Messiah Complex Quotes

If anybody didn't have a messiah complex, it was Jesus

If you don't choose heroes, heroes will be chosen for you, and they will not represent values that empower you, they will represent powers that will enslave you

You have a messiah complex, got to save the world.

Accusing us of being a gimmick is a bit like accusing Jesus Christ of having ‘a bit of a messiah complex’. True, maybe, but when faced with the undeniable genius of what we put out, does that really still matter?

No matter how exotic human civilization becomes, no matter the developments of life and society nor the complexity of the machine/human interface, there always come interludes of lonely power when the course of humankind, the very future of humankind, depends upon the relatively simple actions of single individuals.

Every religious, business and governmental question has the single derivative: 'Who will exercise the power?' Alliances, combines, complexes, they all chase mirages unless they go for the power. All else is nonsense, as most thinking beings come to realize.

No matter how exotic human civilization becomes, no matter the developments of life and society nor the complexity of the machine/ human interface, there always come interludes of lonely power when the course of humankind, the very future of humankind, depends upon the relatively simple actions of single individuals.   —FROM THE TLEILAXU GODBUK

Dune Messiah is the most misunderstood of Frank Herbert's novels. The reasons for this are as fascinating and complex as the renowned author himself.

Page 3 is a crazy concept whereby for no discernable reason, a national newspaper prints a photograph of a young woman showing her tits. I'd object but I'm too enamoured with the boobs...

If anybody didn’t have a Messiah complex, it was Jesus.

Veganism is merely the continuation of Christianity by other means. It’s the Sermon on the Mount extended from the poor, weak and meek to animals. It gives every vegan the opportunity to posture as a Messiah, saving the poor little animals from Leviathan. Vegans are addicted to having a Messiah Complex. The powerless often posture as activists on behalf of the even more powerless. It makes them feel better about themselves.

Talk about a fella who needs psychoanalysis. Poor guy thinks his dad's God and his mom's a virgin. No wonder he has a messiah complex. Still, I must admit, I like Jesus's politics. Feeding the hungry, blessing the meek, wearing a robe to work.

Bono, do you know the Senegalese proverb ‘If you want to cut a man’s hair, it is better if he is in the room’?” He said it in a loving way, but we didn’t miss the message: Be careful if you think you know what we want. Because we know what we want. You’re not African, and this messiah complex hasn’t always turned out so well.

Dune Messiah is the most misunderstood of Frank Herbert's novels. The reasons for this are as fascinating and complex as the renowned author himself. (Brian Herbert's Introduction)

Now here he was, tailored iron-gray suit, thin maroon tie, a maroon handkerchief peeking out from his breast pocket. His oxblood wing tips gleamed. He looked like a supervillain or, worse, an upper-crust English spy, an openly promiscuous and functionally alcoholic heterosexual with an on-and-off-again messiah complex. It was the shoes, the way they were tied.

What the world needs now are signposts of what's ahead, markers for the new world just around the corner. The world does not need heroes; the world does not need more messiah complexes. The world does not need Christians who want to ride in on a white horse to save the day. What the world needs are witnesses. Nothing more and nothing less. The earth needs people who can bear witness to the ways in which the world has already changed through the resurrection of Jesus of Nazareth.

But, by a curious twist, it is not the leadership that is old and decorous that fetches him, but the leadership that is new and extravagant. He will resist dictation out of the past, but he will follow a new messiah with almost Russian willingness, and into the wildest vagaries of economics, religion, morals and speech. A new fallacy in politics spreads faster in the United States than anywhere else on earth, and so does a new fashion in hats, or a new revelation of God, or a new means of killing time, or a new metaphor or piece of slang. Thus the American, on his linguistic side, likes to make his language as he goes along, and not all the hard work of his grammar teachers can hold the business back. A novelty loses nothing by the fact that it is a novelty; it rather gains something, and particularly if it meet the national fancy for the terse, the vivid, and, above all, the bold and imaginative. The characteristic American habit of reducing complex concepts to the starkest abbreviations was already noticeable in colonial times, [Pg023] and such highly typical Americanisms as O. K., N. G., and P. D. Q., have been traced back to the first days of the republic. Nor are the influences that shaped these early tendencies invisible

All his life, he had found his way out of difficult situations by determining what people wanted and then convincing them that he was the best one to provide it. Then he'd go ahead and provide it, even if providing it meant walking the narrowest of paths.

Every day he woke to the desire to take the world by the throat, and choke it. He had no illusion that the world wanted to be saved; still less that it was ready to be saved by him. Ready!—it was punching at him with agonizing blows, to be rid of him, once and for all. He woke up. Even that was not true now. It had been true once, but now the world was getting over any slight alarm he might have caused it. It was leaving him alone, to realise the wounds it had given him. Sometimes it was even tolerant and trying to patch him up.

Being a Sabbath-keeper is basically the art of letting people down at a rate they can handle. There are times we cannot meet the needs of others. There are times we trust God to help others through others. Not every need represents God’s will for our lives. How freeing! Sometimes we cannot do everything we desire, even if those desires are good and wholesome. Jesus is Lord—we are not. Paul had to learn that lesson through his Bithynia experience. If this remains true, we are freed from any kind of messiah complex that maintains that we must do something about everything. If Jesus said no, so can we.

The problem is not the general problem of human sin or indeed of the death that it incurs. The problem is that God made promises not only to Abraham but through Abraham to the world, and if the promise-bearing people fall under the Deuteronomic curse, as Deuteronomy itself insists that they will, the promises cannot get out to the wider world. The means is then that Jesus, as Israel’s Messiah, bears Israel’s curse in order to undo the consequences of sin and “exile” and so to break the power of the “present evil age” once and for all. When sins are forgiven, the “powers” are robbed of their power. Once we understand how the biblical narrative actually works, so as to see the full force of saying that “the Messiah died for our sins in accordance with the Bible,” the admittedly complex passage can be seen to be fully coherent.

The bast, dispersing in shreds in the sunset whispered "Time has begun." The son, Adam, stripped naked, descended into the Old Testament of his native land and arrayed himself in bast; a wreath of roadside field grass he placed upon his brow, a staff, not a switch, he pulled from the ground, flourishing the birch branch like a sacred palm. On the road he stood like a guard. The dust-gray road ran into the sunset. And a crow perched there, perched and croaked, there where the celestial fire consumed the earth. There were blind men along the dust-gray road running into the twilight. Antique, crooken, they trailed along, lonely and sinister silhouettes, holding to one another and to their leader's cane. They were raising dust. One was beard-less, he kept squinting. Another, a little old man with a protruding lip, was whispering and praying. A third, covered with red hair, frowned. Their backs were bent, their heads bowed low, their arms extended to the staff. Strange it was to see this mute procession in the terrible twilight. They made their way immutable, primordial, blind. Oh, if only they could open their eyes, oh if only they were not blind! Russian Land, awake! And Adam, rude image of the returned king, lowered the birch branch to their white pupils. And on them he laid his hands, as, groaning and moaning they seated themselves in the dust and with trembling hands pushed chunks of black bread into their mouths. Their faces were ashen and menacing, lit with the pale light of deadly clouds. Lightning blazed, their blinded faces blazed. Oh, if only they opened their eyes, oh, if only they saw the light! Adam, Adam, you stand illumined by lightnings. Now you lay the gentle branch upon their faces. Adam, Adam, say, see, see! And he restores their sight. But the blind men turning their ashen faces and opening their white eyes did not see. And the wind whispered "Thou art behind the hill." From the clouds a fiery veil began to shimmer and died out. A little birch murmured, beseeching, and fell asleep. The dusk dispersed at the horizon and a bloody stump of the sunset stuck up. And spotted with brilliant coals glowing red, the bast streamed out from the sunset like a striped cloak. On the waxen image of Adam the field grass wreaths sighed fearfully giving a soft whistle and the green dewy clusters sprinkled forth fiery tears on the blind faces of the blind. He knew what he was doing, he was restoring their sight. ("Adam")

Jesus’ institution of the new covenant in his blood, which is poured out for the forgiveness of sin, is a dividing line. The complex of events including the cross, resurrection, ascension, and sending of the Spirit at Pentecost brings the arrival of the kingdom’s redemptive life, by which time John had been executed. John is the greatest of those born during the OT era because of his crucial role in preparing the way for the Messiah and his kingdom. John’s mission was great because of the greatness of the one he introduced. Those in the kingdom of heaven are greater because of their privilege to have actually entered the kingdom of heaven.

I'm joking when I say I'm the grand-pop of those claiming to be an avatar-messiah or god. But if they're serious, then, I am who I am.

The leader of Hyperianism never mentions Illuminism. Not ever. And that’s because, if he ever did, he would be exposed as a messenger for others rather than the Savior he wants to pose as. His own narcissism and Messiah Complex have destroyed him because they have made him constantly lie about the fundamental basis of Hyperianism. His egotism forbade him from accepting the role he was supposed to have – that of messenger. He didn’t have his own message; he was delivering the message of others. That’s the blunt fact of it. There is nobility and worth in the messenger role, but the leader of Hyperianism wasn’t satisfied. He was compelled to present himself as the Main Man. He never was, and never will be.

No matter how exotic human civilization becomes, no matter the developments of life and society nor the complexity of the machine/human interface, there always come interludes of lonely power when the course of humankind the very future of humankind, depends upon the relatively simple actions of single individuals.

Was he a sadist plagued with a messiah complex as well?

God’s great, holy joke about the messiah complex is this: Every human being who has ever lived has suffered from it—except one. And he was the Messiah.

Everything pivots around the complex event that had happened: the Messiah died, was buried, was raised, was seen. Take that away and Christianity collapses. Put it in its proper place and the whole world is different. That is the news.

in a way, even this festival and its cultic rituals were an expression of contempt for Rome. Tensions were high, tempers flared, and rioting mobs were a constant threat in this volatile environment. And this year brought with it the added insurrectionists and their contagious madness of Messiah expectation. The Roman forces were on high alert. The entire temple complex was over a thousand feet long and just under a thousand feet wide. The largest area, the outer court, or Court of the Gentiles, was open to all, both Jew and Gentile alike. It had marble flooring and was lined all around by porticos. Here animals were sold for sacrifices, like a marketplace, and worshippers could congregate or wait in line for their sacrifices. Upon closer approach to the Temple itself, in the center of the temple area, a screen with an engraved sign warned Gentiles not to proceed upon pain of death. Like every temple in the world, the closer one got to the inner sanctum or Holy of Holies in the temple, the more sacred the space became, and the fewer who were allowed to go further.

Everything pivots around the complex event that had happened: the Messiah died, was buried, was raised, was seen. Take that away and Christianity collapses. Put it in its proper place and the whole world is different. That is the news.

God's great, holy joke about the messiah complex is this: Every human being who has ever lived has suffered from it--except one. And he was the Messiah.

Once implanted, the idea of an audacious move took root in Hitler’s mind and became, said one adversary, an “idée fixe.” Hitler’s obsessions almost always were acted upon, sooner or later. CHAPTER THREE The Mounting Pressure “If [Hitler] lets his Messiah complex run away with him, he will ruin us all.” —DIETRICH ECKART, 1923 The

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.

Matthew has also juggled the most favorable readings from various avail able editions and translations of the Old Testament to arrive at a reading of each prophecy that will best match the "fulfillments"! [...] Matthew quotes the Greek Septuagint translation of Isa. 7:14 ("Behold, the virgin shall conceive and bear a son, and you shall call his name Emannuel"), already a complex and redacted passage in Isaiah. In Isaiah's context the oracle evidently means to assure the chicken-hearted King Ahaz that God would intervene on behalf of Judah in a matter of a very few years, no more than required for a child, soon to be conceived, to grow to the age where he can decline baby food he doesn't like. Assyria will by then have wiped the allies Samaria and Syria off the map. Obviously Isaiah cannot have intended this prophecy to predict events in the life of Jesus more than seven centuries later. Matthew cannot have thought that he did. Like the authors of the Dead Sea Scrolls, he must have imagined the verse contained a hidden message, only newly discernible in light of the advent of Jesus the Messiah. [...] And in this context, it is important to know that the word translated "virgin" in the King James and New International Versions is the Hebrew almah and means the same as the ambiguous word "maiden," not necessarily innocent of sexual intercourse, [...] Matthew, though, chooses to quote not the Hebrew but rather the Septuagint Greek version where the word parthenos is used. This Greek word is usually thought to have the narrower meaning "sexually virginal." Since Matthew seems to want to tell us that Jesus was conceived virginally, miraculously, he prefers using a version of the Bible that seems to contain an appropriate prediction.

Paul ignored the words after the first few. There was no feeling in them except a kind of ritual fear. He found himself, instead, thinking that he had come a long way from his boyhood days in Caladan Castle. Where had he put his foot on the path that led to this journey across a crowded square on a planet so far from Caladan? Had he really put his foot on a path? He could not say he had acted at any point in his life for one specific reason. The motives and impinging forces had been complex—more complex possibly than any other set of goads in human history. He had the heady feeling here that he might still avoid the fate he could see so clearly along this path. But the crowd pushed him forward and he experienced the dizzy sense that he had lost his way, lost personal direction over his life.

Over the years, I have grown to see people in need of a savior so bad that they would eat grass, drink petrol, and be fed rats and snakes all in the name of finding a messiah. I’ve seen people attempt to deal with the loss of their jobs or school or other livelihood forms or desperately attempt to scramble out of poverty by believing in the most laughable of saviors and ‘miracle workers’. I’ve witnessed women battered, scorned and stripped of their poise and essence because they could not walk away from scoundrels they’d previously deemed their ‘saviors’. Such relationships lead to a savior-martyr relationship. In other words – a certified disaster-in-waiting. Martyr complex is a collateral product of blame. You blame someone for your current misfortunes therefore you go looking for someone else to save you. You blame yourself for your shortcomings and therefore there must be someone out there who can redeem your broken self.

In the Hosanna acclamation, then, we find an expression of the complex emotions of the pilgrims accompanying Jesus and of his disciples: joyful praise of God at the moment of the processional entry, hope that the hour of the Messiah had arrived, and at the same time a prayer that the Davidic kingship and hence God’s kingship over Israel would be reestablished. As mentioned above, this passage from Psalm 118: “Blessed is he who enters in the name of the Lord!” had originally formed part of Israel’s pilgrim liturgy used for greeting pilgrims as they entered the city or the Temple. This emerges clearly from the second part of the verse: “We bless you from the house of the Lord.” It was a blessing that the priests addressed and, as it were, bestowed upon the pilgrims as they arrived. But in the meantime the phrase “who enters in the name of the Lord” had acquired Messianic significance. It had become a designation of the one promised by God. So from being a pilgrim blessing, it became praise of Jesus, a greeting to him as the one who comes in the name of the Lord, the one awaited and proclaimed by all the promises. It may be that this strikingly Davidic note, found only in Saint Mark’s text, conveys most accurately the pilgrims’ actual expectations at that moment. Luke, on the other hand, writing for Gentile Christians, completely omits the Hosanna and the reference to David, and in its place he gives an exclamation reminiscent of Christmas: “Peace in heaven and glory in the highest!” (19:38; cf. 2:14). All three Synoptic Gospels, as well as Saint John, make it very clear that the scene of Messianic homage to Jesus was played out on his entry into the city and that those taking part were not the inhabitants of Jerusalem, but the crowds who accompanied Jesus and entered the Holy City with him.

Every religious, business and governmental question has the single derivative: ‘Who will exercise the power?’ Alliances, combines, complexes, they all chase mirages unless they go for the power. All else is nonsense, as most thinking beings come to realize.

The Messiah Complex thrives when you think that you know better than those around you or those whose problem you are trying to solve.

Nigeria's story has not only been about its elites. Nigerians often treated elected civilian leaders and military dictators as two rival lovers courting them. When civilians are in power, Nigerians often nostalgically recall the supposed discipline and stability of military rule, yet, when suffering under military dictatorship, they campaigned for democracy as a utopian salvation. Being in Nigeria sometimes feels like being on a frightening rollercoaster rideWhile on the ride one will scream in terror and want the ride to endHoweveronce it ends, one wants to get back on and experience the adrenaline rush again. Along with their adrenaline addiction, many Nigerians harbour a Messiah complex that their country is potentially a great one, if only power would fall into the hands of a visionary leader

Isaiah 7:14. This verse has seen a great deal of discussion in the history of interpretation. The text of the verse from the NET BIBLE is as follows: Look, this young woman is about to conceive and will give birth to a son. You, young woman, will name him Immanuel. The most visible issue surrounding this verse is the translation of the Hebrew word עַלְמָה (’almah). The NET BIBLE uses the phrase “young woman,” while many translations use the word “virgin.” The arguments center upon two main points: the actual meaning of the term as it is used in Hebrew, and the use of this verse in the New Testament. There is a great deal of debate about the actual meaning of the Hebrew word. However, in the New Testament when this verse is cited in Matthew 1:23 the Greek word παρθένος (parthenos) is used, and this word can mean nothing but “virgin.” Therefore, many people see Isaiah 7:14 as a prophecy about the virgin birth with Matthew 1:23 serving as a “divine commentary” on the Isaiah passage which establishes its meaning. The interplay of these issues makes a resolution quite complex. It is the opinion of the translators and editors that the Hebrew word used in Isaiah 7:14 means “young woman” and actually carries no connotations of sexual experience, so the grammatical context of the verse in the Old Testament is in our opinion fairly straightforward. Neither does the historical context of Isaiah 7:14 point to any connection with the birth of the Messiah: in its original historical context, this verse was pointing to a sign for King Ahaz that the alliance between Syria and Israel which was threatening the land of Judah would come to nothing. The theological context of Isaiah 7:14 is also limited: it is a presentation of God’s divine power to show himself strong on behalf of his people. The role or birth of the Messiah does not come into view here. So the historical and theological contexts of the verse support the grammatical: the word עַלְמָה (’almah) means “young woman” and should be translated as such. Within the book of Isaiah itself, however, the author begins to develop the theological context of this verse, and this provides a connection to the use of the passage in Matthew. In Isaiah 8:9-10 the prophet delivers an announcement of future victory over Israel’s enemies; the special child Immanuel, alluded to in the last line of v. 10, is a guarantee that the covenant promises of God will result in future greatness. The child mentioned in Isaiah 7:14 is a pledge of God’s presence during the time of Ahaz, but he also is a promise of God’s presence in the future when he gives his people victory over all their enemies. This theological development progresses even further when another child is promised in Isaiah 9:6-7 who will be a perfect ruler over Israel, manifesting God’s presence perfectly and ultimately among his people. The New Testament author draws from this development and uses the original passage in Isaiah to make the connection between the child originally promised and the child who would be the ultimate fulfillment of that initial promise. The use of Isaiah 7:14 in Matthew 1:23 draws upon the theological development present in the book of Isaiah, but it does not change the meaning of Isaiah 7:14 in its original context.

By saving another person, one tries to be saved oneself. By passing oneself off as a kind of saviour, one attempts to realise one’s own worth. This is one form of the superiority complex that people who cannot dispel their feelings of inferiority often fall into, and it is generally referred to as a messiah complex. It is a mental perversion of wanting to be a messiah, a saviour of others.

Wilkey is another malignant narcissist, and one with a messiah complex. A charismatic bigot who draws in his followers with words of harmony, peace, personal success, and contentment

The Magistrate has been watching this whole thing with the quiet amusement of Mike Brady watching his squabbling TV kids. Only this Mike’s kids are killers and Dad’s got a messiah complex.

Must this be seen as a sign of the times? Whatever the case and without venturing the least prediction, it is quite difficult in the presence of all these things not to recall the words of the Gospel: "For false Christs and false prophets will arise and show great signs and wonders, so as to lead astray, if possible, even the elect .’ [7] Assuredly, we are not yet there; the false Messiahs we have seen until now have offered wonders of a very inferior quality, and those who have followed them were probably not very difficult to seduce, but who knows what the future holds in store? If one reflects that these false Messiahs have never been anything but more or less unconscious instruments in the hands of those who have raised them up, and if one looks at the series of attempts made by the Theosophists, one is led to think that these are no more than trials, experiments which will be renewed in various forms until success is achieved . [8] In the meantime, these efforts always have the result of troubling some minds. We do not believe moreover that the Theosophists, any more than the occultists and the spiritists, have the strength to succeed in such an enterprise by themselves. But behind all these movements is there not something more fearsome, of which their leaders perhaps do not themselves know, and of which they are in their own turn merely the instruments? We merely raise this last question without seeking to resolve it here, for to do so, we would have to raise extremely complex considerations that would lead us far beyond the limits we have set ourselves for the present study. 7 . Matt. 24:24. 8. Krishnamurti’s vain efforts to escape his role as Messiah (see P190, 023) clearly show that he is only an instrument— and we would readily say a victim— of undertakings in which his personal will counts for nothing. The present development of Theosophist messianism, which moreover does not seem to make as much noise in the ‘outer world’ as it would like, therefore does not modify what we wrote before the latest events. It must be added that even if the leaders of Theosophy now consider that there is more than a simple attempt, it might very well be that for others their movement is itself only one of multiple elements which must converge to prepare for the realization of a plan which is much more vast and complex.

So which is more probable: That today's atheist apocalyptans are unique and right? Or that they are like their many predecessors—at the very least, in their motivations? If anything, the vehemence with which the believers in emergent complexity debunk all religion may betray their own creeping awareness of the religious underpinnings and precedents for their declarations. In fact, the concept of Armageddon first emerged in response to the invention of monotheism by the ancient Persian priest Zoroaster, around the tenth or eleventh century BCE. Until that time, the dominant religions maintained a pantheon of gods reigning in a cyclical precession along with the heavens, so there was little need for absolutes. As religions began focusing on a single god, things got a bit trickier. For if there is only one god, and that god has absolute power, then why do bad things happen? Why does evil still exist? If one's god is fighting for control of the universe against the gods of other people, then there's no problem. Just as in polytheism, the great achievements of one god can be undermined by the destructive acts of another. But what if a religion, such as Judaism of the First and Second Temple era, calls for one god and one god alone? How do its priests and followers explain the persistence of evil and suffering? They do it the same way Zoroaster did: by introducing time into the equation. The imperfection of the universe is a product of its incompleteness. There's only one true god, but he's not done yet. In the monotheist version, the precession of the gods was no longer a continuous cycle of seasonal deities or metaphors. It was nor a linear story with a clear endpoint in the victory of the one true and literal god. Once this happens, time can end. Creation is the Alpha, and the Return is the Omega. It's all good. This worked well enough to assuage the anxieties of both the civilization of the calendar and that of the clock. But what about us? Without time, without a future, how to we contend with the lingering imperfections in our reality? As members of a monotheist culture—however reluctant—we can't help but seek to apply its foundational framework to our current dilemma. The less aware we are of this process—or the more we refuse to admit its legacy in our construction of new models—the more vulnerable we become to its excesses. Repression and extremism are two sides of the same coin. In spite of their determination to avoid such constructs, even the most scientifically minded futurists apply the Alpha-Omega framework of messianic time to their upgraded apocalypse narratives. Emergence takes the place of the hand of God, mysteriously transforming a chaotic system into a self-organized one, with coherence and cooperation. Nobody seems able to explain how this actually happens.

Every question can be boiled down to the one: ‘Why is there anything?’ Every religious, business and governmental question has the single derivative: ‘Who will exercise the power?’ Alliances, combines, complexes, they all chase mirages unless they go for the power. All else is nonsense, as most thinking beings come to realize.