Jesus Arose Quotes

But I know Jesus arose. I feel his presence now, here, with me. I see the evidence of his Word everyday. From creation forth, the whole world is witness to God's plan revealed through his Son. From the beginning, he prepared us. In the passing of the seasons; in the way flowers spring forth, die, and drop seeds for life to begin again; in the sunset and sunrise. Jesus' sacrifice is reenacted every day of our lives if we but have the eyes to see.

I should point out that the Gospels do not indicate on which day Jesus was raised. The women go to the tomb on the third day, and they find it empty. But none of the Gospels indicates that Jesus arose that morning before the women showed up. He could just as well have arisen the day before or even the day before that—just an hour, say, after he had been buried. The Gospels simply don’t say.

A large section of the idling classes of England get their incomes by believing that Jesus was born of a virgin and that Jonah swallowed a whale; and with the progress of science they were naturally finding this more and more difficult. A school of ingenious Bible-twisters arose, to invent symbolical and literary meanings for fairy tales, in order that people who no longer believed could continue with good conscience to collect the salaries of belief.

Thousands of years before Christianity, secret cults arose which worshipped the sacred mushroom—the Amanita Muscaria—which, for various reasons (including its shape and power as a drug) came to be regarded as a symbol of God on earth. When the secrets of the cult had to be written down, it was done in the form of codes hidden in folk tales. This is the basic origin of the stories in the New Testament. They are a literary device to spread the rites and rules of mushroom worship to the faithful.

I was very timid, and bound as with chains in a man-fearing spirit. When I arose to testify I trembled like a leaf, and began to make excuses - O God, send someone else! Then the Lord in a vision caused me to see the bottomless pit open in all its horror and woe. There was weeping and wailing and gnashing of teeth. It was surrounded by a great multitude of people who seemed unconscious of their danger, and without a moments warning they would tumble into this awful place. I was above the people on a narrow plank-walk, which wound up toward heaven; and I was exhorting and pleading with the people to come upon the plank and escape that awful place. Several started. There was a beautiful bright light above me, and I was encouraging them to follow that light and they would go straight to heaven. "In all these trials God was preparing me and opening the way for the great battle against the enemy of souls and now the great desire of my heart was to work for Jesus. I longed to win a star for the Savior's crown.

Six people went into the house of a sick man to pray for him. He was an Episcopalian vicar, and lay in his bed utterly helpless, without even strength to help himself. He had read a little tract about healing and had heard about people praying for the sick, and sent for these friends, who, he thought, could pray the prayer of faith. He was anointed according to James 5:14, but, because he had no immediate manifestation of healing, he wept bitterly. The six people walked out of the room, somewhat crestfallen to see the man lying there in an unchanged condition. When they were outside, one of the six said, “There is one thing we might have done. I wish you would all go back with me and try it.” They went back and all got together in a group. This brother said, “Let us whisper the name of Jesus.” At first when they whispered this worthy name nothing seemed to happen. But as they continued to whisper, “Jesus! Jesus! Jesus!” the power began to fall. As they saw that God was beginning to work, their faith and joy increased; and they whispered the name louder and louder. As they did so the man arose from his bed and dressed himself. The secret was just thus, those six people had gotten their eyes off the sick man, and they were just taken up with the Lord Jesus Himself, and their faith grasped the power that there is in His name. O, if people would only appreciate the power that there is in this name, there is no telling what would happen.

When Jesus rose from the dead, He didn't cheat death; He beat it fair and square.

Religion, with its metaphysical error of absolute guilt, dominated the broadest, the cosmic realm. From there, it infiltrated the subordinate realms of biological, social and moral existence with its errors of the absolute and inherited guilt. Humanity, split up into millions of factions, groups, nations and states, lacerated itself with mutual accusations. "The Greeks are to blame," the Romans said, and "The Romans are to blame," the Greeks said. So they warred against one another. "The ancient Jewish priests are to blame," the early Christians shouted. "The Christians have preached the wrong Messiah," the Jews shouted and crucified the harmless Jesus. "The Muslims and Turks and Huns are guilty," the crusaders screamed. "The witches and heretics are to blame," the later Christians howled for centuries, murdering, hanging, torturing and burning heretics. It remains to investigate the sources from which the Jesus legend derives its grandeur, emotional power and perseverance. Let us continue to stay outside this St. Vitus dance. The longer we look around, the crazier it seems. Hundreds of minor patriarchs, self-proclaimed kings and princes, accused one another of this or that sin and made war, scorched the land, brought famine and epidemics to the populations. Later, this became known as "history." And the historians did not doubt the rationality of this history. Gradually the common people appeared on the scene. "The Queen is to blame," the people's representatives shouted, and beheaded the Queen. Howling, the populace danced around the guillotine. From the ranks of the people arose Napoleon. "The Austrians, the Prussians, the Russians are to blame," it was now said. "Napoleon is to blame," came the reply. "The machines are to blame!" the weavers screamed, and "The lumpenproletariat is to blame," sounded back. "The Monarchy is to blame, long live the Constitution!" the burgers shouted. "The middle classes and the Constitution are to blame; wipe them out; long live the Dictatorship of the Proletariat," the proletarian dictators shout, and "The Russians are to blame," is hurled back. "Germany is to blame," the Japanese and the Italians shouted in 1915. "England is to blame," the fathers of the proletarians shouted in 1939. And "Germany is to blame," the self-same fathers shouted in 1942. "Italy, Germany and Japan are to blame," it was said in 1940. It is only by keeping strictly outside this inferno that one can be amazed that the human animal continues to shriek "Guilty!" without doubting its own sanity, without even once asking about the origin of this guilt. Such mass psychoses have an origin and a function. Only human beings who are forced to hide something catastrophic are capable of erring so consistently and punishing so relentlessly any attempt at clarifying such errors.

The Call to Discipleship And as he passed by he saw Levi, the son of Alpæus, sitting at the place of toll, and he saith unto him, Follow me. And he arose and followed him. (Mark 2.14) THE CALL goes forth, and is at once followed by the response of obedience. The response of the disciples is an act of obedience, not a confession of faith in Jesus. How could the call immediately evoke obedience?

At this point, the Blessed Virgin appeared to him, accompanied by three Angels of heaven, and she said: “My dear Dominic, do you know which weapon the Blessed Trinity has used to reform the world?” “My Lady,” replied St. Dominic, “you know better than I because next to your Son Jesus Christ you were the chief instrument of our salvation.” Our Lady added: “I want you to know that the principal means has been the Angelic Psalter, which is the foundation of the New Testament. That is why, if you want to win these hardened hearts for God, preach my Psalter.” The Saint arose, comforted. Filled

SCIENCE AROSE ONLY IN Europe because only medieval Europeans believed that science was possible and desirable. And the basis of their belief was their image of God and his creation. This was dramatically asserted to a distinguished audience of scholars attending the 1925 Lowell Lectures at Harvard by the great philosopher and mathematician Alfred North Whitehead (1861–1947), who explained that science developed in Europe because of the widespread “faith in the possibility of science... derivative from medieval theology.

He arrived one day at Senez, a former episcopal city, riding a donkey, his means at that moment being so scanty that he could afford no other conveyance. The mayor, welcoming him at the gates of the residence, watched with shocked eyes while he dismounted, and laughter arose from a few citizens who were standing by. "Gentlemen," said the bishop, "I know what has outraged you. You find it arrogant in a simple priest that he should be mounted like Jesus Christ. Let me assure you that I do it from necessity, not from vanity.

There arose a riot among the Jews and Scribes and Pharisees, saying that the whole people was in danger of looking for Jesus as the Christ. So they assembled, and said to James, ‘We beseech you to restrain the people, who are going astray after Jesus as though he were the Christ.

The time when Christianity arose, with its exalted claims about Jesus, was the same time when the emperor cult had started to move into full swing, with its exalted claims about the emperor. Christians were calling Jesus God directly on the heels of the Romans calling the emperor God.

Christian reformism arose originally from the ability of its advocates to contrast the Old Testament with the New. The cobbled-together ancient Jewish books had an ill-tempered and implacable and bloody and provincial god, who was probably more frightening when he was in a good mood (the classic attribute of the dictator). Whereas the cobbled-together books of the last two thousand years contained handholds for the hopeful, and references to meekness, forgiveness, lambs and sheep, and so forth. This distinction is more apparent than real, since it is only in the reported observations of Jesus that we find any mention of hell and eternal punishment. The god of Moses would brusquely call for other tribes, including his favorite one, to suffer massacre and plague and even extirpation, but when the grave closed over his victims he was essentially finished with them unless he remembered to curse their succeeding progeny. Not until the advent of the Prince of Peace do we hear of the ghastly idea of further punishing and torturing the dead. First presaged by the rantings of John the Baptist, the son of god is revealed as one who, if his milder words are not accepted straightaway, will condemn the inattentive to everlasting fire. This has provided texts for clerical sadists ever since, and features very lip-smackingly in the tirades of Islam.

Jesus Calms a Storm 35 n On that day, when evening had come, he said to them, “Let us go across to the other side.” 36And leaving the crowd, they took him with them in the boat, just as he was. And other boats were with him. 37And a great windstorm arose, and the waves  o were breaking into the boat, so that the boat was already filling. 38But he was in the stern, asleep on the cushion. And they woke him and said to him, “Teacher, do you not care that we are perishing?” 39And he awoke and  p rebuked the wind

The apostle Paul often appears in Christian thought as the one chiefly responsible for the de-Judaization of the gospel and even for the transmutation of the person of Jesus from a rabbi in the Jewish sense to a divine being in the Greek sense. Such an interpretation of Paul became almost canonical in certain schools of biblical criticism during the nineteenth century, especially that of Ferdinand Christian Baur, who saw the controversy between Paul and Peter as a conflict between the party of Peter, with its 'Judaizing' distortion of the gospel into a new law, and the party of Paul, with its universal vision of the gospel as a message about Jesus for all humanity. Very often, of course, this description of the opposition between Peter and Paul and between law and gospel was cast in the language of the opposition between Roman Catholicism (which traced its succession to Peter as the first pope) and Protestantism (which arose from Luther's interpretation of the epistles of Paul). Luther's favorite among those epistles, the letter to the Romans, became the charter for this supposed declaration of independence from Judaism.

My wife and I were present at this congress. Sabina told me, Richard, stand up and wash away this shame from the face of Christ! They are spitting in His face.' I said to her, 'if I do so, you lose your husband. She replied, 'I don't wish to have a coward as a husband.' Then I arose and spoke to this congress, praising not the murderers of Christians, but Jesus Christ, stating that our loyalty is due first to Him. The speeches at this congress were broadcast and the whole country could hear proclaimed from the rostrum of the Communist Parliament the message of Christ! Afterwards I had to pay for this, but it was worthwhile.

himself. “In the name of the Father, and of the Son, and of the Holy Spirit. I believe in God, the Father Almighty, Creator of heaven and earth; and in Jesus Christ, His only Son, our Lord; Who was conceived by the Holy Spirit, born of the Virgin Maria, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; the third day He arose again from the dead. He ascended into heaven, and sits at the right hand of God, the Father Almighty; from thence He shall come to judge the living and the dead. I believe in the Holy Spirit, the Holy Catholic Church, the communion of Saints, the forgiveness of sins, the resurrection of the body and life everlasting.

Claims that Jesus was not married first began in the second century. They arose as Christianity absorbed ideas of asceticism and Greek dualism, which devalued the body and the physicality of the world in favor of the spirit. Closely identified with the body, women were also devalued, silenced, and marginalized, losing roles of leadership they’d possessed within first-century Christianity. Celibacy became a path to holiness. Virginity became one of Christianity’s higher virtues. Certain that the end-time would come soon, believers in the second century hotly debated if Christians should marry. Considering the accretion of such views into the religion, it struck me as not particularly acceptable for Jesus to have been married.

The Boston marathon bombings, which took place on April 15, 2013, resulted in injuries to 264 people and the deaths of 3 people. In the ensuing police chase, one of the perpetrators, Tamerian Tsarnaev, was shot several times and run over by his own brother Dzhokhar. When the dust finally settled, the Boston funeral home that had volunteered to care for Tamerian’s body required a round the clock police guard. However, no cemetery in New England would accept the body. Weeks later, in desperation, the Boston police department appealed to the public to help them find a cemetery. In rural Virginia, Martha Mullen, sipping coffee at Starbucks, heard that appeal and said to herself, “Somebody needs to do something about that.” She decided to be that somebody. Through her efforts, Tsarnaev’s body finally found a burial place at the end of a long, quiet gravel road off Sadie Lane in Doswell, Virginia. Needless to say, when this was discovered by the local community, all sorts of controversy arose. The people of her county were upset, and the family members of others buried in that cemetery rose up in anger. Reached by reporters from the AP by phone, she was asked what her response was to all of the hubbub. Her explanation was simple. Martha calmly said, “Jesus said love your enemies.” He did say precisely that, and that revolutionary call echoed through two millennia of time to minister to a dead Muslim’s grieving family in Boston. Is it ministering to anybody around you?

At this juncture it is important to say something about Exodus 12:7. This verse implies that we are dealing with a ritual that did not involve atoning for sin, but rather was a rite of protection for God’s people, a different though not unrelated matter. It involved a blood ritual to avoid God’s last blow against the firstborn. Thus Passover and atonement were not originally associated, though apparently by Jesus’ day there were some such associations. Notice that nothing at all is said or suggested here about Israel’s sin, or about forgiveness. This ceremony is more like an insurance policy. Yes, the blood is to avert divine wrath, but it is not wrath against Israel’s particular sins. In this case they simply happened to be too close to the danger zone, or in the line of fire. We must assume that this blood ritual arose before there even was a fully formed priesthood, for it is highly unusual to have such a ritual without any mention of involvement of priests.

LUK8.40 And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. LUK8.41 And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house: LUK8.42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. LUK8.43 And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, LUK8.44 Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. LUK8.45 And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? LUK8.46 And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. LUK8.47 And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. LUK8.48 And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace. LUK8.49 While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master. LUK8.50 But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. LUK8.51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. LUK8.52 And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. LUK8.53 And they laughed him to scorn, knowing that she was dead. LUK8.54 And he put them all out, and took her by the hand, and called, saying, Maid, arise. LUK8.55 And her spirit came again, and she arose straightway: and he commanded to give her meat. LUK8.56 And her parents were astonished: but he charged them that they should tell no man what was done.

An Orthodox priest, a friend of mine, telephoned me and told me that a Russian officer had come to him to confess. My friend did not know Russian. However, knowing that I speak Russian, he had given him my address. The next day this man came to see me. He longed for God, but he had never seen a Bible. He had no religious education and never attended religious services (churches in Russia then were very scarce). He loved God without the slightest knowledge of Him. I read to him the Sermon on the Mount and the parables of Jesus. After hearing them, he danced around the room in rapturous joy proclaiming, “What a wonderful beauty! How could I live without knowing this Christ!” It was the first time that I saw someone so joyful in Christ. Then I made a mistake. I read to him the passion and crucifixion of Christ, without having prepared him for this. He had not expected it and, when he heard how Christ was beaten, how He was crucified and that in the end He died, he fell into an armchair and began to weep bitterly. He had believed in a Savior and now his Savior was dead! I looked at him and was ashamed. I had called myself a Christian, a pastor, and a teacher of others, but I had never shared the sufferings of Christ as this Russian officer now shared them. Looking at him, it was like seeing Mary Magdalene weeping at the foot of the cross, faithfully weeping when Jesus was a corpse in the tomb. Then I read to him the story of the resurrection and watched his expression change. He had not known that his Savior arose from the tomb. When he heard this wonderful news, he beat his knees and swore—using very dirty, but very “holy” profanity. This was his crude manner of speech. Again he rejoiced, shouting for joy, “He is alive! He is alive!” He danced around the room once more, overwhelmed with happiness! I said to him, “Let us pray!” He did not know how to pray. He did not know our “holy” phrases. He fell on his knees together with me and his words of prayer were: “Oh God, what a fine chap you are! If I were You and You were me, I would never have forgiven You of Your sins. But You are really a very nice chap! I love You with all of my heart.” I think that all the angels in heaven stopped what they were doing to listen to this sublime prayer from a Russian officer. The man had been won for Christ!

The negative perception of a changed city aligned with dispensational eschatology. A drastic change from above would be required to stop the flood of secularism and societal decay. With their embrace of dispensationalism, evangelicals shifted their focus radically from social amelioration to individual regeneration. Having diverted their attention from the construction of the millennial realm, evangelicals concentrated on the salvation of souls and, in so doing, neglected reform efforts.8 An individualistic soul-saving soteriology emerged from a dispensational theology. Theologically conservative Christians had shifted their priority from concern for both the individual and larger society to more exclusively a concern for the individual, and the first half of the twentieth century witnessed the formation of this shift. In The Great Reversal, David Moberg asserts that “there was a time when evangelicals had a balanced position that gave proper attention to both evangelism and social concern, but a great reversal in the [twentieth] century led to a lopsided emphasis upon evangelism and omission of most aspects of social involvement.”9 Marsden notes that “the ‘Great Reversal’ took place from about 1900 to about 1930, when all progressive social concern, whether political or private, became suspect among revivalist evangelicals and was relegated to a very minor role.”10 Fundamentalists developed a suspicion about social engagement and withdrew from social concerns spurred by their rejection of larger society. This rejection of secular culture arose from anxiety about the changes that occurred in the early part of the twentieth century when fundamentalists felt they were under siege from secular society. Marsden recognizes that “fundamentalism was the response of traditionalist evangelicals who declared war on these modernizing trends. In fundamentalist eyes the war had to be all-out and fought on several fronts. At stake was nothing less than the gospel of Jesus’ blood and righteousness.”11 The twentieth century witnessed fearful white Protestants yielding to the temptation to withdraw from the city and engaging in the exact opposite behavior demanded by Jeremiah 29:7 to “seek the peace and prosperity of the city to which I have carried you into exile.” There was an intentional abandonment of the city in favor of safety and comfort. Jerusalem was to be rebuilt in the suburbs.

Why do we mourn departing friends, Or shake at death’s alarms? ’Tis but the voice that Jesus sends To call them to His arms. Why should we tremble to convey Their bodies to the tomb? There the dear flesh of Jesus lay, And left a long perfume. Thence He arose, ascending high, And showed our feet the way; Up to the Lord our flesh shall fly, At the great rising day.

Matter gave birth to passion that is without form, because it comes from what is contrary to nature, and then confusion arose in the whole body. That is why I told you, Be of good courage.7 And if you are discouraged, be encouraged in the presence of the diversity of forms of nature.8

We know Job's faith survived because his reaction to his devastating loss was to worship God: "Then Job arose and tore his robe and shaved his head, and he fell to the ground and worshiped. He said, 'Naked I came from my mother's womb, and naked I shall return there. The Lord gave and the Lord has taken away. Blessed be the name of the Lord'" (Job 1:20-21). Let me encourage you and your messed up man, should he be willing, to begin to worship God from your place of brokenness. Tina shares a dramatic story from her work as a music therapist for hospice. One day, as she prepared to leave the hospice floor at the hospital, a nurse called her back to work with a patient in respiratory arrest. Music therapists use music to match the beat of a patient's heart rate, and as the therapist slows down the beat of music, most of the time the heart rate follows, as well as the breathing. At the start of the process, the patient's wife shouted, "Sing 'Amazing Grace'?" Deciding to minister rather than work, Tina sang "Amazing Grace." The patient's distress was overwhelming. He could hardly take in air, and his chest heaved while his wife wept. Right in the middle of "Amazing Grace," The wife once more blurted out, "Sing 'Jesus Loves Me'!" Tina, switched gears and sang, "Yes, Jesus loves me." Tears streamed down the man's cheeks as he sang with her, "Yes, Jesus loves me." His words were broken and he could hardly say them, but in that moment, he worshiped the God who was about to take him home. Whatever you're facing . . . worship.

What facts? The word of a guard who saw nothing? What did the men who followed Jesus gain? Not money or power or the esteem of men. They were reviled as the Lord was reviled. James was beheaded by King Herod Agrippa. Andrew was stoned in Scythia. Bartholomew was flayed alive and beheaded in Armenia. Matthew was crucified in Alexandria, Philip in Hieropolis, Peter in Rome. James the Less was beheaded by order of Herod Antipas. Simon the Zealot was sawn in two in Persia. And none of them recanted. Even in the face of death, they still proclaimed Jesus the Messiah. Would they all have died like that to preserve a lie? My father told me they were all afraid when Jesus was crucified. They ran away and hid. After Jesus arose and came to them, they were different men. Changed. Not from without, but from within, Marcus. They spread the Good News because they knew it was true.

These disciples of Jesus were men who had been led to despair of themselves. At the beginning of their three years of instruction, they had to give up everything they possessed; but only at the end of that time could they begin to give up themselves. They had given up their nets, and their homes, and their friends, and that was right and good to do; but their self, their self-will and their self-desire remained strong all three years! Jesus had often spoken to them about humility, but they did not understand Him. Time after time contention arose among them as to who should be the greatest. At the table at the Last Supper, they were still talking about who would be first among them. They had not given up self. As was made plain more than once, they struggled to live in the Spirit of Jesus!

To me, one of the saddest things in all the life of Jesus Christ was the fact that just before His crucifixion, His disciples should have been striving to see who should be the greatest, that night He instituted the Supper, and they ate the Passover together. It was His last night on earth, and they never saw Him so sorrowful before. He knew Judas was going to sell Him for thirty pieces of silver. He knew that Peter would deny Him. And yet, in addition to this, when going into the very shadow of the cross, there arose this strife as to who should be the greatest. He

As the Old Testament also insisted on the handing down of a message which was the coming of the Messiah, so they awaited this Messiah. Since that time it is no longer a promise which we have to transmit - it is Our Lord Jesus Christ Himself and we have to hand down this admirable treasure - a treasure so extraordinary that it transcends our capabilities. It is our duty to hand down this message faithfully, in imitation of the Blessed Virgin Mary and of St. Pius X, our patrons. If there is anyone who has handed down Our Lord Jesus Christ faithfully in this world, it is the Blessed Virgin Mary. She received Him by the grace of the Holy Ghost; she who was immaculate in her conception, which great privilege we celebrate today. Our Lord Jesus Christ was truly handed down to humanity by the Blessed Virgin Mary, until His last breath on the Cross, when she too was present; she fulfilled her role perfectly. And that is why she can truly be called Virgo Fidelis - Virgin Most Faithful. She was faithful to all the details of her duties as mother, of her duty to hand down Jesus to us for our redemption. In the midst of the upheavals of history, in the midst of the errors which appeared right at the beginning of this century, and which had their roots in the century which came before, a Pope also arose. God gave us an admirable Pope i the person of St. Pius X, the last Pope to be canonized. St. Pius, too, was faithful; he, too, wanted to transmit the message which Our Lord entrusted to him. And he expressed it in a wonderful manner in these words: "Instaurare omnia in Christo - Restore all things in Christ." This is the message handed down to us by Pope St. Pius X and with these examples before you - the Blessed Virgin Mary and Pope St. Pius X - you, too, will be faithful. (Sermon of December 8, 1979)

In the vastness that is the stuff of eternity, tangible things give our deepest insecurities something they can see, touch, and hold onto because we aren’t holding onto the God from whom eternity arose.

The Lord Jesus lived on earth for thirty three and a half years. On some occasions He exercised His divinity, but most of the time He lived out His humanity. People mostly saw Him as a man, as a proper, perfect, and extraordinary man. His extraordinary quality was His divinity. One day, He went to the cross to put away sin. At the same time, He destroyed Satan, the source of sin. As the Lord destroyed sin and Satan, He tasted death (Heb. 2:9), and by tasting death He swallowed it. Through the Lord’s all-inclusive death, every negative thing in the whole universe, including sin, Satan, and death, was terminated and made a history. After His crucifixion, the Lord rested for three days. According to the Bible, while He was resting in the grave, He took a tour of Hades, offering it the opportunity to do everything to Him and proving that it could do nothing with Him. After His [428] rest and His tour, He walked out of Hades and arose from the tomb, coming forth in His resurrection. By His resurrection, He was born with His humanity into the divine sonship and became the Firstborn Son of God. The most striking thing about Christ as the Firstborn Son of God is that with Him all the negative things, including sin, Satan, and death, have become a history. He is a person who has divinity mingled with an uplifted humanity and who has humanity that is one with divinity. Ultimately, He entered into glory, even into glorification. Being in glorification is superior to being in glory, because being in glory does not require a process, whereas being in glorification does. The Lord Jesus, as the Firstborn Son of God, has passed through a process to enter into glory. That was His glorification.

In the words of Disraeli, “elected governments seldom govern” and the personages who controlled the strings are far different from the politicians the citizens elected. From that point on, God’s plan for mankind, social and economic interaction for the benefit of all was trashed. In its place arose a brutal structure that looted man of his substance, his possessions, his liberty and his freedom by the most hideously malicious acts of aggression through which mankind became utterly oppressed. The Christian teaching that man was created by God with a higher purpose, notably to serve Him, with a spiritual nature that made this possible, was destroyed by the interaction that started with Cain murdering Abel. Since that moment on, murder, whether it was an individual, (like the murder of Congressman Louis T. McFadden, Chairman of the House Banking Committee for daring to expose the Federal Reserve Banking system) or mass murder, through wars such as the horrible First World War, became the instrument whereby these evil men enforced their rule. They mouthed pious platitudes and even put on an appearance of Christianity, but in their secret chambers and in their enclaves, they hurled invective at God the Father and his Son, Jesus Christ. Such is the nature of the beast with which we contend and with whom we are locked in battle in the year of our Lord, 2006. The “Elect” (and here I include the present U.S. administration in the hands of President G.W. Bush) does not believe that they are bound by Moral Law. While the “300” rule as they most assuredly do, man can never be secure in his person, his liberties and his property, witness the country of Iraq as one example.

In The Great Reversal, David Moberg asserts that “there was a time when evangelicals had a balanced position that gave proper attention to both evangelism and social concern, but a great reversal in the [twentieth] century led to a lopsided emphasis upon evangelism and omission of most aspects of social involvement.”9 Marsden notes that “the ‘Great Reversal’ took place from about 1900 to about 1930, when all progressive social concern, whether political or private, became suspect among revivalist evangelicals and was relegated to a very minor role.”10 Fundamentalists developed a suspicion about social engagement and withdrew from social concerns spurred by their rejection of larger society. This rejection of secular culture arose from anxiety about the changes that occurred in the early part of the twentieth century when fundamentalists felt they were under siege from secular society. Marsden recognizes that “fundamentalism was the response of traditionalist evangelicals who declared war on these modernizing trends. In fundamentalist eyes the war had to be all-out and fought on several fronts. At stake was nothing less than the gospel of Jesus’ blood and righteousness.”11 The twentieth century witnessed fearful white Protestants yielding to the temptation to withdraw from the city and engaging in the exact opposite behavior demanded by Jeremiah 29:7 to “seek the peace and prosperity of the city to which I have carried you into exile.” There was an intentional abandonment of the city in favor of safety and comfort. Jerusalem was to be rebuilt in the suburbs.

I live as though Jesus Christ was crucified yesterday, arose today and is coming again tomorrow. —Martin Luther

the time when Christianity arose, with its exalted claims about Jesus, was the same time when the emperor cult had started to move into full swing, with its exalted claims about the emperor.

A dispute also arose among them as to which one of them was to be regarded as the greatest” (Luke 22:24). In the course of his public ministry, Jesus had, time and again, railed against grasping at power—“the last will be first, and the first will be last” (Matt.

God gave Jesus “power over all flesh, that He should give eternal life” to all who come to Him. By His power to deliver our bodies from disease, He shows His power to release our souls from sin. “For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (then saith He to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. And he arose, and departed to his house. But when the multitude saw it, they marveled, and glorified God, which had given such power unto men.” Matt. 9:5-8.  Some of the most striking miracles of Jesus were done on the Sabbath day, and we wish to call special attention to them now.

That’s the message of the gospel: the work of salvation is completed. It is finished. There’s nothing we can add to it, and to add to it would mean taking away from it. God offers the lost world a finished work, a completed salvation. All the sinner has to do is believe on Jesus Christ. The Book of Hebrews explains this completed salvation: “But now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many” (Heb. 9:26–28). “For it is not possible that the blood of bulls and goats could take away sins.… But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God.…” (Heb. 10:4, 12). The work of salvation is completed. “It is finished!” Our Lord died, was buried, arose from the dead, and returned to glory. There he sat down because the work was finished (Heb. 1:3). In the Old Testament tabernacle, there were no chairs because the priests’ work was never finished. But Jesus Christ sat down in heaven because his work was finished. Since salvation is a finished work, we dare not add anything to it, take anything from it, or substitute anything for it. There is only one way of salvation: personal faith in the finished work of the Lord Jesus Christ. When my Lord died, he cried, “Tetelestai! It is finished!” It was a familiar word shouted by a faithful Savior about a finished work. It has well been said that Jesus didn’t make the “down payment” on the cross and then expect us to keep up the installments. Salvation isn’t on the installment plan. Jesus paid it all, and that means that redemption is a finished work. Lifted up was He to die, “It is finished” was His cry; Now in heav’n exalted high, Hallelujah, what a Savior! (Philip P. Bliss) Is he your Savior? He can be if you will accept his finished work on the cross, make it personal (“Christ died for my sins”), and ask Jesus to save you. “For whoever calls upon the name of the LORD shall be saved” (Joel 2:32; Acts 2:21; Rom. 10:13).

Doing what comes naturally was (and is) no longer the appropriate response in many circumstances that arose in what had become an unnatural environment. It became the major social role of religion to bridge the gap between a human nature developed for one environment and the altered environment in which that nature now had to operate. People had to be persuaded to act unnaturally, as Jesus and other religious prophets would preach.

St. Benedict's Rule, chapter 16: “‘Seven times in the day,’ says the Prophet [psalmist], ‘I have rendered praise to you.’ Now that sacred number of seven will be fulfilled by us if we perform the offices of our service at the time of the morning office, of prime, of terce, of sext, of none, of vespers and of compline, since it was of these day hours that he said, ‘Seven times in the day I have rendered praise to you.’ For as to the night office the same Prophet says, ‘In the middle of the night I arose to glorify you.

Jesus once told us to find a quiet room of the house and retire there for regular private prayer (Matt. 6:6), and He Himself arose early in the morning for a time of communion with the Father before the day began (Mark 1:35). Our daily “quiet time” is the key to Christian serenity and sanctity. As we open our Bibles and our prayer notebooks in His presence, we can pray with Samuel, who said, “Speak, Lord, for your servant is listening” (1 Sam. 3:9 NIV).

here we learn that Herod became troubled at the thought that there might be someone else that people would come to regard as their king other than Herod. Herod regarded Jesus as a threat to his power—was his fear unjustified? It is my judgement and this document’s central thesis that Herod was correct in his assessment of Jesus as being a threat to his power—although not just to Herod as an individual but to all that Herod represents, in a word: government ; along with the unholy usurpation, deception and subjugation of people that it necessarily entails. For as I will show, Jesus’s Kingdom is to be the functional opposite of any Earthbound kingdom which has ever existed. And for government, this is the ultimate crime of which Jesus was guilty, and which required His extermination. Here we read of this pivotal act of holy defiance to government, without which there would be no Christ as we know of: Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, “Arise, take the young Child and His mother, flee to Egypt, and stay there until I bring you word; for Herod will seek the young Child to destroy Him.” When he arose, he took the young Child and His mother by night and departed for Egypt, and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, “Out of Egypt I called My Son.

Hodgson argued that the doctrine of the Trinity arose from the Christian experience of “adoptive sonship,” our sharing by the gift of the Spirit in Jesus’ intimate communion with the God he called “Father.” The life of Christ was “a life of self-giving in response to the Father’s love, through the Spirit. The doctrine of the Trinity is the projection into eternity of this essential relationship, the assertion that eternally the divine life is a life of mutual self-giving to one another of Father and Son through the Spirit who is the vinculum or bond of love between them.”401

A spirit, who has not been refreshed by the union with Christ, will continue in it’s death condition. Jesus Christ is the only one who may reconcile men with God by refreshing their spirit. It is in the spirit, where the bridge between God and men is established. This does not happen at the level of the soul, which lacks of death or life (as the spirit does) by itself. It is just an instrument to keep us in touch with the material and animal world. Men were created to be a governing SPIRIT. That is its vital essence and that is the only place where they can receive salvation. Salvation and new birth are not achieved via an intellectual mechanics, but it is a matter of the spirit. The spirit must be engendered by the Spirit of God. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1:12 - 13 It is not the will of the flesh that produces this engenderment, but God awards it. He brings the precious seed of life and plants it in our spirit. This happens when with a sincere and repentent heart we give Him all that we are. Then, we are baptized. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:38 and 41 In the New Testament, the consummation of the faith people had believed was immediately confirmed by the baptism. He that believeth and is baptized shall be saved… Mark 16:16 a It is in the baptism where the union of our spirit with God’s Holy Spirit takes place, and a new spiritual creature is engendered and starts growing in God’s resemblance. God’s life in us is in the resurrection. All the power Jesus Christ arose with from death is now what dwells in our spirit.

DEATH DIED WHEN CHRIST AROSE.

The initial impetus to cross lines of race and heritage with the Gospel of Jesus Christ arose not from a committee planning world evangelization, but from God himself.

But Jesus took him by the hand and lifted him up, and he arose. – Mark 9:27

And instantly [4] the woman was made well. 23And when Jesus came to the ruler’s house and saw  z the flute players and the crowd making a commotion, 24he said, “Go away, for  a the girl is not dead but  b sleeping.” And they laughed at him. 25But  c when the crowd had been put outside, he went in and  d took her by the hand, and the girl arose. 26And the report of this went through all that district.

From these many theological interchanges a concensus arose; and the historical Jesus became permanently associated with the Logos, and was thereafter regarded by Christians as an incarnation of God; or, in popular circles, ‘the Son of God’. Then, to the duality of the Father and Son was added the “Spirit” or “Holy Ghost”—thus constituting a holy Trinity, comparable to Plotinus’ trinity of The One, the Divine Mind, and Soul. This doctrine of the ‘Holy Trinity’ became firmly established as a metaphysical tenet of the Church with the formulation of the Nicene Creed following the first ecumenical council assembled by emperor Constantine in 325 C.E., and the Athenasian Creed, penned around the same time—though in later years Christendom would become bitterly divided in its acceptance of this tenet.

But then, in the midst of exile, there came promises of return, of a continuation of the interrupted history. There arose a vision of a mysterious person who would expiate the people’s guilt on their behalf. And now Jesus’ knowledge reaches beyond the “house left desolate”, for he goes on: “You will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’ ” (Lk 13:35). 2.

forehead while we recited the prayers to the Sacred Heart of Jesus, adding, by his desire, three times the Gloria Patri in honor of Blessed Margaret Mary. The novena ended on the First Friday of March.” The time had arrived when Gemma’s great patience was to be rewarded. She was not to die; God intended to glorify her by the fullness of His most extraordinary gifts before taking her to Himself. But in order that she might be delivered from her frightful sufferings, a great miracle was required. This miracle Our Lord in His mercy and goodness was pleased to perform. At the close of the novena to the Sacred Heart, Gemma sent for her confessor and made her Confession. After Holy Communion, Jesus said to her, “Gemma, wilt thou be cured?” Overcome with emotion, she answered only with her heart: “As Thou wilt, my Jesus.” Gemma was restored to health: her cure was as complete as it was instantaneous. Scarcely had two hours passed when she arose. The relatives and members of the household wept with joy. She now received Holy Communion again daily, for she had a consuming desire for this heavenly Food. Three months after her cure, she received the sacred stigmata. During the four years that she still lived, wonderful mysteries were imparted to her, such as have been imparted only to the greatest saints. Since her death God has glorified her through miracles. She was canonized by Pope Pius XII on May 2, 1940. Aid through the Sacred Heart of Jesus

Lazarus Saturday: The Longest Way by Stewart Stafford "Lazarus, come out!" Jesus said: A dead man awoke in a burial place, Wrapped head to foot on a stretcher; He shook away the cloth on his face. Four days dead, his soul was gone; His sisters berated Jesus's late arrival; The Lord did not doubt his power, From the afterlife came his survival. From a white light end to a dark revival, Life cascaded in decomposing flesh, His chest hurt as it rose and fell again, Bloated and blotchy skin alive afresh. Lazarus struggled to breathe in dusty air; His body was freezing and deathly pale; At first, he thought he had gone to God, The voice of his friend told another tale. Shuffling stiffly to the cave's womb exit, Newborn-blind to his second life; The Disciples rushed to unwrap him, His sisters embraced away their strife. Lazarus wanted to tell what he had seen, But was told it was not for mortal ears; His sisters had to respect this wish, Overjoyed to live to Methuselah's years. The word spread fast of this act; Of the Nazarene's immense power; That his reach could extend so far, To the world far past Babel's Tower. As the daughter of Jairus resurrected, Christ himself arose on the third day; Lazarus was in Death's grip tightest, Miracles that blood money cannot repay. © 2024, Stewart Stafford. All rights reserved.

Any time Jesus sounds like a Cynic or Stoic or like Socrates, we may wonder if we have evidence of Gentile Christians coining sayings to distance Jesus from Judaism and thus to legitimate their own preferences. For instance, when Jesus is made to abandon fasting since the kingdom of God has arrived, and one cannot force the new spiritual reality into the outmoded forms of Jewish observance (Mark 2:21-22), we have to wonder: are we seeing here a religious revolutionary breaking with his own culture? Or are we seeing an excuse by Hellenistic Christians for why they do not intend to continue Jewish fasting practices? [...] Surely this is theological propaganda for Gentile Christians repudiating alien Jewish norms. Was Jesus a radical, or has a later faction of his followers rewritten him in their own image? If sayings of Jesus strongly echo Christian belief, practice, or wisdom, we have to wonder if someone is, again, attributing to him what they had come to believe on other grounds, providing a dominical pedigree once debate arose. We will see in the next chapter how this principle disqualifies virtually all the sayings of Jesus in the Gospel of John: they are unparalleled in other gospels, closely paralleled in the Johannine Epistles, and they explicitly state sophisticated Christology that seems to have formed through a complex process of Christian reflection, not just to have dropped from the lips of Jesus himself.

It reacted against actual sin (criterion #1). It focused on God and his kingdom, rights, and concerns more than his own. And it arose not because people had sinned against him but because they had sinned against his Father and against other people (criterion #2). Furthermore, other godly qualities and expressions accompanied it. Jesus was not cold, stoic, and uncaring about God’s honor and other people’s welfare. Nor did he throw fits or withdraw. He ministered to people (criterion #3).

For there is nothing in creation capable of impeding the advance of the grace proclaimed evangelically to the Gentiles: neither tribulation, nor distress, nor persecution, nor famine, nor danger, nor sword (Rom 8:35). On the contrary, grace was confirmed by these very circumstances, and subdued everything which arose against it. Even amid suffering, grace all the more conquered those who suffered, [199] and turned our errant nature toward the true and living God,

At the time of Mary's birth the whole world was plunged in darkness. The heathen nations were steeped in vice and pride. The Jews, too, had corrupted their ways and departed from God. Everywhere there was sin and gloom, no bright spot on the face of the earth. But when Mary was born a light arose amid the darkness; the dawn of the glorious day that was to usher in the Redeemer. So, too, the darkness of the sinner's soul is dispersed by Mary's holy influence. Where the love of her is born in the soul, all becomes full of light, and Jesus comes to make His habitation there. Mary, in the first hour of her life, brought more glory to God then all the Saints of the Old Testament. In her were made perfect the obedience of Abraham, the chastity of Joseph, the patience of Job, the meekness of Moses, the prudence of Josue. It is because she is the model and pattern of these and all other virtues that she can communicate them to us. (September 8 The Nativity of the Blessed Virgin Mary)

Christianity arose within the context of Second Temple Judaism: Jesus might be best understood as an itinerant preacher within Jewish apocalyptic tradition and Christianity as initially a Jewish sect. But it soon became something else, attracting Gentiles while absorbing influences from the peoples it encountered.

The gunshots you heard last night were from Kathy. Like the Lord Jesus Christ, SHE also arose from the dead and is back to revenge you. Ashes to ashes . . .

Furthermore, unless Jesus had some interpretation for his own death, it is difficult to explain how the theology of atonement arose in the early church. Long ago, Schweitzer criticized Wrede’s nonmessianic theory on the grounds that resurrection would never constitute Jesus as Messiah in the mind of the church,5 and the validity of this criticism still stands.

And so the conversation went on. Beatrice and Peter got into rhythm, perfectly united in purpose. They’d done this hundreds of times before. Conversation, genuine unforced conversation, but with the potential to become something much more significant if the moment arose when it was right to mention Jesus. Maybe that moment would come; maybe it wouldn’t. Maybe they would just say ‘God bless you’ in parting and that would be it. Not every encounter could be transformative. Some conversations were just amiable exchanges of breath. Coaxed into this exchange, the two strangers relaxed despite themselves. Within minutes they were even laughing. They were from Merton, they had diabetes and depression respectively, they both worked in a hardware superstore, they’d saved up for this holiday for a year. They were none too bright and not very fascinating. The woman had an unattractive snort and the man stank terribly of musk aftershave. They were human beings, and precious in the eyes of God.

The truth is that not only did Christianity not impede the rise of science; it was essential to it, which is why science arose only in the Christian West!

Chapter 20: In Matthew 8:23-26 (NASB) "When He got into the boat, His disciples followed Him. 24 And behold, there arose a great storm on the sea, so that the boat was being covered with the waves; but Jesus Himself was asleep. 25 And they came to Him and woke Him, saying, “Save us, Lord; we are perishing!” 26 He *said to them, “Why are you afraid, you men of little faith?” Then He got up and rebuked the winds and the sea, and it became perfectly calm." There is no way that boat would ever sink with Jesus in it; it was destined to make it to the other side. Though there are storms raging around us, we are destined to make it to the other side because Christ is in us - He is our hope of glory. It is He who has begun the work in us and will carry it on to completion.

When [Jesus] got into the boat, his disciples followed him. A windstorm arose on the sea, so great that the boat was being swamped by the waves; but he was asleep. And they went and woke him up, saying, “Lord, save us! We are perishing!” And he said to them, “Why are you afraid, you of little faith?” Then he got up and rebuked the winds and the sea; and there was a dead calm. They were amazed, saying, “What sort of man is this, that even the winds and the sea obey him?” —Matthew 8:23–27

When Jesus died, we died with Him. When He was buried, we were buried with Him. When He arose, we arose with Him. And when He ascended, we ascended with Him!

Because later Christians such as Paul do not develop story parables, they are distinctive to Jesus in the NT. Most scholars of all persuasions thus usually deem the Gospels’ parables authentic to Jesus, not the sort of sayings that some scholars believe later Christians would have invented for him. By contrast, some more skeptical scholars have doubted that the interpretations of parables offered by Jesus in the Gospels were really uttered by Jesus. More recent scholarship has challenged such skepticism, however. Other Jewish parables frequently have interpretations, as Jewish scholarship on parables recognizes. It is in fact parables that lack interpretations that appear more unusual in antiquity. Parables were like sermon illustrations, but they often made little sense without being connected to a sermon. Because Jesus often offered the illustrations independently, interpreting the parables only privately to his disciples afterward (Mk 4:10–12), they served as riddles to the crowds, inviting the hearers to consider Jesus’ point. Some scholars have questioned Jesus’ interpretations particularly in cases such as the parable of the sower, where his interpretation identifies meanings for multiple points in the parable (in this case, the four soils, the birds, and so forth). This objection arose because some interpreters, reacting against the overinterpretation of parables by earlier writers, insisted on each parable having only a single point. Often Jesus’ parables do have a single main point, and many details merely contribute to the story. Comparison with other ancient Jewish parables, however, demonstrates that parables could include multiple figurative points of contact, just like the interpretations the Gospels provide for Jesus’ parables. There is no historical reason, then, to question their authenticity. ◆

Penance (Scripture selection — Joel 2:12-13) The name of Gene Hamilton may be new to you if you are not from the archdiocese of New York or have not read A Priest Forever by Father Benedict Groeschel (published by Our Sunday Visitor in 1998). Gene was a seminarian for that archdiocese at St. Joseph’s Seminary, Dunwoodie. From all accounts he was a fine student, a friendly, sincere young man, eager to be a priest. He was diagnosed with cancer, and the final years of his life were a real cross for him — pain, decline, hopes way up after surgery and treatment only to have them dashed with another outbreak. In his brave struggle a saint emerged, and I use that word purposefully. In his pain, agony, and dwindling strength, a man of deep faith, indomitable hope, and genuine love arose; a seminarian of prayer, who never complained, thought more of the needs and difficulties of others than his own. A man driven by one desire: to be united with Jesus in his passion and death, hopefully, yearning to do so as a priest. There was a lot of longing for a miracle by his family, brother seminarians, friends and admirers; many, including doctors and other medical personnel, told the young man, “You’re going to beat this, Gene.” Dozens who just knew he was too good, too innocent, too pure and holy to die so young and painfully, prayed for his recovery. In January of 1997, Gene Hamilton was too ill to come on the pilgrimage here to Rome with the men from Dunwoodie. Bishop Edwin O’Brien, realistic and thoughtful man that he is, with the late Cardinal John O’Connor, approached the prefect of the Congregation for Catholic Education, the dicastery of the Holy See under which seminaries come, for permission to ordain

Chapter 1: Genesis 37 5 And Yosef (Joseph) dreamt a dream, and [he] said [the dream] to his brothers, and [they] increased more [to] hate him. 6 And [he] said to them, “Hear, please, this dream that [I] dreamt. 7 And behold: We [were] binding sheaves in the field, and behold: My sheaf arose and also [was] positioned, and behold: Your sheaves surrounded [mine] and prostrated [themselves] to my sheaf.” 8 And [they] said to him – his brothers – “Will [you most assuredly] reign over us? Will [you] rule over us?” And [they] increased more [to] hate him over his dreams and over his words.

Until about 170, the churches were predominantly pacifist for several reasons: there was no universal conscription, so Christians were not obliged to participate; Jesus’ teaching seemed to preclude participation in war; loving and killing their enemies appeared incompatible; military oaths of allegiance were pagan, conflicting with Christians’ primary allegiance to Christ; few soldiers were converted, so the question of whether they could continue in the army arose infrequently; and the church’s self-identity was a peaceful fellowship of those who followed the Prince of Peace. As a powerless and marginal community whose views were not sought on political or military matters, they could not assess the justice of proposed campaigns. Their writings indicate they understood themselves as those who no longer used violence but were learning the disciplines of peacemaking.

Life goes on,” she told him. “Life never stands still. We are blind creatures, Franz, and we do not know where we are going. There are long dark tunnels and then we come out of them suddenly when we are not expecting it, and there is light all round us again. Remember this, Franz, the darkness is only a tunnel after all … Sometimes we hate and suffer, as we did in the war, and then we find that this was a tunnel too, and that the hatred was based on falseness and the suffering arose from mistakes. It is hatred that is the matter with the poor world today. Remember that, Franz. Hatred is deadly and kills all good things. Hatred blinds us to all that is beautiful … and so it is with the Fatherland which was full of so much goodness and beauty. People are being taught to hate. Jesus Christ taught us to love … to love even our enemies. It is for our own sakes we must do this, Franz, because hatred is bad for ourselves. If we hate people it does not hurt them at all … it hurts ourselves.

God created the garden for man and placed him in it. Adam and Eve fell into sin in a garden. Jesus taught in a garden. Our Lord prayed in a garden. He was betrayed in a garden. And He arose in a garden. And someday—” her grandmother’s eyes had shone—“we will all be reunited in the garden.

The full Christian story is saying that Jesus died, and Christ “arose”—yes, still as Jesus, but now also as the Corporate Personality who includes and reveals all of creation in its full purpose and goal.

A group of researchers some time ago did an experiment in which they read the parable of the prodigal son to groups in various places around the world: Asia, Africa, Eastern Europe, the Middle East, North America. The researchers would then ask people in each of these settings to recount back for them the story. There was one detail that people in the developing world always mentioned that those in the developed nations always left out: the famine. The son, you will remember, took his inheritance, went to the far country where he spent and squandered it. He only “came to himself” and came home after, Jesus said, “a severe famine arose in that country, and he began to be in need” (Luke 15:14). Those in affluent contexts didn’t remember this part of the story because it seemed to them to be a minor detail. For those who lived regularly with the threat of famine, this seemed to be a major part of the story.56 It is indeed. When dealing with those who are wandering away from the faith, we must recognize that sometimes they will not start evaluating the deep questions of their lives until they find themselves in a situation in which they don’t know what to do. We must be the sort of parents and grandparents and churches that have kept open every possible connection: so that our prodigals will know how to get back home, and know that we will meet them at the road, already planning a homecoming party.

Tear up these joyful bluish skies, For a glimpse of this majesty, I thirst! Cherubs in glittering clouds of white, Dazzling royalty in gold and mantle of red...