Ministry Quotes

How're we getting to King's Cross tomorrow, Dad?" asked Fred as they dug into a sumptuous pudding. "The Ministry's providing a couple of cars," said Mr. Weasley. Everyone looked up at him. "Why?" said Percy curiously. "It's because of you, Perce," said George seriously. "And there'll be little flags on the hoods, with HB on them-" "-for Humongous Bighead," said Fred.

The ministry has fallen. Scrimgeour is dead. They are coming.

Other people are going to find healing in your wounds. Your greatest life messages and your most effective ministry will come out of your deepest hurts.

Trying to do the Lord's work in your own strength is the most confusing, exhausting, and tedious of all work. But when you are filled with the Holy Spirit, then the ministry of Jesus just flows out of you.

Are you planning to follow a career in Magical Law, Miss Granger?” asked Scrimgeour. “No, I’m not,” retorted Hermione. “I’m hoping to do some good in the world!

God intentionally allows you to go through painful experiences to equip you for ministry to others.

I don't think you should be an Auror, Harry," said Luna unexpectedly. Everybody looked at her. "The Aurors are part of the Rotfang Conspiracy, I thought everyone knew that. They're working to bring down the Ministry of Magic from within using a mixture of dark magic and gum disease.

The Ministry of Peace concerns itself with war, the Ministry of Truth with lies, the Ministry of Love with torture and the Ministry of Plenty with starvation. These contradictions are not accidental, nor do they result from from ordinary hypocrisy: they are deliberate exercises in doublethink

But it is impossible to go through life without trust; that is to be imprisoned in the worst cell of all, oneself.

Muggle women wear them, Archie, not the men, they wear these,' said the Ministry wizard, and he brandished the pinstriped trousers. 'I'm not putting them on,' said old Archie in indignation. 'I like a healthy breeze 'round my privates, thanks.

Let every man abide in the calling wherein he is called and his work will be as sacred as the work of the ministry. It is not what a man does that determines whether his work is sacred or secular, it is why he does it.

If only we actually were in Harry Potter. I’d totally Crucio her ass. Yeah, that’s right, I’d use one of the Unforgivable Curses. Come at me, Ministry of Magic.

We forget very easily what gives us pain.

Her face looked ugly in the attempt to avoid tears; it was an ugliness which bound him to her more than any beauty could have done. It isn't being happy together, he thought as though it were a fresh discovery, that makes one love--it's being unhappy together.

Now, it is the view of the Ministry that a theoretical knowledge will be more than sufficient to get you through your examination, which, after all, is what school is all about.

Solitude is a chosen separation for refining your soul. Isolation is what you crave when you neglect the first.

Mother is a verb. It's something you do. Not just who you are.

Let us practice the fine art of making every work a priestly ministration. Let us believe that God is in all our simple deeds and learn to find Him there.

The moment I saw her, a part of me walked out of my body and wrapped itself around her. And there it still remains.

Ah. I smiled. I'm not really here to keep you from freaking out. I'm here to be with you while you freak out, or grieve or laugh or suffer or sing. It is a ministry of presence. It is showing up with a loving heart.

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

Ministry of Magic (M.O.M) Classification. xxxxx Known wizard killer / impossible to train or domesticate / or anything Hagrid likes

I have come to know a God who has a soft spot for rebels, who recruits people like the adulterer David, the whiner Jeremiah, the traitor Peter, and the human-rights abuser Saul of Tarsus. I have come to know a God whose Son made prodigals the heroes of his stories and the trophies of his ministry.

Ministry means the ongoing attempt to put one's own search for God, with all the moments of pain and joy, despair and hope, at the disposal of those who want to join this search but do not know how.

Joshua's ministry was three years of preaching, sometimes three times a day, and although there were some high and low points, I could never remember the sermons word for word, but here's the gist of almost every sermon I ever heard Joshua give. You should be nice to people, even creeps. And if you: a) believed that Joshua was the Son of God (and) b) he had come to save you from sin (and) c) acknowledged the Holy Spirit within you (became as a little child, he would say) (and) d) didn't blaspheme the Holy Ghost (see c) then you would: e) live forever f) someplace nice g) probably heavan However, if you: h) sinned (and/or) i) were a hypocrite (and/or) j) valued things over people (and) k) didn't do a, b, c, and d, then you were: l) fucked

Enemies can't break your spirit, only friends can.

One can't love humanity. One can only love people.

Who was this women?' asked Harry. 'I dunno, some Ministry hag.' Mundungus considered for a moment, brow wrinkled. 'Little women. Bow on top of er' head.' He frowned and then added, 'Looked like a toad.' Harry dropped his wand. Harry looked up and saw his own shock reflected in Ron and Hermione's faces. The scars on the back of right hand seemed to be tingling again.

Your message, your ministry, your influence is built from your flaws. People relate to HUMANITY...not perfection.

We forget that God's primary goal ia not changing our situations or relationships so that we can be happy, but changing us through our situations and relationships so that we will be holy.

There was a scuffling and a great thump: someone else had clambered out of the tunnel, overbalanced slightly and fallen. He pulled himself up on the nearest chair, looked around through lopsided horn - rimmed glasses and said, 'Am I too late? Has it started? I only just found out, so I - I -' Percy spluttered into silence. Evidently he had not expected to run into most of his family. There was a long moment of astonishment, broken by Fleur turning to Lupin and saying, in a wildly transparent attempt to break the tension, 'So - 'ow eez leetle Teddy?' Lupin blinked at her, startled. The silence between the Weasleys seemed to be solidifying, like ice. 'I - oh yes - he's fine!' Lupin said loudly. 'Yes, Tonks is with him - at her mother's.' Percy and the other Weasleys were still staring at one another, frozen. 'Here, I've got a picture!' Lupin shouted, pulling a photograph from inside his jacket and showing it to Fleur and Harry, who saw a tiny baby with a tuff of bright turquoise hair, waving fat fists at the camera. 'I was a fool!' Percy roared, so loudly that Lupin nearly dropped his photograph 'I was an idiot, I was a pompous prat, I was a - a -' 'Ministry - loving, family - disowning, power - hungry moron,' said Fred. Percy swallowed. 'Yes I was!

The great illusion of leadership is to think that man can be led out of the desert by someone who has never been there.

It is a fatal mistake to assume that God’s goal for your life is material prosperity or popular success, as the world defines it. The abundant life has nothing to do with material abundance, and faithfulness to God does not guarantee success in a career or even ministry. Never focus on temporary crowns.

Who can know from the word goodbye what kind of parting is in store for us.

I was a fool!" Percy roared, so loudly that Lupin nearly dropped his photograph. "I was an idiot, I was a pompous prat, I was a - a -" "Ministry-loving, family-disowning, power-hungry moron," said Fred. Percy swallowed. "Yes, I was!" "Well, you can't say fairer than that," said Fred, holding out his hand to Percy.

Your strength doesn't come from winning. It comes from struggles and hardship. Everything that you go through prepares you for the next level.

Christian life is not a life divided between times for action and times for contemplation. No. Real social action is a way of contemplation, and real contemplation is the core of social action.

When we struggle for human rights, for freedom, for dignity, when we feel that it is a ministry of the church to concern itself for those who are hungry, for those who have no schools, for those who are deprived, we are not departing from God’s promise. He comes to free us from sin, and the church knows that sin’s consequences are all such injustices and abuses. The church knows it is saving the world when it undertakes to speak also of such things.

The sinners to whom Jesus directed His messianic ministry were not those who skipped morning devotions or Sunday church. His ministry was to those whom society considered real sinners. They had done nothing to merit salvation. Yet they opened themselves to the gift that was offered them. On the other hand, the self-righteous placed their trust in the works of the Law and closed their hearts to the message of grace.

What I love about the ministry of Jesus is that he identified the poor as blessed and the rich as needy...and then he went and ministered to them both. This, I think, is the difference between charity and justice. Justice means moving beyond the dichotomy between those who need and those who supply and confronting the frightening and beautiful reality that we desperately need one another.

I would like to remind the black ministry, and indeed all black people, that God is not in the habit of coming down from heaven to solve people’s problems on earth.

Who can listen to a story of loneliness and despair without taking the risk of experiencing similar pains in his own heart and even losing his precious peace of mind? In short: “Who can take away suffering without entering it?

In many cases, our need to wonder about or be told what God wants in a certain situation is nothing short of a clear indication of how little we are engaged in His work.

A man kept his character even when he was insane.

The task of prophetic ministry is to nurture, nourish, and evoke a consciousness and perception alternative to the consciousness and perception of the dominant culture around us.

We are called at certain moments to comfort people who are enduring some trauma. Many of us don't know how to react in such situations, but others do. In the first place, they just show up. They provide a ministry of presence. Next, they don't compare. The sensitive person understands that each person's ordeal is unique and should not be compared to anyone else's. Next, they do the practical things--making lunch, dusting the room, washing the towels. Finally, they don't try to minimize what is going on. They don't attempt to reassure with false, saccharine sentiments. They don't say that the pain is all for the best. They don't search for silver linings. They do what wise souls do in the presence of tragedy and trauma. They practice a passive activism. They don't bustle about trying to solve something that cannot be solved. The sensitive person grants the sufferer the dignity of her own process. She lets the sufferer define the meaning of what is going on. She just sits simply through the nights of pain and darkness, being practical, human, simple, and direct.

What the Church needs to-day is not more machinery or better, not new organizations or more and novel methods, but men whom the Holy Ghost can use -- men of prayer, men mighty in prayer. The Holy Ghost does not flow through methods, but through men. He does not come on machinery, but on men. He does not anoint plans, but men -- men of prayer.

Need was a warehouse that could accommodate a considerable amount of cruelty.

Pity is cruel. Pity destroys.

She wondered how to un-know certain things, certain specific things that she knew but did not wish to know

The mystery of one man is too immense and too profound to be explained by another man.

I do not consecrate myself to be a missionary or a preacher. I consecrate myself to God to do His will where I am, be it in school, office, or kitchen, or wherever He may, in His wisdom, send me.

It is always of interest to know what strikes another human being as remarkable.

I would like to encourage you to stop thinking of what you're doing as ministry. Start realizing that your ministry is how much of a tip you leave when you eat in a restaurant; when you leave a hotel room whether you leave it all messed up or not; whether you flush your own toilet or not. Your ministry is the way that you love people. And you love people when you write something that is encouraging to them, something challenging. You love people when you call your wife and say, 'I'm going to be late for dinner,' instead of letting her burn the meal. You love people when maybe you cook a meal for your wife sometime, because you know she's really tired. Loving people - being respectful toward them - is much more important than writing or doing music.

My job is not to solve people's problems or make them happy, but to help them see the grace operating in their lives.

Yamamoto sensed a feeling of culmination about the huge success of the first strike, and the same incisive intuition that guided his brilliant moves at the gaming tables told him what the next move on the bridge of Akagi would be. In (Vice Admiral) Nagumo he knew his man. Nagumo had never been committed to the Pearl Harbor mission. He had not been Yamamoto’s choice to command the Striking Force; his assignment was the decision of the Navy Ministry in Tokyo, based on seniority. While the exultation of the officers and sailors on his staff swirled around him, Yamamoto sat quietly. Finally, he fixed a steely gaze on his chief of staff, and in a low, intense voice: “Admiral Nagumo is going to withdraw.

Love, after all, is the ingredient that separates a sacrifice from ordinary, everyday butchery.

She knew he’d be back. No matter how elaborate its charade, she recognized loneliness when she saw it. She sensed that in some strange tangential way, he needed her shade as much as she needed his. And she had learned from experience that Need was a warehouse that could accommodate a considerable amount of cruelty.

What makes authentic disciples is not visions, ecstasies, biblical mastery of chapter and verse, or spectacular success in the ministry, but a capacity for faithfulness. Buffeted by the fickle winds of failure, battered by their own unruly emotions, and bruised by rejection and ridicule, authentic disciples may have stumbled and frequently fallen, endured lapses and relapses, gotten handcuffed to the fleshpots and wandered into a far county. Yet, they kept coming back to Jesus.

I’ve watched congregations devote years and years to heated arguments about whether a female missionary should be allowed to share about her ministry on a Sunday morning, whether students older than ten should have female Sunday school teachers, whether girls should be encouraged to attend seminary, whether women should be permitted to collect the offering or write the church newsletter or make an announcement . . . all while thirty thousand children die every day from preventable disease. If that’s not an adventure in missing the point, I don’t know what is.

Even in the most uneventful of our lives, we are called upon to choose our battles...

Jesus was a revolutionary, who did not become an extremist, since he did not offer an ideology, but Himself.

One of the most amazing and perplexing features of mainstream Christianity is that seminarians who learn the historical-critical method in their Bible classes appear to forget all about it when it comes time for them to be pastors. They are taught critical approaches to Scripture, they learn about the discrepancies and contradictions, they discover all sorts of historical errors and mistakes, they come to realize that it is difficult to know whether Moses existed or what Jesus actually said and did, they find that there are other books that were at one time considered canonical but that ultimately did not become part of Scripture (for example, other Gospels and Apocalypses), they come to recognize that a good number of the books of the Bible are pseudonymous (for example, written in the name of an apostle by someone else), that in fact we don't have the original copies of any of the biblical books but only copies made centuries later, all of which have been altered. They learn all of this, and yet when they enter church ministry they appear to put it back on the shelf. For reasons I will explore in the conclusion, pastors are, as a rule, reluctant to teach what they learned about the Bible in seminary.

If you’ll pardon me for making this somewhat prosaic observation – maybe that’s what life is, or ends up being most of the time: a rehearsal for a performance that never eventually materializes.

Personal ministry is not about always knowing what to say. It is not about fixing everything in sight that is broken. Personal ministry is about connecting people with Christ so that they are able to think as he would have them think, desire what he says is best, and do what he calls them to do even if their circumstances never get "fixed." It involves exposing hurt, lost, and confused people to God's glory, so that they give up their pursuit of their own glory and live for his.

Some of the books the Ministry’s confiscated — Dad’s told me — there was one that burned your eyes out. And everyone who read Sonnets of a Sorcerer spoke in limericks for the rest of their lives. And some old witch in Bath had a book that you could never stop reading! You just had to wander around with your nose in it, trying to do everything one-handed. And —” “All right, I’ve got the point,” said Harry.

when two people have become present to each other, the waiting of one must be able to cross the narrow line between the living or dying of the other.

Parsons was Winston’s fellow employee at the Ministry of Truth. He was a fattish but active man of paralyzing stupidity, a mass of imbecile enthusiasms--one of those completely unquestioning, devoted drudges on whom, more even than on the thought police, the stability of the Party depended.

What Huxley teaches is that in the age of advanced technology, spiritual devastation is more likely to come from an enemy with a smiling face than from one whose countenance exudes suspicion and hate. In the Huxleyan prophecy, Big Brother does not watch us, by his choice. We watch him, by ours. There is no need for wardens or gates or Ministries of Truth. When a population becomes distracted by trivia, when cultural life is redefined as a perpetual round of entertainments, when serious public conversation becomes a form of baby-talk, when, in short, a people become an audience and their public business a vaudeville act, then a nation finds itself at risk; a culture-death is a clear possibility.

God's plan is to make much of the man, far more of him than of anything else. Men are God's method. The Church is looking for better methods; God is looking for better men.

They had always fitted together like pieces of an unsolved (and perhaps unsolvable) puzzle- the smoke of her into the solidness of him, the solitariness of her into the gathering of him, the strangeness of her into the straightforwardness of him, the insouciance of her into the restraint of him. The quietness of her into the quietness of him.

Sleep came to them, quick and easy, like money to millionaires.

There is a kind of listening with half an ear that presumes already to know what the other person has to say. It is an impatient, inattentive listening, that despises the brother and is only waiting for a chance to speak and thus get rid of the other person. This is no fulfillment of our obligation, and it is certain that here too our attitude toward our brother only reflects our relationship to God. It is little wonder that we are no longer capable of the greatest service of listening that God has committed to us, that of hearing our brother's confession, if we refuse to give ear to our brother on lesser subjects. Secular education today is aware that often a person can be helped merely by having someone who will listen to him seriously, and upon this insight it has constructed its own soul therapy, which has attracted great numbers of people, including Christians. But Christians have forgotten that the ministry of listening has been committed to them by Him who is Himself the great listener and whose work they should share. We should listen with the ears of God that we may speak the Word of God.

Those of us who write, who sing, who paint, must remember that to a child a song may glow like a nightlight in a scary bedroom. It may be the only thing holding back the monsters. That story may be the only beautiful, true thing that makes it through all the ugliness of a little girl’s world to rest in her secret heart. May we take that seriously. It is our job, it is our ministry, it is the sword we swing in the Kingdom, to remind children that the good guys win, that the stories are true, and that a fool’s hope may be the best kind.

Some people say, “Once you learn to be happy, you won't tolerate being around people who make you feel anything less.” My Christ says, “Your job is to get off your self righteous butt and start reaching out to the difficult people because my ministry wasn’t about a bunch of nice people getting together once a week to sing hymns and get a feel good message, that you may or may not apply, depending on the depth of your anger for someone. It is about caring for and helping the broken hearted, the difficult, the hurt, the misunderstood, the repulsive, the wicked and the liars. It is about turning the other cheek when someone hurts you. It is about loving one another and making amends. It is allowing people as many chances as they need because God gives them endless chances. When you do this then you will know me and you will know true happiness and peace. Until then, you will never know who I really am. You will always be just a fan or a Sunday only warrior. You will continue to represent who you are to the world, but not me. I am the God that rescues.

A job is a vocation only if someone else calls you to do it for them rather than for yourself. And so our work can be a calling only if it is reimagined as a mission of service to something beyond merely our own interests. Thinking of work mainly as a means of self-fulfillment and self-realization slowly crushes a person.

K H A D I J A S A Y S . . . In Kashmir when we wake up and say ‘Good Morning’ what we really mean is ‘Good Mourning’.

True leaders bring out your personal best. They ignite your human potential”.

The beginning and the end of all Christian leadership is to give your life for others.

Through compassion it is possible to recognize that the craving for love that people feel resides also in our own hearts, that the cruelty the world knows all too well is also rooted in our own impulses. Through compassion we also sense our hope for forgiveness in our friends' eyes and our hatred in their bitter mouths. When they kill, we know that we could have done it; when they give life, we know that we can do the same. For a compassionate person nothing human is alien: no joy and no sorrow, no way of living and no way of dying.

That's the strangest thing about this life, about being in the ministry. People change the subject when they see you coming. And then sometimes those very same people come into your study and tell you the most remarkable things. There's a lot under the surface of life, everyone knows that. A lot of malice and dread and guilt, and so much loneliness, where you wouldn't really expect to find it, either.

The Lottery, with its weekly pay-out of enormous prizes, was the one public event to which the proles paid serious attention. It was probable that there were some millions of proles for whom the Lottery was the principal if not the only reason for remaining alive. It was their delight, their folly, their anodyne, their intellectual stimulant. Where the Lottery was concerned, even people who could barely read and write seemed capable of intricate calculations and staggering feats of memory. There was a whole tribe of men who made their living simply by selling systems, forecasts, and lucky amulets. Winston had nothing to do with the Lottery, which was managed by the Ministry of Plenty, but he was aware (indeed everyone in the party was aware) that the prizes were largely imaginary. Only small sums were actually paid out, the winners of the big prizes being nonexistent persons.

The prophet engages in futuring fantasy. The prophet does not ask if the vision can be implemented, for questions of implementation are of no consequence until the vision can be imagined. The imagination must come before the implementation. Our culture is competent to implement almost anything and to imagine almost nothing. The same royal consciousness that make it possible to implement anything and everything is the one that shrinks imagination because imagination is a danger. Thus every totalitarian regime is frightened of the artist. It is the vocation of the prophet to keep alive the ministry of imagination, to keep on conjuring and proposing futures alternative to the single one the king wants to urge as the only thinkable one.

The man who articulate the movements of his inner life, who can give names to his varied experiences, need no longer be a victim of himself, but is able slowly and consistently to remove the obstacles that prevent the spirit from entering. He is able to create space for Him who heart is greater than his, whose eyes see more than his, and whose hands can heal more than his.

For Christians to influence the world with the truth of God's Word requires the recovery of the great Reformation doctrine of vocation. Christians are called to God's service not only in church professions but also in every secular calling. The task of restoring truth to the culture depends largely on our laypeople. To bring back truth, on a practical level, the church must encourage Christians to be not merely consumers of culture but makers of culture. The church needs to cultivate Christian artists, musicians, novelists, filmmakers, journalists, attorneys, teachers, scientists, business executives, and the like, teaching its laypeople the sense in which every secular vocation-including, above all, the callings of husband, wife, and parent--is a sphere of Christian ministry, a way of serving God and neighbor that is grounded in God's truth. Christian laypeople must be encouraged to be leaders in their fields, rather than eager-to-please followers, working from the assumptions of their biblical worldview, not the vapid clichés of pop culture.

If we present a man with a concept of man which is not true, we may well corrupt him. When we present man as an automaton of reflexes, as a mind-machine, as a bundle of instincts, as a pawn of drives and reactions, as a mere product of instinct, heredity and environment, we feed the nihilism to which modern man is, in any case, prone. I became acquainted with the last stage of that corruption in my second concentration camp, Auschwitz. The gas chambers of Auschwitz were the ultimate consequence of the theory that man is nothing but the product of heredity and environment; or as the Nazi liked to say, ‘of Blood and Soil.’ I am absolutely convinced that the gas chambers of Auschwitz, Treblinka, and Maidanek were ultimately prepared not in some Ministry or other in Berlin, but rather at the desks and lecture halls of nihilistic scientists and philosophers.

To be clear, concluding in brief: there is enough for all. So there should be no more people living in poverty. And there should be no more billionaires. Enough should be a human right, a floor below which no one can fall; also a ceiling above which no one can rise. Enough is as good as a feast—or better.

Beware of any work for God that causes or allows you to avoid concentrating on Him. A great number of Christian workers worship their work. The only concern of Christian workers should be their concentration on God. This will mean that all the other boundaries of life, whether they are mental, moral, or spiritual limits, are completely free with the freedom God gives His child; that is, a worshiping child, not a wayward one. A worker who lacks this serious controlling emphasis of concentration on God is apt to become overly burdened by his work. He is a slave to his own limits, having no freedom of his body, mind, or spirit. Consequently, he becomes burned out and defeated. There is no freedom and no delight in life at all. His nerves, mind, and heart are so overwhelmed that God’s blessing cannot rest on him.

I believe that Jesus would have given His life for just one person. Jesus emptied Himself, He humbled Himself and He so yielded Himself to His Father's love that He had no ambition of His own. He was not looking to build an empire, He did not want praise or adulation or to impress people with who or how many followed Him. He stopped over and over again for just one person, for just one life.

It took me a long time to understand that although everyone needs to be loved, I cannot be the source of that gift to everyone who asks me for it. There are some relationships which I am capable of love and others in which I am not. To pretend otherwise, to put out promissory notes I am unable to honor, is to damage my own integrity and that of the person in need - all in the name of love.

Normality in our part of the world is a bit like a boiled egg: its humdrum surface conceals at its heart a yolk of egregious violence. It is our constant anxiety about that violence, our memory of its past labours and our dread of its future manifestations, that lays down the rules for how a people as complex and as diverse as we continue to coexist – continue to live together, tolerate each other and, from time to time, murder one another. As long as the centre holds, as long as the yolk doesn’t run, we’ll be fine. In moments of crisis it helps to take the long view.

I don’t know where to stop, or how to go on. I stop when I shouldn’t. I go on when I should stop. There is weariness. But there is also defiance. Together they define me these days. Together they steal my sleep, and together they restore my soul. There are plenty of problems with no solutions in sight. Friends turn into foes. If not vocal ones, then silent, reticent ones. But I’ve yet to see a foe turning into a friend. There seems to be no hope. But pretending to be hopeful is the only grace we have . . .

But God's love is big enough to touch any life, to make light out of any darkness. Jesus came that we might have life, so that no more would we have to die in depression, anger or pain. He loved people back to life. He would go anywhere, talk to anyone. And wherever He went, He would stop for the one-- the forgotten one, the one who was rejected, outcast, sick, even stone dead. Even a thief who was dying for his crimes on the cross next to Him. In the Kingdom of God's love there is no sinner who cannot come home.

Here at our ministry we refuse to present a picture of “gentle Jesus, meek and mild,” a portrait that tugs at your sentiments or pulls at your heartstrings. That’s because we deal with so many people who suffer, and when you’re hurting hard, you’re neither helped nor inspired by a syrupy picture of the Lord, like those sugary, sentimental images many of us grew up with. You know what I mean? Jesus with His hair parted down the middle, surrounded by cherubic children and bluebirds. Come on. Admit it: When your heart is being wrung out like a sponge, when you feel like Morton’s salt is being poured into your wounded soul, you don’t want a thin, pale, emotional Jesus who relates only to lambs and birds and babies. You want a warrior Jesus. You want a battlefield Jesus. You want his rigorous and robust gospel to command your sensibilities to stand at attention. To be honest, many of the sentimental hymns and gospel songs of our heritage don’t do much to hone that image. One of the favorite words of hymn writers in days gone by was sweet. It’s a term that down’t have the edge on it that it once did. When you’re in a dark place, when lions surround you, when you need strong help to rescue you from impossibility, you don’t want “sweet.” You don’t want faded pastels and honeyed softness. You want mighty. You want the strong arm an unshakable grip of God who will not let you go — no matter what.

If you want to help someone move on, you don’t label people as good, bad, worst or best. This categorizes people, rather than experiences with that person. People are not all evil or all good. You don’t teach compassion by categorizing people. Empathy and honest open communication are the only way to live your life. If you’re blaming someone then you haven’t let go of your pain long enough to really try on theirs. However, if you must believe that the only type of person that brings you difficult lessons or experiences in life are those that are bad or worse, then take the time to read the bible a little closer. Christ, put a few people in their place, in order to make point.

I was a fool!" Percy roared,so loudly that Lupin nearly dropped his photograph. "I was a pompous prat, I was a- a-" "Ministry loving, family-disowning, power-hungry moron," said Fred. Percy swallowed. "Yes, I was!" "Well, you can't say fairer than that," said Fred, holding out his hand to Percy. Mrs Weasley burst into tears. She ran forwards, pushed Fred aside and pulled Percy into a strangling hug, while he patted her on the back, his eyes on his father. "I'm sorry, Dad," Percy said. Mr Weasley blinked rather rapidly, then he, too, hurried to hug his son. "What made you see sence, Perce?" enquired George. " It's been coming on for a while," said Percy, mopping his eyes under his glasses with a corner of his travelling cloak. "But I had to find a way out and it's not so easy at the Ministry, they're imprisoning traitors all the time. I managed to make contact with Aberforth and he tipped me off ten minutes ago that Hogwarts was going to make a fight of it, so here I am." "Well, we do look to our prefects to take a lead at times such as these," said George, in a good imitation of Percy's most pompous manner. "Now let's get upstairs and fight, or all the good Death Eaters''ll be taken.

Why should a man marry and have children, study and build a career; why should he invent new techniques, build new institutions, and develop new ideas--when he doubts if there will be a tomorrow which can guarantee the value of human effort? Crucial here for nuclear man is the lack of a sense of continuity, which is so vital for a creative life. He finds himself part of a nonhistory in which only the sharp moment of the here and now is valuable. For nuclear man life easily becomes a bow whose string is broken and from which no arrow can fly. In his dislocated state he becomes paralyzed. His reactions are not anxiety and joy, which were so much a part of existential man, but apathy and boredom.

The inward man is faced with a new and often dramatic task: He must come to terms with the inner tremendum. Since the God 'out there' or 'up there' is more or less dissolved in the many secular structures, the God within asks attention as never before. And just as the God outside could be experienced not only as a loving father but also as a horrible demon, the God within can be not only the source of a new creative life but also the cause of a chaotic confusion. The greatest complaint of the Spanish mystics St. Teresa of Avila and St. John of the Cross was that they lacked a spiritual guide to lead them along the right paths and enable them to distinguish between creative and destructive spirits. We hardly need emphasize how dangerous the experimentation with the interior life can be. Drugs as well as different concentration practices and withdrawal into the self often do more harm than good. On the other hand it also is becoming obvious that those who avoid the painful encounter with the unseen are doomed to live a supercilious, boring and superficial life.

We have made money our god and called it the good life. We have trained our children to go for jobs hat bring the quickest corporate advancements at the highest financial levels. We have taught them careerism but not ministry and wonder why ministers are going out of fashion. We fear coddling the poor with food stamps while we call tax breaks for the rich business incentives. We make human community the responsibility of government institutions while homelessness, hunger, and drugs seep from the centers of our cities like poison from open sores for which we do not seek either the cause or the cure. We have created a bare and sterile world of strangers where exploitation is a necessary virtue. We have reduced life to the lowest of values so that the people who have much will not face the prospect of having less. Underlying all of it, we have made women the litter bearers of a society where disadvantage clings to the bottom of the institutional ladder and men funnel to the top, where men are privileged and women are conscripted for the comfort of the human race. We define women as essential to the development of the home but unnecessary to the development of society. We make them poor and render them powerless and shuttle them from man to man. We sell their bodies and question the value of their souls. We call them unique and say they have special natures, which we then ignore in their specialness. We decide that what is true of men is true of women and then say that women are not as smart as men, as strong as men, or as capable as men. We render half the human race invisible and call it natural. We tolerate war and massacre, mayhem and holocaust to right the wrongs that men say need righting and then tell women to bear up and accept their fate in silence when the crime is against them. What’s worse, we have applauded it all—the militarism, the profiteering, and the sexisms—in the name of patriotism, capitalism, and even religion. We consider it a social problem, not a spiritual one. We think it has something to do with modern society and fail to imagine that it may be something wrong with the modern soul. We treat it as a state of mind rather than a state of heart. Clearly, there is something we are failing to see.

How do people get to this clandestine Archipelago? Hour by hour planes fly there, ships steer their course there, and trains thunder off to it--but all with nary a mark on them to tell of their destination. And at ticket windows or at travel bureaus for Soviet or foreign tourists the employees would be astounded if you were to ask for a ticket to go there. They know nothing and they've never heard of the Archipelago as a whole or any one of its innumerable islands. Those who go to the Archipelago to administer it get there via the training schools of the Ministry of Internal Affairs. Those who go there to be guards are conscripted via the military conscription centers. And those who, like you and me, dear reader, go there to die, must get there solely and compulsorily via arrest. Arrest! Need it be said that it is a breaking point in your life, a bolt of lightning which has scored a direct hit on you? That it is an unassimilable spiritual earthquake not every person can cope with, as a result of which people often slip into insanity? The Universe has as many different centers as there are living beings in it. Each of us is a center of the Universe, and that Universe is shattered when they hiss at you: "You are under arrest." If you are arrested, can anything else remain unshattered by this cataclysm? But the darkened mind is incapable of embracing these dis­placements in our universe, and both the most sophisticated and the veriest simpleton among us, drawing on all life's experience, can gasp out only: "Me? What for?" And this is a question which, though repeated millions and millions of times before, has yet to receive an answer. Arrest is an instantaneous, shattering thrust, expulsion, somer­sault from one state into another. We have been happily borne—or perhaps have unhappily dragged our weary way—down the long and crooked streets of our lives, past all kinds of walls and fences made of rotting wood, rammed earth, brick, concrete, iron railings. We have never given a thought to what lies behind them. We have never tried to pene­trate them with our vision or our understanding. But there is where the Gulag country begins, right next to us, two yards away from us. In addition, we have failed to notice an enormous num­ber of closely fitted, well-disguised doors and gates in these fences. All those gates were prepared for us, every last one! And all of a sudden the fateful gate swings quickly open, and four white male hands, unaccustomed to physical labor but none­theless strong and tenacious, grab us by the leg, arm, collar, cap, ear, and drag us in like a sack, and the gate behind us, the gate to our past life, is slammed shut once and for all. That's all there is to it! You are arrested! And you'll find nothing better to respond with than a lamblike bleat: "Me? What for?" That's what arrest is: it's a blinding flash and a blow which shifts the present instantly into the past and the impossible into omnipotent actuality. That's all. And neither for the first hour nor for the first day will you be able to grasp anything else.