Mere Teresa Quotes

Each of us is merely a small instrument; all of us, after accomplishing our mission, will disappear.

In order to create a soul with the ability to think intelligently, to love, honor and obey, God would of necessity have to create a being with the freedom of choice. Otherwise, the creation would be no more than a wind-up robot. This is not what we would desire in the creation of our own children, and the Father obviously did not desire His creation to be mere robotic toys.

She merely desires to be taken at her own valuation and to be addressed universally as “Mother Teresa.” Her success is not, therefore, a triumph of humility and simplicity. It is another chapter in a millennial story which stretches back to the superstitious childhood of our species, and which depends on the exploitation of the simple and the humble by the cunning and the single-minded.

Says Saint Teresa:— "Like imperfect sleep which, instead of giving more strength to the head, doth but leave it the more exhausted, the result of mere operations of the imagination is but to weaken the soul. Instead of nourishment and energy she reaps only lassitude and disgust: whereas a genuine heavenly vision yields to her a harvest of ineffable spiritual riches, and an admirable renewal of bodily strength.

Malcolm Muggeridge, once a keen British social and cultural critic who in his old age became something of a religious fanatic. While working on his own documentary on Mother Teresa for the BBC, aired in 1969, he felt he had experienced an authentic miracle: After filming footage in a dark residence called the House of the Dying, Muggeridge was astounded to discover, when later viewing the footage, that the images were in fact clearly visible. Muggeridge himself exclaimed: "It's divine light! It's Mother Teresa. You'll find that it's divine light, old boy" (MT 27). (I like that "old boy" remark-so distinctively British.) Unfortunately, Muggeridge's cameraman, Ken Macmillan, calmly pointed out that the effect was the result of a new kind of film created by Kodak. But Muggeridge's "miracle" had by this time already spread and is still being talked about. To Hitchens, however, the significance of the episode is very different: "It is the first unarguable refutation of a claimed miracle to come not merely from another supposed witness to said miracle but from its actual real-time author. As such, it deserves to be more widely known than it is" (MT 27). But, alas, the average person is far more inclined to believe in "miracles," however fake, than in the debunking of miracles, however real.

Agnes Bojaxhiu knows perfectly well that she is conscripted by people like Ralph Reed, that she is a fund-raising icon for clerical nationalists in the Balkans, that she has furnished PR-type cover for all manner of cultists and shady businessmen (who are often the same thing), that her face is on vast highway billboards urging the state to take on the responsibility of safeguarding the womb. By no word or gesture has she ever repudiated any of these connections or alliances. Nor has she ever deigned to respond to questions about her friendship with despots. She merely desires to be taken at her own valuation and to be addressed universally as ‘Mother Teresa’. Her success is not, therefore, a triumph of humility and simplicity. It is another chapter in a millennial story which stretches back to the superstitious childhood of our species, and which depends on the exploitation of the simple and the humble by the cunning and the single-minded.

Moral consequentialism has led to the worst atrocities the world has known, and yet we have been propagandized to believe that it is orthodox morality that is on the side of hate. Mother Teresa would not have passed this test of “love,” nor would Mahatma Ghandi or even Barack Obama circa 2012 when he upheld the understanding of marriage as being between one man and one woman. Cowed by this demagoguery, which has picked up speed and belligerence, many Christians have remained silent for fear of being labeled a hater.

We live in a confused time, with democracy in apparent decline and with the church and Christian consciences increasingly at risk from governments, in various parts of the globe, that, having made a mess of almost everything else, decide to distract attention by stirring up anti-Christian sentiment and passing laws designed to make life difficult for those who want to be faithful followers of Jesus Christ. This is where faithfulness, loyalty, and trustworthiness will stand out, where that fourth meaning of rrionc is needed over against the shrinkage of "faith" to merely "my personal belief." The rhetoric of the Enlightenment has been extremely keen to squash "faith" into "private, personal belief," so that it can then insist that such "faith" should stay as a private matter and not leak out to infect the wider world. But since the Christian's personal belief is in the creator God who raised Jesus from the dead, this personal belief can never remain only a personal belief but, rooted in the trust that is the first meaning of rricrts, must grow at once into the loyalty, the public trustworthiness, that is the fourth meaning. This too is part of the virtue of "faith": to take the thousand small decisions to be loyal, even in public, even when it is dangerous or difficult, and so to acquire the habit of confessing this faith (sense 3) both when it is safe and when it is dangerous. Just as Mother Teresa spoke of recognizing Jesus in the Eucharist and then going out to recognize him in the poor and needy, so we need to learn the virtue of affirming our faith in our liturgical and prayer life so that we can then go out and affirm it on the street, in public debate, in pursuit of that freedom for which the second-century apologists argued. Christian faith, then, does indeed belong among the virtues. But we can only understand that in the light of the full biblical and eschatological narrative, in which God's eventual new creation, launched in Jesus' resurrection, will make all things new. Christian faith looks back to Jesus, and on to that eventual new day. It tastes in advance, in personal and public life, the freedom that we already have through Jesus and that one day we shall have in all its fullness. The practice of this "faith" is, on the one hand, the steady, grace-given entering into the habit by which our character is formed, a habit correlated with those resulting from the similar practice of hope and love. On the other hand, the practice of this faith is the genuine anticipation in the present of that trust, belief, and faithfulness that are part of the telos, the goal. That goal, already given in Jesus Christ, is the destination toward which we are now journeying in the power of the Spirit. Virtue is one of the things that happen in between, and because of, that gift and that goal.

When his teaching is more straightforward, it is no less baffling or challenging. Blessed are the meek (Mt 5:5); to look at a woman with lust is to commit adultery (Mt 5:28); forgive wrongs seventy times seven (Mt 18:22); you can't be my disciple if you do not give up all your possessions (Lk 14:33); no divorce (Mk 10:9); love your enemies and pray for those who persecute you (Mt 5:44). A passage that gives us the keys to the reign, or kingdom, of God is Matthew 25:31–46, the scene of the judgment of the nations: Then the king will say to those on his right hand, “Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.” As Mother Teresa put it, we meet Christ in the distressing disguise of the poor. Jesus’ teaching and witness is obviously relevant to social, economic, and political issues. Indeed, the Jewish leaders and the Romans (the powers that be of the time) found his teaching and actions disturbing enough to arrest him and execute him. A scene from the life of Clarence Jordan drives home the radicalism and relevance of Jesus’ message. In the early 1950s Clarence approached his brother, Robert Jordan, a lawyer and future state senator and justice of the Georgia Supreme Court, to legally represent Koinonia Farm. Clarence, I can't do that. You know my political aspirations. Why if I represented you, I might lose my job, my house, everything I've got. We might lose everything too, Bob. It's different for you. Why is it different? I remember, it seems to me, that you and I joined the church the same Sunday, as boys. I expect when we came forward the preacher asked me about the same question he did you. He asked me, “Do you accept Jesus as your Lord and Savior?” And I said, “Yes.” What did you say? I follow Jesus, Clarence, up to a point. Could that point by any chance be—the cross? That's right. I follow him to the cross, but not on the cross. I'm not getting myself crucified. Then I don't believe you're a disciple. You're an admirer of Jesus, but not a disciple of his. I think you ought to go back to the church you belong to, and tell them you're an admirer not a disciple. Well now, if everyone who felt like I do did that, we wouldn't have a church, would we? The question, Clarence said, is, “Do you have a church?”25 The early Christian community tried to live according to the values of the reign of God that Jesus proclaimed, to be disciples. The Jerusalem community was characterized by unlimited liability and total availability for each other, sharing until everyone's needs were met (Acts 2:43–47; 4:32–37).26 Paul's exhortation to live a new life in Christ in his letter to the Romans, chapters 12 through 15, has remarkable parallels to Jesus’ Sermon on the Mount in Matthew, chapters 5 through 7, and Luke 6:20–49.27 Both Jesus and Paul offer practical steps for conflict resolution and peacemaking. Similarly, the Epistle of James exhorts Christians to “be doers of the word and not merely hearers who deceive themselves” (1:22), and warns against class divisions (2:1–13) and the greed and corruption of the wealthy (5:1–6).

Cards on the table, girls? Karl has served a sentence at Exeter prison for assault; Antony for theft. Karl was merely sticking up for a friend, you understand, and – hand on heart – would do the same again. His friend was being picked on in a bar and he hates bullying. Me, I am struggling with the paradox – bullying versus assault, and do we really lock people up for minor altercations? – but the girls seem fascinated, and in their sweet and liberal naivety are saying that loyalty is a good thing and they had a bloke from prison who came into their school once and told them how he had completely turned his life around after serving time over drugs. Covered in tattoos, he was. Covered. ‘Wow. Jail. So what was that really like?’ It is at this point I consider my role. Privately I am picturing Anna’s mother toasting her bottom by her Aga, worrying with her husband if their little girl will be all right, and he is telling her not to fuss so. They are growing up fast. Sensible girls. They will be fine, love. And I am thinking that they are not fine at all. For Karl is now thinking that the safest thing for the girls would be to have someone who knows London well chaperoning them during their visit. Karl and Antony are going to stay with friends in Vauxhall and fancy a big night to celebrate their release. How about they meet the girls after the theatre and try the club together? This is when I decide that I need to phone the girls’ parents. They have named their hamlet. Anna lives on a farm. It’s not rocket science. I can phone the post office or local pub; how many farms can there be? But now Anna isn’t sure at all. No. They should probably have an early night so they can hit the shops tomorrow morning. They have this plan, see, to go to Liberty’s first thing because Sarah is determined to try on something by Stella McCartney and get a picture on her phone. Good girl, I am thinking. Sensible girl. Spare me the intervention, Anna. But there is a complication, for Sarah seems suddenly to have taken a shine to Antony. There is a second trip to the buffet and they swap seats on their return – Anna now sitting with Karl and Sarah with Antony, who is telling her about his regrets at stuffing up his life. He only turned to crime out of desperation, he says, because he couldn’t get a job. Couldn’t support his son. Son? It sweeps over me, then. The shadow from the thatched canopy of my chocolate-box life –

CHAPTER 1 THE WITNESS I made a mistake. I know that now. The only reason I did what I did was what I heard on that train. And I ask you, in all truthfulness – how would you have felt? Until that moment, I had never considered myself prudish. Or naive. OK, OK, so I had a pretty conventional – some might say sheltered – upbringing but . . . Heavens. Look at me now. I’ve lived a bit. Learned a lot. Pretty average, I would argue, on the Richter scale of moral behaviour, which is why what I heard so shook me. I thought they were nice girls, you see. Of course, I really shouldn’t listen in on other people’s conversations. But it’s impossible not to on public transport, don’t you find? So many barking into their mobile phones while everyone else ramps up the volume to compete. To be heard. On reflection, I would probably not have become so sucked in had my book been better, but to my eternal regret I bought the book for the same reason I bought the magazine with wind turbines on the cover. I read somewhere that by your forties you are supposed to care more about what you think of others than what they think of you – so why is it I am still waiting for this to kick in? If you want to buy Hello! magazine, just buy it, Ella. What does it matter what the bored student on the cash desk thinks? But no. I pick the obscure environmental magazine and the worthy biography, so that by the time the two young men get on with their black plastic bin bags at Exeter, I am bored to my very bones. A question for you now. What would you think if you saw two men board a train, each holding a black bin bag – contents unknown? For myself, the mother of a teenage son whose bedroom is subject to a health and safety order, I merely think, Typical. Couldn’t even find a holdall, lads?