detached, unearthly being I had been introduced to in church. Today, I can confidently say

Church is important to most folks in the South. So the most important thing going is basically ruled by men as decreed by the Big Man himself. Not only that, but the church puts pressures on women that it does not put on men. Young women are expected to be chaste, moral, and pure, whereas young men are given way more leeway, ’cause, ya know, boys will be boys. Girls are expected to marry young and have kids, be a helpmate to their husbands (who are basically like having another child), and, of course, raise perfect little Christian babies to make this world a better place. So while it’s the preacher man who controls the church, it’s the women—those helpmates—who keep that shit going. They keep the pews tidy and wash the windows; type up the bulletins; volunteer for Sunday school, the nursery, youth group, and Vacation Bible School; fry the chicken for the postchurch dinners; organize the monthly potluck dinners, the spaghetti supper to raise money for a new roof, and the church fund drive; plant flowers in the front of the church, make food for sick parishioners, serve food after funerals, put together the Christmas pageant, get Easter lilies for Easter, wash the choir robes, organize the church trip, bake cookies for the bake sale to fund the church trip, pray unceasingly for their husband and their pastor and their kids and never complain, and then make sure their skirts are ironed for Sunday mornin’ service. All this while in most churches not being allowed to speak with any authority on the direction or doctrine of the church. No, no, ladies, the heavy lifting—thinkin’ up shit to say, standing up at the lectern telling people what to do, counting the money—that ain’t for yuns. So sorry.

PSALM 2 rWhy do sthe nations rage [1] and the peoples plot in vain? 2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his  tAnointed, saying, 3 “Let us  uburst their bonds apart and cast away their cords from us.” 4 He who  vsits in the heavens  wlaughs; the Lord holds them in derision. 5 Then he will speak to them in his  xwrath, and terrify them in his fury, saying, 6 “As for me, I have  yset my King on zZion, my aholy hill.” 7 I will tell of the decree: The LORD said to me,  b“You are my Son; today I have begotten you. 8 Ask of me, and I will make the nations your heritage, and  cthe ends of the earth your possession. 9 You shall  dbreak [2] them with  ea rod of iron and dash them in pieces like  fa potter’s vessel.” 10 Now therefore, O kings, be wise; be warned, O rulers of the earth. 11  gServe the LORD with  hfear, and irejoice with htrembling. 12 jKiss kthe Son, lest he be angry, and you perish in the way, for his  lwrath is quickly kindled. mBlessed are all who take refuge

Say what you will of religion, but draw applicable conclusions and comparisons to reach a consensus. Religion = Reli = Prefix to Relic, or an ancient item. In days of old, items were novel, and they inspired devotion to the divine, and in the divine. Now, items are hypnotizing the masses into submission. Take Christ for example. When he broke bread in the Bible, people actually ate, it was useful to their bodies. Compare that to the politics, governments and corrupt, bumbling bureacrats and lobbyists in the economic recession of today. When they "broke bread", the economy nearly collapsed, and the benefactors thereof were only a select, decadent few. There was no bread to be had, so they asked the people for more! Breaking bread went from meaning sharing food and knowledge and wealth of mind and character, to meaning break the system, being libelous, being unaccountable, and robbing the earth. So they married people's paychecks to the land for high ransoms, rents and mortgages, effectively making any renter or landowner either a slave or a slave master once more. We have higher class toys to play with, and believe we are free. The difference is, the love of profit has the potential, and has nearly already enslaved all, it isn't restriced by culture anymore. Truth is not religion. Governments are religions. Truth does not encourage you to worship things. Governments are for profit. Truth is for progress. Governments are about process. When profit goes before progress, the latter suffers. The truest measurement of the quality of progress, will be its immediate and effective results without the aid of material profit. Quality is meticulous, it leaves no stone unturned, it is thorough and detail oriented. It takes its time, but the results are always worth the investment. Profit is quick, it is ruthless, it is unforgiving, it seeks to be first, but confuses being first with being the best, it is long scale suicidal, it is illusory, it is temporary, it is vastly unfulfilling. It breaks families, and it turns friends. It is single track minded, and small minded as well. Quality, would never do that, my friends. Ironic how dealing and concerning with money, some of those who make the most money, and break other's monies are the most unaccountable. People open bank accounts, over spend, and then expect to be held "unaccountable" for their actions. They even act innocent and unaccountable. But I tell you, everything can and will be counted, and accounted for. Peace can be had, but people must first annhilate the love of items, over their own kind.

arrived in Cambridge, and made an appointment to meet the formidable Krister Stendahl, a Swedish scholar of fierce intelligence, now to be my first adviser. We met in his office. I was nervous, but also amused that this tall and severe man, wearing a black shirt and clerical collar, looked to me like an Ingmar Bergman version of God. After preliminary formalities, he abruptly swiveled in his chair and turned sternly to ask, “So really, why did you come here?” I stumbled over the question, then mumbled something about wanting to find the essence of Christianity. Stendahl stared down at me, silent, then asked, “How do you know it has an essence?” In that instant, I thought, That’s exactly why I came here: to be asked a question like that—challenged to rethink everything. Now I knew I had come to the right place. I’d chosen Harvard because it was a secular university, where I wouldn’t be bombarded with church dogma. Yet I still imagined that if we went back to first-century sources, we might hear what Jesus was saying to his followers when they walked by the Sea of Galilee—we might find the “real Christianity,” when the movement was in its golden age. But Harvard quenched these notions; there would be no simple path to what Krister Stendahl ironically called “play Bible land” simply by digging through history. Yet I also saw that this hope of finding “the real Christianity” had driven countless people—including our Harvard professors—to seek its origins. Naive as our questions were, they were driven by a spiritual quest. We discovered that even the earliest surviving texts had been written decades after Jesus’s death, and that none of them are neutral. They reveal explosive controversy between his followers, who loved him, and outsiders like the Roman senator Tacitus and the Roman court historian Suetonius, who likely despised him. Taken together, what the range of sources does show, contrary to those who imagine that Jesus didn’t exist, is that he did: fictional people don’t have real enemies. What came next was a huge surprise: our professors at Harvard had file cabinets filled with facsimiles of secret gospels I had never heard of—the Gospel of Thomas, the Gospel of Philip, the Gospel of Mary Magdalene, the Gospel of Truth—and dozens of other writings, transcribed by hand from the original Greek into Coptic, and mimeographed in blue letters on pages stamped TOP SECRET. Discovered in 1945, these texts only recently had become available to scholars. This wasn’t what I’d expected to find in graduate school, or even what I wanted—at least, not so long as I still hoped to find answers instead of more questions

and  e who came from the waters of Judah,  f who swear by the name of the LORD and confess the God of Israel, but not in truth or right. 2 For they call themselves after the holy city,  g and stay themselves on the God of Israel; the LORD of hosts is his name. 3 “The former things  h I declared of old; they went out from my mouth, and I announced them; then suddenly I did them, and they came to pass. 4 Because I know that  i you are obstinate, and your neck is an iron sinew and your forehead brass, 5  h I declared them to you from of old, before they came to pass I announced them to you, lest you should say,  j ‘My idol did them, my carved image and my metal image commanded them.’ 6 “You have heard; now see all this; and will you not declare it? From this time forth  k I announce to you new things, hidden things that you have not known. 7 They are created now, not long ago; before today you have never heard of them, lest you should say, ‘Behold, I knew them.’ 8 You have never heard, you have never known, from of old your ear has not been opened. For I knew that you would surely deal treacherously, and that  l from before birth you were called a rebel. 9  m “For my name’s sake I defer my anger; for the sake of my praise I restrain it for you, that I may not cut you off. 10 Behold, I have refined you,  n but not as silver;  o I have tried [1] you in the furnace of affliction. 11  p For my own sake, for my own sake, I do it, for how should my name [2] be profaned?  q My glory I will not give to another.

Then one evening he reached the last chapter, and then the last page, the last verse. And there it was! That unforgivable and unfathomable misprint that had caused the owner of the books to order them to be pulped. Now Bosse handed a copy to each of them sitting round the table, and they thumbed through to the very last verse, and one by one burst out laughing. Bosse was happy enough to find the misprint. He had no interest in finding out how it got there. He had satisfied his curiosity, and in the process had read his first book since his schooldays, and even got a bit religious while he was at it. Not that Bosse allowed God to have any opinion about Bellringer Farm’s business enterprise, nor did he allow the Lord to be present when he filed his tax return, but – in other respects – Bosse now placed his life in the hands of the Father, the Son and the Holy Spirit. And surely none of them would worry about the fact that he set up his stall at markets on Saturdays and sold bibles with a tiny misprint in them? (‘Only ninety-nine crowns each! Jesus! What a bargain!’) But if Bosse had cared, and if, against all odds, he had managed to get to the bottom of it, then after what he had told his friends, he would have continued: A typesetter in a Rotterdam suburb had been through a personal crisis. Several years earlier, he had been recruited by Jehovah’s Witnesses but they had thrown him out when he discovered, and questioned rather too loudly, the fact that the congregation had predicted the return of Jesus on no less than fourteen occasions between 1799 and 1980 – and sensationally managed to get it wrong all fourteen times. Upon which, the typesetter had joined the Pentecostal Church; he liked their teachings about the Last Judgment, he could embrace the idea of God’s final victory over evil, the return of Jesus (without their actually naming a date) and how most of the people from the typesetter’s childhood including his own father, would burn in hell. But this new congregation sent him packing too. A whole month’s collections had gone astray while in the care of the typesetter. He had sworn by all that was holy that the disappearance had nothing to do with him. Besides, shouldn’t Christians forgive? And what choice did he have when his car broke down and he needed a new one to keep his job? As bitter as bile, the typesetter started the layout for that day’s jobs, which ironically happened to consist of printing two thousand bibles! And besides, it was an order from Sweden where as far as the typesetter knew, his father still lived after having abandoned his family when the typesetter was six years old. With tears in his eyes, the typesetter set the text of chapter upon chapter. When he came to the very last chapter – the Book of Revelation – he just lost it. How could Jesus ever want to come back to Earth? Here where Evil had once and for all conquered Good, so what was the point of anything? And the Bible… It was just a joke! So it came about that the typesetter with the shattered nerves made a little addition to the very last verse in the very last chapter in the Swedish bible that was just about to be printed. The typesetter didn’t remember much of his father’s tongue, but he could at least recall a nursery rhyme that was well suited in the context. Thus the bible’s last two verses plus the typesetter’s extra verse were printed as: 20. He who testifies to these things says, Surely I am coming quickly. Amen. Even so, come, Lord Jesus!21. The grace of our Lord Jesus Christ be with you all. Amen.22. And they all lived happily ever after.

If we follow Jesus, our status before God is righteous. The gavel has come down and our righteousness is secure in the work of Jesus Christ. God’s verdict is not subject to change based on our performance. We didn’t become righteous because of our performance, and we can’t lose our righteousness because of our performance. We don’t have to worry about getting escorted off God’s premises. We have access, we have resources, and we have blessings because of Jesus. It is easy to hear this sort of message and get excited about it. We hear a preacher talking about God’s forgiveness and grace on Sunday, and we’re like, “Woohoo! I’m in! This is great!” But then Monday comes around, and it’s really hard to apply this reality when we’re having one of those moments when we lose our minds, or make dumb decisions, or go off on somebody, or do that stupid, ridiculous thing we swore we’d never do again. Suddenly, here comes the negative emotion. Here come the bad feelings. Here comes that sense that our status cannot possibly be the same as it was in church yesterday. That’s what the Bible calls condemnation. It’s a very real phenomenon. If you are a follower of Jesus, a Christian, and have never experienced condemnation, you might be God. For the rest of us mortals, we’ve all experienced it. Guilt. Shame. A sense that our status has changed. I’m going to take this a step further. This might sound weird at first, but I think we actually, in a very sadistic way, enjoy condemnation. Why? Because condemnation is logical; and in a weird, twisted, dark sense, it gratifies our flesh. It actually feels right to feel horrible, to feel depressed, to feel dejected, to feel despair. “I messed up. I did something so stupid. This serves me right.” But in fact, condemnation doesn’t serve us at all. In the verses above, the Bible says that condemnation should have no part in our existence on this planet if we belong to Jesus. As humans, we are experts at confusing our feelings with reality. We take our negative emotions and thoughts at face value, and we think, I feel bad, so I must be bad. I feel guilty, so I must be guilty. And if I’m disappointed and mad at myself, God must be way more disappointed and mad at me. Since we feel condemned, we think we are condemned. And since we think we are condemned, we work harder to regain our lost status. Instead of going confidently to God and asking for his grace to get back up and move forward in life, we try to patch ourselves up and put ourselves back together so we can attain the status of righteous before God again. Ironically, since we will never measure up to perfection, the more we try to earn our righteousness, the worse we feel. It’s the cycle of condemnation. I find it’s far easier to believe we are sinners than to believe we are righteous. But we are already righteous through Jesus. It’s a gift, and it’s called grace. How much time do we waste as Jesus followers trying to recover what we have had all along?

There are many who profess to be religious and speak of themselves as Christians, and, according to one such, “as accepting the scriptures only as sources of inspiration and moral truth,” and then ask in their smugness: “Do the revelations of God give us a handrail to the kingdom of God, as the Lord’s messenger told Lehi, or merely a compass?” Unfortunately, some are among us who claim to be Church members but are somewhat like the scoffers in Lehi’s vision—standing aloof and seemingly inclined to hold in derision the faithful who choose to accept Church authorities as God’s special witnesses of the gospel and his agents in directing the affairs of the Church. There are those in the Church who speak of themselves as liberals who, as one of our former presidents has said, “read by the lamp of their own conceit.” (Joseph F. Smith, Gospel Doctrine [Deseret Book Co., 1939], p. 373.) One time I asked one of our Church educational leaders how he would define a liberal in the Church. He answered in one sentence: “A liberal in the Church is merely one who does not have a testimony.” Dr. John A. Widtsoe, former member of the Quorum of the Twelve and an eminent educator, made a statement relative to this word liberal as it applied to those in the Church. This is what he said: “The self-called liberal [in the Church] is usually one who has broken with the fundamental principles or guiding philosophy of the group to which he belongs. . . . He claims membership in an organization but does not believe in its basic concepts; and sets out to reform it by changing its foundations. . . . “It is folly to speak of a liberal religion, if that religion claims that it rests upon unchanging truth.” And then Dr. Widtsoe concludes his statement with this: “It is well to beware of people who go about proclaiming that they are or their churches are liberal. The probabilities are that the structure of their faith is built on sand and will not withstand the storms of truth.” (“Evidences and Reconciliations,” Improvement Era, vol. 44 [1941], p. 609.) Here again, to use the figure of speech in Lehi’s vision, they are those who are blinded by the mists of darkness and as yet have not a firm grasp on the “iron rod.” Wouldn’t it be wonderful if, when there are questions which are unanswered because the Lord hasn’t seen fit to reveal the answers as yet, all such could say, as Abraham Lincoln is alleged to have said, “I accept all I read in the Bible that I can understand, and accept the rest on faith.” . . . Wouldn’t it be a great thing if all who are well schooled in secular learning could hold fast to the “iron rod,” or the word of God, which could lead them, through faith, to an understanding, rather than to have them stray away into strange paths of man-made theories and be plunged into the murky waters of disbelief and apostasy? . . . Cyprian, a defender of the faith in the Apostolic Period, testified, and I quote, “Into my heart, purified of all sin, there entered a light which came from on high, and then suddenly and in a marvelous manner, I saw certainty succeed doubt.” . . . The Lord issued a warning to those who would seek to destroy the faith of an individual or lead him away from the word of God or cause him to lose his grasp on the “iron rod,” wherein was safety by faith in a Divine Redeemer and his purposes concerning this earth and its peoples. The Master warned: “But whoso shall offend one of these little ones which believe in me, it were better … that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” (Matt. 18:6.) The Master was impressing the fact that rather than ruin the soul of a true believer, it were better for a person to suffer an earthly death than to incur the penalty of jeopardizing his own eternal destiny.

To write with truth, I’ve been known to slow dance my words over graves of buried prayers, to drink my words under the shadow of my grandfather’s whiskey bottles, to lift my words from under the gaze of my daddy’s gentle eyes. I’ve had to write from the seeding syllables of my gardens, from the ammunition of my ancestors’ battlegrounds, and from the misery of my families’ tattered Bibles. I’ve pulled stories from the soil of my homeplace, from the juice stains of freshly-picked blackberries, and from the bottom of my bare feet. I write with the barbed-wire nouns and plural verbs of my mistakes, with the cast iron consonants and silent sugary vowels of my mother’s kitchen. But in the end, the only thing that matters is that I write.

(1) the kingdoms of Israel and Judah were originally unified; (2) Judah was a fully developed kingdom already in the late tenth century; (3) reconstructions focused on political rather than domestic history; (4) Israel and Judah were seen as the most significant entities in Iron Age Syria-Palestine; and (5) the people and area of the former northern kingdom were of little interest after 720.

At the same time as suggesting the language game we clearly do not have a change in the name of God as our only way to think in New Testament terms of an earth at peace. There is Jesus! It is very hard to attribute violence to the originator of the gospel, of the good news of God’s forgiveness and love, of divine healing and welcome. Despite the fact that people refer to his action in the temple in the last days of his life as an exceptional yet conclusive ‘proof’ of Jesus’ use of violence no serious bible scholar would look on these actions divorced from his whole ministry. And because of that we have to see them as a conscious and deliberate prophetic sign-action, taking control of the temple for a brief period to show how it stood in contrast to the direct relationship with God which he proclaimed, and to make the point with a definitive emphasis. The whip he plaits in John is used to drive the animals, probably with the sound of the crack alone. No one is attacked. No one gets hurt. And very soon the situation reverts to the status quo: the authorities take back control of the temple and decide on Jesus’ suffering and death in order to control him. Overall the event is to be seen as Jesus placing himself purposely and calculatedly in the cross-hairs for the sake of the truth, much rather than doing harm to anyone else. The consequences of his actions were indeed ‘the cross’, and supremely in the situation of crucifixion Jesus does not invoke retaliation on his enemies, or threaten those who reject redemption; rather he prays for their forgiveness. No, Jesus’ whole life-story makes him unmistakably a figure of transcendent nonviolence. The problem lies elsewhere, with the way the cross is interpreted within the framework of a violent God. It is unfathomably ironic that the icon of human non-retaliation, Jesus’ cross, gets turned in the tradition into a supreme piece of vengeance—God’s ‘just’ punishment of Jesus in our place. My book, Cross Purposes, is about the way this tradition got formed and it represents just one of a constant stream of writing, gathering force at the end of the last century and continuing into this, questioning how this could be the meaning of the central symbol of Christianity.2 I think the vigor of that question can only continue to grow, while the nonviolence of Jesus’ response must at the same time stand out in greater and greater relief, in its own right and for its own sake. And for that same reason the argument at hand, of ‘No-name’ for a nonviolent God, can only be strengthened when we highlight the nonviolence of Jesus against the traditional violent concept of ‘God’. Now

So why in the world was the universe accelerating? Today astrophysicists are still in the dark about how to answer that very pressing question. But they have agreed on a name for whatever material agent is behind the acceleration. They are calling it dark energy. Some astrophysicists suggest that dark energy is a property of space-time itself, that ironically Einstein’s infamous fudge factor is needed after all because it represents a repulsive force, just the thing to cause the acceleration. Others speculate that dark energy is a new twist on the old, discredited ether; an omnipresent, repulsive material many are calling the quintessence. Others still are betting that dark energy is related somehow to the quantum vacuum, whose own weirdness makes black holes seem as ordinary as watermelons. (For more on this idea, see chapter 6.) All told, astronomers have concluded that dark energy comprises some 68 percent of the total universe and dark matter, about 27 percent. That means only 5 percent of the entire universe is visible to us!8 That astonishing revelation bears emphasizing. Everything we call scientific knowledge is based on but a pittance of what there is to know about our world. Ninety-five percent of it is hidden from us. In light of this latest bombshell, do we stand a chance of ever really understanding gravity? Astronomers are hard at work believing they can. But they must labor with the unsettling awareness that our science is 95 percent in the dark about the universe it seeks and claims to understand; about what is real or not, what is possible or not — even about a prosaic force that exists literally right under our noses.

In the same way, if we are going to comprehend communication that took place between members of an ancient culture, we are going to have to adjust our thinking to be able to sit in the circle of communication with the ancient audience. The Bible has plenty of examples like “Iron Curtain” and “daylight savings time” that are not explained, and we do not intrinsically understand. But in many cases the key to understanding can be found in other ancient Near Eastern literature. When we study an ancient text, we cannot make words mean whatever we want them to, or assume that they meant the same to the ancient audience that they do to a modern audience.

5 So she brought forth a man child, which should rule all nations with a rod of iron: and that her son was taken up unto God and to his throne. 6 And the woman fled into wilderness where she hath a place prepared of God, that they should feed her there a thousand, two hundred, and three score days. 7 And there was a battle in heaven. Michael and his Angels fought against the dragon, and the dragon fought and his angels. 8 But they prevailed not, neither was their place found any more in heaven. 9 And the great dragon, that old serpent, called the devil and Satan, was cast out, which deceiveth all the world: he was even cast into the earth, and his angels were cast out with him.

... It strikes me that if I'm in such a febrile and imaginative mood I ought to take advantage of it with some serious writing exercises or at least a few ideas for stories, if only to demonstrate that I'm not treating this here commonplace book solely as a journal to record my most recent attacks of jitters! Maybe I should roll my sleeves up and attempt as least an opening practice paragraph or two of this confounded novel I'm pretending to be writing. Let's see how it looks. Marblehead: An American Undertow By Robert D. Black Iron green, the grand machinery of the Atlantic grates foam gears against New England with the rhythmic thunder of industrial percussion. A fine dust of other lands and foreign histories is carried in suspension on its lurching, slopping mechanism: shards of bright green glass from Ireland scoured blunt and opaque by brine, or sodden splinters of armada out of Spain. The debris of an older world, a driftwood of ideas and people often changed beyond all recognition by their passage, clatters on the tideline pebbles to deposit unintelligible grudges, madnesses and visions in a rank high-water mark, a silt of fetid dreams that further decompose amid the stranded kelp or bladder-wrack and pose risk of infection. Puritans escaping England's murderous civil war cast broad-brimmed shadows onto rocks where centuries of moss obscured the primitive horned figures etched by vanished tribes, and after them came the displaced political idealists of many nations, the religious outcasts, cults and criminals, to cling with grim determination to a damp and verdant landscape until crushed by drink or the insufferable weight of their accumulated expectations. Royalist cavaliers that fled from Cromwell's savage interregnum and then, where their puritanical opponents settled the green territories to the east, elected instead to establish themselves deep in a more temperate South, bestowing their equestrian concerns, their courtly mannerisms and their hairstyles upon an adopted homeland. Heretics and conjurors who sought new climes past the long shadow of the stake; transported killers and procurers with their slates wiped clean in pastures where nobody knew them; sour-faced visionaries clutching Bunyan's chapbook to their bosoms as a newer and more speculative bible, come to these shores searching for a literal New Jerusalem and finding only different wilderness in which to lose themselves and different game or adversaries for the killing. All of these and more, bearing concealed agendas and a hundred diverse afterlives, crashed as a human surf of Plymouth Rock to fling their mortal spray across the unsuspecting country, individuals incendiary in the having lost their ancestral homelands they were without further longings to relinquish. Their remains, ancient and sinister, impregnate and inform the factory-whistle furrows of oblivious America.

... It strikes me that if I'm in such a febrile and imaginative mood I ought to take advantage of it with some serious writing exercises or at least a few ideas for stories, if only to demonstrate that I'm not treating this here commonplace book solely as a journal to record my most recent attacks of jitters! Maybe I should roll my sleeves up and attempt as least an opening practice paragraph or two of this confounded novel I'm pretending to be writing. Let's see how it looks. Marblehead: An American Undertow By Robert D. Black Iron green, the grand machinery of the Atlantic grates foam gears against New England with the rhythmic thunder of industrial percussion. A fine dust of other lands and foreign histories is carried in suspension on its lurching, slopping mechanism: shards of bright green glass from Ireland scoured blunt and opaque by brine, or sodden splinters of armada out of Spain. The debris of an older world, a driftwood of ideas and people often changed beyond all recognition by their passage, clatters on the tideline pebbles to deposit unintelligible grudges, madnesses and visions in a rank high-water mark, a silt of fetid dreams that further decompose amid the stranded kelp or bladder-wrack and pose risk of infection. Puritans escaping England's murderous civil war cast broad-brimmed shadows onto rocks where centuries of moss obscured the primitive horned figures etched by vanished tribes, and after them came the displaced political idealists of many nations, the religious outcasts, cults and criminals, to cling with grim determination to a damp and verdant landscape until crushed by drink or the insufferable weight of their accumulated expectations. Royalist cavaliers that fled from Cromwell's savage interregnum and then, where their puritanical opponents settled the green territories to the east, elected instead to establish themselves deep in a more temperate South, bestowing their equestrian concerns, their courtly mannerisms and their hairstyles upon an adopted homeland. Heretics and conjurors who sought new climes past the long shadow of the stake; transported killers and procurers with their slates wiped clean in pastures where nobody knew them; sour-faced visionaries clutching Bunyan's chapbook to their bosoms as a newer and more speculative bible, come to these shores searching for a literal New Jerusalem and finding only different wilderness in which to lose themselves and different game or adversaries for the killing. All of these and more, bearing concealed agendas and a hundred diverse afterlives, crashed as a human surf on Plymouth Rock to fling their mortal spray across the unsuspecting country, individuals incendiary in that having lost their ancestral homelands they were without further longings to relinquish. Their remains, ancient and sinister, impregnate and inform the factory-whistle furrows of oblivious America.

God had led Jim—since boyhood, when, in his home in Portland, Oregon, he learned that the Book of all books is the Bible, and that to follow its teaching is not necessarily to live a cloistered, dull life. Now as he sat in his cabin on shipboard his mind went back to his family house on a hillside facing snow-covered Mt. Hood. Jim’s father, a red-haired, iron-jawed Scotsman, would gather his four children each morning after breakfast and read to them out of the Bible, trying always to show them that this Book was to be lived,

Let the exaltation of God be in their mouths Aand a double-edged sword in their hands, h7 inflicting vengeance on the nationsand punishment on the peoples, i8 binding their kings with chainsand their dignitaries with iron shackles, j9 carrying out the judgment decreed against them.This honor is for all His godly people. kHallelujah!

Ironically, I would lose my faith by taking a class in theology in a Catholic college that was also a required academic course. So, I started reading theologians and scholars of Bible history. I found, to my amazement, confirmation of my suspicions that the entire Bible was nothing more than mythology, no less fake than the Greek and Roman gods.

What finally swung the debate regarding Hebrews was the argument that Paul was its author. The church in the early centuries believed that Paul was the author of Hebrews, and that landed the epistle in the canon. Ironically, there are few scholars today who believe that Paul wrote it, but there are even fewer who would deny that it belongs in the canon.

Unlike joy, anger, and sorrow, which are relatively simple and clear emotions, subtle emotions that cannot be defined. There have been numerous attempts to define love, such as "sad compassion," "sadness," and "something that can give anything," but none of them fit perfectly. Therefore, this emotion has dominated much of human art, and is mainly sublimated into singing. It is the most common but complex of human emotions, and having this feeling for someone itself makes me so happy just to think good about the object, and on the contrary, I feel very sad when the object leaves. If this emotion goes too far and flows in the wrong direction, it can ruin people. As a result, love has a strange power to laugh and make one cry. In addition, people tend to think of themselves as a good person with a lot of love because they are drunk on the feelings they feel toward their favorite object they like. In addition, it is one of the most complex human emotions because it has a singularity that can be fused with joy and sorrow, and because it can be derived from love, and love can be derived from joy and sorrow. In particular, it seems to be the opposite of hate (hate), but it has the same shape as both sides of a coin, so hate is often derived from love and vice versa.[13] In the case of the opposite, it is also called hatefulness, and ironically, there is a theory that it is the longest-lasting affection among the emotions. In Christianity, faith, hope, and love are the best.[14] In the West, it is said that the first letter to the Corinthians of the Bible, Chapter 13:4-7, is often cited as a phrase related to love.[15][16] Also, this is directly related to the problem of salvation, perhaps because it is an attribute of God beyond doctrine/tradition/faith. According to Erich Fromm, love is the same thing as rice, and if it continues to be unsatisfactory, it can lead to deficiency disorders. The more you love your parents, friendship with friends, and love between lovers, the healthier you can be mentally as if you eat a lot of good food. The rationale is that many felons grew up without the love of their parents or neighbors as children. It is often a person who lives alone without meeting a loved one in reality, or if he is a misdeed, he or she often loves something that is not in reality. Along with hatred, it is one of the emotions that greatly affect the human mind. Since the size of the emotion is very, very huge, it is no exaggeration to say that once you fall in love properly, it paralyzes your reason and makes normal judgment impossible. Let's recall that love causes you to hang on while showing all sorts of dirty looks, or even crimes, including stalking and dating violence

It is important to observe in the Bible not only what it contains, but also what it omits. One interesting feature of the New Testament is that Jesus never asked anyone to tell Him about the circumstances of his sins. He knew men to be sinful, so the details of their trespasses, be they small offenses or huge crimes, did not interest Him. Instead of probing in dirt, He went from one man to another saying, “Be of good cheer, son; be of good cheer, daughter. Your sins are forgiven.” Another important feature is that no one ever said to Jesus, “Please, forgive me,” or, “I am sorry.” On the last evening all the apostles fled and one denied Him. Later, when the resurrected Lord appeared to them, it would have been appropriate for them to ask His forgiveness. None did. Whoever looked into Jesus’ face saw there so much love and goodness that he felt, “With Jesus forgiveness is self-evident. His willingness to forgive me is much greater than my readiness to ask for forgiveness. His wish for me to be saved is far greater than my own. His desire for my fellowship in heaven is greater than my wish to go there.” They did not approach Jesus with words of apology, but only trusted in His goodness.

God understands the importance of looking inward. The Bible teaches us to “love your neighbor as yourself” (Matt. 22:39). Loving others is contingent on the ability to love yourself. The ironic thing is that many singles are ready to get out there and love someone else, but they haven’t taken the time to love themselves. Loving yourself requires that you know, value, and respect the person you are while moving toward the person God has made you to be. But somehow this important truth gets moved to the back burner. We tend to focus so much on the first part of this verse that calls us to love others that we neglect to love ourselves.

In making policy on Palestine over most of the past century, leaders in both Britain and the United States were driven primarily by powerful strategic and domestic political considerations, rather than by principle. The strategic considerations included the goals of dominating this crucial piece of territory, keeping it in friendly hands, and denying it to others. The political ones included cold calculations of the considerable domestic electoral and financial advantages to be obtained from supporting Zionism, as against the negligible domestic political costs. There also existed naive sympathy for Zionism among many British and American politicians, based on a particularly Protestant immersion in the Bible. This sympathy was often combined with a laudable desire to make amends for the persecution of the Jews in different parts of Europe (often combined with a less laudable, indeed reprehensible, desire to have the victims of persecution find haven somewhere other than Great Britain or the United States). The result of such attitudes, which necessarily ignored or downplayed vital realities on the ground in Palestine, has been an enduring tragedy.

The scribes and Pharisees “began to reason” (dialogizesthai); we might also construe this as “rationalize,” and it would make sense of their discourse as to purpose. They see the evidence that, for Jesus, forgiveness is somehow integral to the man’s healing and see the healing itself therefore as blasphemy, since they believe that none but God can forgive sins (5:21). As a species of legal reasoning, given the eyewitness evidence they have chosen to exclude (a miracle has taken place and must owe to some power greater than human reason), their logic is, ironically, “reasonable.” This is one of those instances of which one may, however, say with Lord Peter Wimsey (in Dorothy Sayers’s novel Whose Body?), “There is nothing you can’t prove, if only your outlook is sufficiently limited.” Jesus knows their mind and motive and reveals them to themselves with one devastating question, “Why are you reasoning in your hearts?” (5:22)—a phrase indicating that he knows well enough that their motive has malice—followed by another: “Which is easier, to say, ‘Your sins are forgiven you’ or to say, ‘Rise up and walk’?” (5:23).

The Heideggerian idea of the withdrawal of the gods is an effort to deny the primacy of the biblical God, which still lies behind the Nietzschean formula. Heidegger’s formula means that religion is withdrawing everywhere and not merely the Christian God. This is true, but why is it happening? Because the old pagan sacrificial order is disappearing thanks to Christianity! It is ironic: Christianity seems to be dying together with the religions it extinguishes, because, in sacrificial terms, it is perceived as one mythical religion among others. Christianity is not only one of the destroyed religions but it is the destroyer of all religions. The death of God is a Christian phenomenon. In its modern sense, atheism is a Christian invention. There is no atheism in the ancient world. The only exception I can think of is Epicureanism, but it is limited and its denial of the gods is not aggressive. Epicureanism does not deny God against anything or anyone: it doesn’t have that strong negative quality of modern atheism. The disappearance of religion is a Christian phenomenon par excellence. Of course, and let me clarify that I am referring to the disappearance of religion in so far as we see religion aligned with a sacrificial order. This process is going to continue and it is spreading all around the globe. I was talking with a specialist of Sanskrit, and he agreed with me that this process is probably also present in Indian history. It is much slower, but it is accelerating. The withdrawal of all gods is the first transreligious phenomenon. Like fundamentalism, it is a transreligious phenomenon which is taking place before our eyes, and we just do not seem to realize that it is the Bible which is responsible.

A great many skeptics are unfortunately put to waste, in that they vainly focus their energy on ridiculing a certain tiny denomination of Biblical fundamentalism, a denomination seated just one chair away from unbelief. They, the skeptics, cannot believe because they are the most literal of fundamentalists: of those who must interpret Scripture as simply an obsolete, absolutely dead compilation of intellectual incompetence. Nevertheless, by all means, because, after all, that is supposed to happen - Scripture states of itself that all thought and interpretation is folly without the Holy Spirit - however the ironic thing is the case in which one believes that the Bible is, in its true essence, completely outdated. And like flashes in a pan, he hints at his naivety, that he knows little about the world around him, little about those who live in it. Either that, or he knows little about what Scripture really says in relation to the world around him, little about what it really says in relation to those who live in it. It is as though he is the one dead to the world and it to him. He has not the Spirit to give life to his own spirit; he can only possibly understand Scripture as long-deceased rather than the modern world's very living narrative.

{17:1} “The sin of Judah has been written with a pen of iron and a point of diamond. It has been engraved upon the breadth of their heart and upon the horns of their shrines.

When they sin against You (for there is no man who does not sin) and You are angry with them and deliver them to an enemy, so that athey take them away captive to the land of the enemy, far off or near; 47if they btake thought in the land where they have been taken captive, and repent and make supplication to You in the land of those who have taken them captive, saying, ‘We have sinned and have committed iniquity, we have acted wickedly’; 48if they return to You with all their heart and with all their soul in the land of their enemies who have taken them captive, and pray to You toward their land which You have given to their fathers, the city which You have chosen, and the house which I have built for Your name; 49then hear their prayer and their supplication in heaven Your dwelling place, and maintain their ccause, 50and forgive Your people who have sinned against You and all their transgressions which they have transgressed against You, and make them objects of compassion before those who have taken them captive, that they may have compassion on them 51(for they are Your people and Your inheritance which You have brought forth from Egypt, from the midst of the iron furnace), 52that Your eyes may be open to the supplication of Your servant and to the

is ironic that many Evangelical Bible literalists claim that Catholics are not true Christians, yet they claim divine infallibility of a specific set of ancient writings selected and compiled by the very body whose theology they find fatally suspect.

knew that you are stubborn, and that your neck is like an iron sinew, and that your forehead is like brass. {48:5} From that

3 Then Satan hastened with the sharp iron stone he had with him, and with it pierced Adam on the right side, from which flowed blood and water, then Adam fell on the altar like a corpse. And Satan fled. 4 Then Eve came, and took Adam and placed him below the altar. And there she stayed, crying over him; while a stream of blood flowed from Adam's side over his offering. 5 But God looked at the death of Adam. He then sent His Word, and raised him up and said to him, "Fulfil your offering, for indeed, Adam, it is worth much, and there is no shortcoming in it." 6 God said further to Adam, "Thus will it also happen to Me, on the earth, when I shall be pierced and blood and water shall flow from My side and run over My body, which is the true offering; and which shall be offered on the altar as a perfect offering.

thou shalt dash them in pieces like a potter's vessel; which is very easily done with a bar of iron; and, when it is done, the pieces can never be put together again: so that by the metaphor is signified the easy and irreparable ruin of the wicked; see Isa 30:14. The word signifies that they should be so crumbled into dust, that they should be scattered about as with the wind; which, so far as it relates to the Jews, was fulfilled in their destruction by the Romans, and will have its accomplishment in the antichristian nations at the latter day; see Rev 2:26.

It’s wonderful to think of the fact that God can turn around a whole nation, a whole world, by using us. God uses simple things, you know that. He uses simple, mundane, everyday, routine, common things for the most amazing purposes. When He made man in the Garden, He didn’t use gold, silver, or even iron; He used dirt. That ought to give you an idea of how He works right from the start. When He called David to deliver Israel from the Philistines, He didn’t want Saul, the great king, and He didn’t want Saul’s massive armor. He used a shepherd and a couple of stones, that’s all. When He came into the world, He didn’t enter the family of the wealthy and noble, He didn’t find Himself born in a castle; He simply chose a peasant girl and a stable. When He chose the Twelve, He didn’t choose the elite, educated, and affluent. He just chose a group of ignorant Galileans. The Bible says, ‘Not many mighty, and not many noble.’ That’s the way it always has been, because God gets the greater glory in the humbleness of the one that He uses. So He uses us, grains of sand, to influence a corrupting world. (Pastor John MacArthur)   When did I start expecting to outgrow child-like reliance? At what age did I think I’d lose the desperation? When did I expect to be mighty and noble? Prestigious? Competent?   God uses the weak, the base, the foolish.   And praise God, I still qualify.

Anti-intellectualism remains strongly entrenched in many parts of the church, but it is grounded in fear, not in faith. Instead of seeing the benefits of a vital conversation between the academy and the average person in the pew about how a third-millennium man or woman might still follow a first-century Jewish sage, many Christians view scholarship as a threat to church doctrine. They believe that professors who make clever arguments against the virgin birth, for example, are careless vandals poking holes in the dike of faith. To shore up that dike, they believe they need to show “true faith” by accepting uncritically the tenets of their particular tradition without question. Such defiance is captured in a popular bumper sticker: “THE BIBLE SAYS IT, GOD WROTE IT, AND THAT SETTLES IT!” Ironically, biblical scholars are actually interested in the same “trinity” of ideas, but they put question marks where others put exclamation points. What does the Bible really say? What does it mean to say it is inspired by God? And why do we believe that God’s voice is exclusively in the past tense? Perhaps, as my denomination is fond of saying, God is still speaking.

is very clear from the Biblical text that God did not forget to mention who the enemies of Israel will be in the last days, yet people are looking for a coalition of European nations to form the beast kingdom of the Antichrist. These are general prophecies concerning the nations that God will destroy for mistreating Israel and Judah (the Jews) in the last days. We also saw in a previous chapter that when the stone that destroys the image of Daniel 2 comes from heaven representing God’s kingdom, it destroys the gold (Babylon – Iraq ), the silver (Persia – Iran), the brass (Seleucid and Ptolemaic Grecia – Syria and Egypt) and the Iron and the clay TOGETHER. All these nations are ‘’round about’’ Israel as referred to in Ezekiel 28, Zechariah 12 and Joel 3.  There are dozens of very specific prophecies concerning the nations that God will destroy when he comes to save Israel from her enemies. These nations are mentioned by name in all of the prophets and they are Middle Eastern and North African nations, not European.

Theories like this try to show that Jesus’ attitude to sinners was nothing other than a demonstration of the reconciled attitude God had already shown towards the world’s guilt. But what sense would this make of the many stern words of judgment in the mouth of Jesus? And what of the whole terrible drama, the tragedy of the Old Covenant between Yahweh and Israel? What of the departure of God’s glory from the Temple, and the angel, with fire from God’s throne, setting it in flames? Was all this a pure misunderstanding, corrected by Christ’s Father-God? Would not this bring us back to Marcion’s anti-Semitic gnosticism, in which the God of the Old Testament was an inferior demon? Surely the Bible is a unity?—especially in view of the continuity from the great prophets, Job and the “Servant” to the Cross of Christ. Certainly the Cross is concerned with Jesus’ “solidarity” with sinners. But this word, so much in vogue today, is much too weak to express the whole depth of the identification taken on by Jesus. The truth of sin (particularly when it is seen as the lie) must be realized somewhere in the iron ruthlessness implied by the sinner’s “No” to God and God’s “No” to this refusal. And this could only be realized by someone who is so truthful in himself that he is able to acknowledge the full negativity of this “No”: someone who is able to experience it, to bear it, to suffer its deadly opposition and melt its rigidity through pain. We

You do not make your own cross, although unbelief is a master carpenter at cross-making; neither are you permitted to choose your own cross, although self-will wants to be lord and master. But your cross is prepared and appointed for you by divine love, and you must cheerfully accept it; you are to take up the cross as your chosen badge and burden, and not to stand complaining. This night Jesus bids you submit your shoulder to His easy yoke. Do not kick at it in petulance, or trample on it in pride, or fall under it in despair, or run away from it in fear, but take it up like a true follower of Jesus. Jesus was a cross-bearer; He leads the way in the path of sorrow. Surely you could not desire a better guide! And if He carried a cross, what nobler burden would you desire? The Via Crucis is the way of safety; fear not to tread its thorny paths. Beloved, the cross is not made of feathers or lined with velvet; it is heavy and galling to disobedient shoulders; but it is not an iron cross, though your fears have painted it with iron colors; it is a wooden cross, and a man can carry it, for the Man of Sorrows tried the load. Take up your cross, and by the power of the Spirit of God you will soon be so in love with it that like Moses you would not exchange the reproach of Christ for all the treasures of Egypt. Remember that Jesus carried it; remember that it will soon be followed by the crown, and the thought of the coming weight of glory will greatly lighten the present heaviness of trouble. May the Lord help you bow your spirit in submission to the divine will before you fall asleep tonight, so that waking with tomorrow’s sun, you may go forth to the day’s cross with the holy and submissive spirit that is fitting for a follower of the Crucified.

Teaching is no joke, sonny! ... Comforting truths, they call it! Truth is meant to save you first, and the comfort comes afterwards. Besides, you've no right to call that sort of thing comfort. Might as well talk about condolences! The Word of God is a red-hot iron. And you who preach it 'ud go picking it up with a pair of tongs, for fear of burning yourself, you daren't get hold of it with both hands. It's too funny! Why, the priest who descends from the pulpit of Truth, with a mouth like a hen's vent, a little hot but pleased with himself, he's not been preaching: at best he's been purring like a tabby-cat. Mind you that can happen to us all, we're all half asleep, it's the devil to wake us up, sometimes — the apostles slept all right at Gethsemane. Still, there's a difference... And mind you many a fellow who waves his arms and sweats like a furniture-remover isn't necessarily any more awakened than the rest. On the contrary. I simply mean that when the Lord has drawn from me some word for the good of souls, I know, because of the pain of it.

The Firstborn Over All Creation   (Col. 1:15–20) This passage includes a powerful defense of Christ’s deity. Apparently, a central component of the heresy that threatened the Colossian church was the denial of the deity of Christ. Ironically, throughout the centuries some cults have used the phrase “firstborn over all creation” (1:15) to undermine Christ’s deity. The assumption is that if Jesus was born at creation, then He is more like us than He is like God. The Greek word for firstborn, however, can refer to one who was born first chronologically, but it most often refers to preeminence in position or rank (Heb.1:6; Rom. 8:9). Firstborn in this context clearly means highest in rank, not first created (Ps. 89:27; Rev. 1:5) for several reasons: • Christ cannot be both “first begotten” and “only begotten” (see John 1:14, 18; 3:16, 18; 1 John 4:9); and, when the firstborn is one of a class, the class is in the plural form (1:18; Rom. 8:29), but “creation,” the class here, is in a singular form. • If Paul were teaching that Christ was a created being, he would be agreeing with the heresy that he was writing to refute. • It is impossible for Christ to be both created and the Creator of everything (1:16). Thus, Jesus is the firstborn in the sense that He has the preeminence (1:18) and that He possesses the right of inheritance “over all creation” (Heb. 1:2; Rev. 5:1–7, 13).

12Sisera was informed that Barak son of Abinoam had gone up to Mount Tabor. 13So Sisera ordered all his chariots—nine hundred iron chariots—and all the troops he had to move from Harosheth-goiim to the Wadi Kishon. 14Then Deborah said to Barak, “Up! This is the day on which the Lord will deliver Sisera into your hands: the Lord is marching before you.” Barak charged down Mount Tabor, followed by the ten thousand men, 15and the Lord threw Sisera and all his chariots and army into a panic *before the onslaught of Barak.-c

Paleontology has a sordid history of frauds and deceit. In 120 years since Darwin, no one has found a fossil of a legitimate intermediate stage of any kind. The textbook examples of our supposed ancestors have all been discredited, some of them as deliberate frauds. The Heidelberg Man was built from a jawbone; the Nebraska Man (1922) was made from just one tooth that was later discovered to be part of an extinct pig; the Piltdown Man (1912) was made from the jawbone of a modern ape and was filed and treated with iron salts to make it look old. Neanderthal Man was found in the Neander valley near Dusseldorf. The International Congress of Zoology (1958) determined that it was just an old man suffering from arthritis. The Java Man (1922) was built by an 1891 skull cap and a femur; the teeth were from an orangutan. These well-documented frauds continue to be promoted in most school textbooks, however.

In classrooms and living rooms across the globe, an agnostic or an atheist may be heard to strenuously argue, “But the Bible is just a book.” Similar arguments may be raised against other holy books. But they all are too ironic, by half. A book is the Bible.

The Bible in Iron, 3rd ed. (Doylestown, Pa., 1961), plates 167-68, quoted in William A. Hunter, Forts on the Pennsylvania Frontier 1753-1758 (Harrisburg, Pa., 1960),218.The inscription is written in German: "Dis ist das Jahr, Darin witet der Inchin Schar.

Despite an icy northeast wind huffing across the bay I sneak out after dark, after my mother falls asleep clutching her leather Bible, and I hike up the rutted road to the frosted meadow to stand in mist, my shoes in muck, and toss my echo against the moss-covered fieldstone corners of the burned-out church where Sunday nights in summer for years Father Thomas, that mad handsome priest, would gather us girls in the basement to dye the rose cotton linen cut-outs that the deacon’s daughter, a thin beauty with short white hair and long trim nails, would stitch by hand each folded edge then steam-iron flat so full of starch, stiffening fabric petals, which we silly Sunday school girls curled with quick sharp pulls of a scissor blade, forming clusters of curved petals the younger children assembled with Krazy glue and fuzzy green wire, sometimes adding tissue paper leaves, all of us gladly laboring like factory workers rather than have to color with crayon stubs the robe of Christ again, Christ with his empty hands inviting us to dine, Christ with a shepherd's staff signaling to another flock of puffy lambs, or naked Christ with a drooping head crowned with blackened thorns, and Lord how we laughed later when we went door to door in groups, visiting the old parishioners, the sick and bittersweet, all the near dead, and we dropped our bikes on the perfect lawns of dull neighbors, agnostics we suspected, hawking our handmade linen roses for a donation, bragging how each petal was hand-cut from a pattern drawn by Father Thomas himself, that mad handsome priest, who personally told the Monsignor to go fornicate himself, saying he was a disgruntled altar boy calling home from a phone booth outside a pub in North Dublin, while I sat half-dressed, sniffing incense, giddy and drunk with sacrament wine stains on my panties, whispering my oath of unholy love while wiggling uncomfortably on the mad priest's lap, but God he was beautiful with a fine chiseled chin and perfect teeth and a smile that would melt the Madonna, and God he was kind with a slow gentle touch, never harsh or too quick, and Christ how that crafty devil could draw, imitate a rose petal in perfect outline, his sharp pencil slanted just so, the tip barely touching so that he could sketch and drink, and cough without jerking, without ruining the work, or tearing the tissue paper, thin as a membrane, which like a clean skin arrived fresh each Saturday delivered by the dry cleaners, tucked into the crisp black vestment, wrapped around shirt cardboard, pinned to protect the high collar.

Your castles and strongholds shall have bars of iron and bronze, and as your day, so shall your strength, your rest and security, be.

The familiar phrase “the authority of scripture” thus turns out to be more complicated than it might at first sight appear. This hidden complication may perhaps be the reason why some current debates remain so sterile. This kind of problem, though, is endemic in many disciplines, and we ought to be grown-up enough to cope with it. Slogans and clichés are often shorthand ways of making more complex statements. In Christian theology, such phrases regularly act as “portable stories”—that is, ways of packing up longer narratives about God, Jesus, the church and the world, folding them away into convenient suitcases, and then carrying them about with us. (A good example is the phrase “the atonement.” This phrase is rare in the Bible itself; instead, we find things like “The Messiah died for our sins according to the scriptures”; “God so loved the world that he gave his only son,” and so on. But if we are to discuss the atonement, it is easier to do so with a single phrase, assumed to “contain” all these sentences, than by repeating one or more of them each time.) Shorthands, in other words, are useful in the same way that suitcases are. They enable us to pick up lots of complicated things and carry them around all together. But we should never forget that the point of doing so, like the point of carrying belongings in a suitcase, is that what has been packed away can then be unpacked and put to use in the new location. Too much debate about scriptural authority has had the form of people hitting one another with locked suitcases. It is time to unpack our shorthand doctrines, to lay them out and inspect them. Long years in a suitcase may have made some of the contents go moldy. They will benefit from fresh air, and perhaps a hot iron.

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

You can learn from anybody if you just know the right questions. The Bible says, “Counsel in the heart of man is like deep water; but a man of understanding will draw it out” (Prov. 20:5 KJV). In other words, you can learn from anybody if you just learn to draw out his or her knowledge. And how do you do it? You draw it out by asking questions. We all know things that others don’t, and others know things of which we are ignorant. That’s why the Bible says, “Iron sharpens iron” (Prov. 27:17).

is a sure source of silver, a place where gold is refined. 2Iron is taken from the earth; rock is smelted into copper. 3Humansx put an end to darkness, dig for ore to the farthest depths, into stone in utter darkness, 4open a shaft away from any inhabitant, places forgotten by those on foot, apart from any human they hang and sway. 5Earth--from it comes food-- is turned over below ground as by fire.y 6Its rocks are the source for lapis lazuli; there is gold dust in it. 7A path-- no bird of prey knows it; a hawk's eye hasn't seen it; 8proud beasts haven't trodden on it; a lion hasn't crossed over it. 9Humans thrust their hands into flint, pull up mountains from their roots, 10cut channels into rocks; their eyes see everything precious. 11They dam up the sources of rivers; hidden things come to light. Wisdom's value 12But wisdom, where can it be found; where is the place of understanding? 13Humankind doesn't know its value; it isn't found in the land of the living. 14The Deepz says, "It's not with me"; the Seaa says, "Not alongside me!" 15It can't be bought with gold; its price can't be measured in silver, 16can't be weighed against gold from Ophir, with precious onyx or lapis lazuli. 17Neither gold nor glass can compare with it; she can't be acquired with gold jewelry. 18Coral and jasper shouldn't be mentioned; the price of wisdom is more than rubies. 19Cushite topaz won't compare with her; she can't be set alongside pure gold. 20But wisdom, where does she come from? Where is the place of understanding? 21She's hidden from the eyes of all the living, concealed from birds of the sky. 22Destructionb and Death have said, "We've heard a report of her." 23God understands her way; he knows her place; 24for he looks to the ends of the earth and surveys everything beneath the heavens. 25In order to weigh the wind, to prepare a measure for waters, 26when he made a decree for the rain, a path for thunderbolts, 27then he observed it, spoke of it, established it, searched it out, 28and said to humankind: "Look, the fear of the LORD is wisdom; turning from evil is understanding.

Ironically, while modern-day Islam rejects the Gospel accounts as corrupt, the Koran itself commands Muslims to read the Injeel—that is, the Gospel accounts of the life of Jesus.

Over the front altar wall, we see the spandrel of Esther and Haman. This story is found in both Hebrew and Christian Bibles in the book of Esther. It is read in full every year by the Jews on Purim, the holiday that celebrates the salvation of the Jews in the ancient Persian Empire, the largest community of Jews in the Diaspora at that time. The emperor Achashverosh, whom some historians think might be Xerxes II, rules over his vast empire from his capital of Shushan (Susa in modern Iran) but cannot run his personal life very well. He holds enormous marathon banquets and orgies with his decadent pagan wife, Vashti. According to the unexpurgated Talmudic version, he has her killed after she refuses to dance nude for his guests. The Persian emperor’s vizier, or right-hand man—indeed, he practically runs the empire for him—is Haman, a power-hungry egomaniac who yearns to be as mighty as the emperor himself. He advises the newly widowed ruler to hold a sort of “beauty pageant” to find the most desirable woman in Persia to be his next wife. Esther, a beautiful young Jewess, wins the pageant and is crowned queen of Persia. However, she doesn’t tell anyone in the palace—especially the emperor or Haman—that she is a Jew. Later in the story, Haman decides to massacre all the Jews in the empire and dupes Achashverosh into validating the decree. At the last minute, Esther finds enough faith and courage to tell the king that she is a Jew, condemned to die because of Haman’s evil machinations. The emperor has Haman strung up high on the very tree upon which he wanted to hang the leaders of the Jews. In an ironic way, the wicked vizier gets his wish, being elevated high above the common crowd.

We cannot convey heart inside written word alone. Words are one-dimensional, emotionless and heartless. We, as authors, search for ways to incorporate the missing emotion through descriptive words, but can never truly touch the depth of a sob, a sigh, or exhilaration expressed in a voice. Ironically, in 150 years, we created an icon of one-dimensional depth when we lifted the Bible high upon a pedestal. Personal communication with our Creator then became secondary. Though His voice was the force that carried faith since the beginning of time when Bibles were not available, we have, in modern times considered hearing the voice of God as mystical. But the written word is not where we receive Salvation. It's the voice of God that is heard in our heart when we read the Bible. Those words become spoken Word that our heart can hear. Sometimes I believe that people in the dark ages heard Father’s voice better than we do now. And that’s because it was their only source. They didn’t have Bibles. So, those who heard Him, let His voice guide them and touch their hearts. They relied on Him only. Mankind came into the enlightened age and created a book, a compilation of epistles that witness to Him. And we made it the foundation of our faith in place of Jesus. We leaned on it to prove our faith. But the real proof of our faith exists when we hear His voice.

Since we seem to have lost the willingness, the vocabulary, or even the capacity, to engage in authentic biblical lament (at least in public worship and certainly in the West), what use have we for a book with such a name? We hardly know how to use the numerous psalms of lament, let alone a whole bookful of (almost but not quite) unrelieved grief and protest. Ironically, by giving no attention to the book of Lamentations, we join those within the book itself who passed by Lady Zion, shaking their heads but offering no comfort to the desolate suffering city and people.