Q Christian Quotes

Q. What is your view of the daily discipline of the Christian life - the need for taking time to be alone with God? Lewis: "We have our New Testament regimental orders upon the subject. I would take it for granted that everyone who becomes a Christian would undertake this practice. It is enjoined upon us by Our Lord; and since they are his commands, I believe in following them. It is always just possible that Jesus Christ meant what he said when He told us to seek the secret place and to close the door.

Christians who live for self dishonor their Redeemer.

Yesterday I asked a five-year-old child who Jesus was. You know what he replied? A statue.

Jesus is supposed to be the Alpha and the Omega, but in the Bible he's neither. He's stuck in the middle like the letter Q.

When Charles Darwin was trying to decide whether he should propose to his cousin Emma Wedgwood, he got out a pencil and paper and weighed every possible consequence. In favor of marriage he listed children, companionship, and the 'charms of music and female chit-chat.' Against marriage he listed the 'terrible loss of time,' lack of freedom to go where he wished, the burden of visiting relatives, the expense and anxiety provoked by children, the concern that 'perhaps my wife won't like London,' and having less money to spend on books. Weighing one column against the other produced a narrow margin of victory, and at the bottom Darwin scrawled, 'Marry—Marry—Marry Q.E.D.' Quod erat demonstrandum, the mathematical sign-off that Darwin himself restated in English: 'It being proved necessary to Marry.

Christians must look upon themselves only as channels through which mercies and blessings are to flow from the Fountain of all goodness to their fellow men, by

Satan watches eagerly to find Christians off their guard. O that the followers of Christ would remember that eternal vigilance is the price of eternal life. Many have a slumbering faith. Unless

The Heidelberg Catechism, Question and Answer 22: Q. “What, then, must a Christian believe? A. All that is promised us in the gospel, a summary of which is taught us in the articles of the Apostles’ Creed, our universally acknowledged confession of faith.

Q (Quiller-Couch) was all by himself my college education. I went down to the public library one day when I was seventeen looking for books on the art of writing, and found five books of lectures which Q had delivered to his students of writing at Cambridge. "Just what I need!" I congratulated myself. I hurried home with the first volume and started reading and got to page 3 and hit a snag: Q was lecturing to young men educated at Eton and Harrow. He therefore assumed his students − including me − had read Paradise Lost as a matter of course and would understand his analysis of the "Invocation to Light" in Book 9. So I said, "Wait here," and went down to the library and got Paradise Lost and took it home and started reading it and got to page 3, when I hit a snag: Milton assumed I'd read the Christian version of Isaiah and the New Testament and had learned all about Lucifer and the War in Heaven, and since I'd been reared in Judaism I hadn't. So I said, "Wait here," and borrowed a Christian Bible and read about Lucifer and so forth, and then went back to Milton and read Paradise Lost, and then finally got back to Q, page 3. On page 4 or 5, I discovered that the point of the sentence at the top of the page was in Latin and the long quotation at the bottom of the page was in Greek. So I advertised in the Saturday Review for somebody to teach me Latin and Greek, and went back to Q meanwhile, and discovered he assumed I not only knew all the plays by Shakespeare, and Boswell's Johnson, but also the Second books of Esdras, which is not in the Old Testament and not in the New Testament, it's in the Apocrypha, which is a set of books nobody had ever thought to tell me existed. So what with one thing and another and an average of three "Wait here's" a week, it took me eleven years to get through Q's five books of lectures.

Let a living faith run like threads of gold through the performance of even the smallest duties. Then all the daily work will promote Christian growth. There will be a continual looking unto Jesus. Love for Him will give vital force to everything that is undertaken.—My Life Today, p. 250.

The Christian who loves his heavenly Father may not discern by outward providences or visible signs any heavenly favor above that given those with little or no consecration. Often he is sorely afflicted, distressed, perplexed, and hedged in on every side. Appearances seem to be against him. .

THE CHRISTIAN ALPHABETS A = AMEN B = BAPTISM C = CHRISTIAN D = DISCIPLE F = FELLOWSHIP G = GOD H = HOLY SPIRIT I = INSPIRATION J = JESUS CHRIST K = KINGDOM L = LOVE M = MODERATION N = NEW BIRTH O = OBEDIENCE P = PRAYER Q = QUIET TIME R = RIGHTEOUSNESS S = SALVATION T = TESTIMONY U = UNDERSTANDING V = VISION W = WISDOM X = XMAS Y = YEA & AMEN Z = ZION BY : ADEWALE OSUNSAKIN

23 Q. What is a civil marriage? A. It is nothing but a mere formality prescribed by the [civil] law to give and insure the civil effects of the marriage to the spouses and their children. 24 Q. Is it sufficient for a Christian to get only the civil marriage or contract? A. For a Christian, it is not sufficient to get only the civil contract, because it is not a sacrament, and therefore not a true marriage.

you were to ask Christians around the world what God wants from the people he has saved, most would probably answer “obedience.” There is great truth in that answer, but it is not enough. If the sovereign God’s primary goal in sanctifying believers is simply to make us more holy, it is hard to explain why most of us make only “small beginnings” on the road to personal holiness in this life, as the Heidelberg Catechism puts it (see Catechism Q. 113). In reality, God wants something much more precious in our lives than mere outward conformity to his will. After all, obedience is tricky business and can be confusing to us. We can be obedient outwardly while sinning wildly on the inside, as the example of the Pharisees makes clear. In fact, many of my worst sins have been committed in the context of my best obedience.

higher Jurisdiction.” As for slavery, he thought it “an outrage upon the goodness of God.” One difference between then—so foreign to us—and now is the extent to which Christians actually believed in the Christian God. Where our politicians oscillate between hypocrisy and bigoted religiosity, they had, for better or worse, religion, something that takes a lot of Einfühlen for us to grasp. Needless to say, in 1846 J.Q.A. found morally reprehensible the American invasion of Mexico that would give us the Southwest and California.

The girl’s parents had belonged to a religious organization called the Society of Witnesses. A Christian sect, the Witnesses preached the coming of the end of the world. They were fervent proselytizers and lived their lives by the Bible. They would not condone the transfusion of blood, for example. This greatly limited their chances of surviving serious injury in a traffic accident. Undergoing major surgery was virtually impossible for them. On the other hand, when the end of the world came, they could survive as God’s chosen people and live a thousand years in a world of ultimate happiness.

A similar lack of concern about Jesus’s earthly origins can be found in the first gospel, Mark, written just after 70 C.E. Mark’s focus is kept squarely on Jesus’s ministry; he is uninterested either in Jesus’s birth or, perhaps surprisingly, in Jesus’s resurrection, as he writes nothing at all about either event. The early Christian community appears not to have been particularly concerned about any aspect of Jesus’s life before the launch of his ministry. Stories about his birth and childhood are conspicuously absent from the earliest written documents. The Q material, which was compiled around 50 C.E., makes no mention of anything that happened before Jesus’s baptism by John the Baptist. The letters of Paul, which make up the bulk of the New Testament, are wholly detached from any event in Jesus’s life save his crucifixion and resurrection (though Paul does mention the Last Supper).

LEAD PEOPLE TO COMMITMENT We have seen that nonbelievers in worship actually “close with Christ” in two basic ways: some may come to Christ during the service itself (1 Cor 14:24 – 25), while others must be “followed up with” by means of after-service meetings. Let’s take a closer look at both ways of leading people to commitment. It is possible to lead people to a commitment to Christ during the service. One way of inviting people to receive Christ is to make a verbal invitation as the Lord’s Supper is being distributed. At our church, we say it this way: “If you are not in a saving relationship with God through Christ today, do not take the bread and the cup, but as they come around, take Christ. Receive him in your heart as those around you receive the food. Then immediately afterward, come up and tell an officer or a pastor about what you’ve done so we can get you ready to receive the Supper the next time as a child of God.” Another way to invite commitment during the service is to give people a time of silence or a period of musical interlude after the sermon. This affords people time to think and process what they have heard and to offer themselves to God in prayer. In many situations, it is best to invite people to commitment through after-meetings. Acts 2 gives an example. Inverses 12 and 13 we are told that some folks mocked after hearing the apostles praise and preach, but others were disturbed and asked, “What does this mean?” Then, we see that Peter very specifically explained the gospel and, in response to the follow-up question “What shall we do?” (v. 37), he explained how to become a Christian. Historically, many preachers have found it effective to offer such meetings to nonbelievers and seekers immediately after evangelistic worship. Convicted seekers have just come from being in the presence of God and are often the most teachable and open at this time. To seek to “get them into a small group” or even to merely return next Sunday is asking a lot. They may also be “amazed and perplexed” (Acts 2:12), and it is best to strike while the iron is hot. This should not be understood as doubting that God is infallibly drawing people to himself (Acts 13:48; 16:14). Knowing the sovereignty of God helps us to relax as we do evangelism, knowing that conversions are not dependent on our eloquence. But it should not lead us to ignore or minimize the truth that God works through secondary causes. The Westminster Confession (5.2 – 3), for example, tells us that God routinely works through normal social and psychological processes. Therefore, inviting people into a follow-up meeting immediately after the worship service can often be more conducive to conserving the fruit of the Word. After-meetings may take the shape of one or more persons waiting at the front of the auditorium to pray with and talk with seekers who wish to make inquiries right on the spot. Another way is to host a simple Q&A session with the preacher in or near the main auditorium, following the postlude. Or offer one or two classes or small group experiences targeted to specific questions non-Christians ask about the content, relevance, and credibility of the Christian faith. Skilled lay evangelists should be present who can come alongside newcomers, answer spiritual questions, and provide guidance for their next steps.

Robert Askins Brings ‘Hand to God’ to Broadway Chad Batka for The New York Times Robert Askins at the Booth Theater, where his play “Hand to God” opens on Tuesday. By MICHAEL PAULSON The conceit is zany: In a church basement, a group of adolescents gathers (mostly at the insistence of their parents) to make puppets that will spread the Christian message, but one of the puppets turns out to be more demonic than divine. The result — a dark comedy with the can-puppets-really-do-that raunchiness of “Avenue Q” and can-people-really-say-that outrageousness of “The Book of Mormon” — is “Hand to God,” a new play that is among the more improbable entrants in the packed competition for Broadway audiences over the next few weeks. Given the irreverence of some of the material — at one point stuffed animals are mutilated in ways that replicate the torments of Catholic martyrs — it is perhaps not a surprise to discover that the play’s author, Robert Askins, was nicknamed “Dirty Rob” as an undergraduate at Baylor, a Baptist-affiliated university where the sexual explicitness and violence of his early scripts raised eyebrows. But Mr. Askins had also been a lone male soloist in the children’s choir at St. John Lutheran of Cypress, Tex. — a child who discovered early that singing was a way to make the stern church ladies smile. His earliest performances were in a deeply religious world, and his writings since then have been a complex reaction to that upbringing. “It’s kind of frustrating in life to be like, ‘I’m a playwright,’ and watch people’s face fall, because they associate plays with phenomenally dull, didactic, poetic grad-schoolery, where everything takes too long and tediously explores the beauty in ourselves,” he said in a recent interview. “It’s not church, even though it feels like church a lot when we go these days.” The journey to Broadway, where “Hand to God” opens on Tuesday at the Booth Theater, still seems unlikely to Mr. Askins, 34, who works as a bartender in Brooklyn and says he can’t afford to see Broadway shows, despite his newfound prominence. He seems simultaneously enthralled by and contemptuous of contemporary theater, the world in which he has chosen to make his life; during a walk from the Cobble Hill coffee shop where he sometimes writes to the Park Slope restaurant where he tends bar, he quoted Nietzsche and Derrida, described himself as “deeply weird,” and swore like, well, a satanic sock-puppet. “If there were no laughs in the show, I’d think there was something wrong with him,” said the actor Steven Boyer, who won raves in earlier “Hand to God” productions as Jason, a grief-stricken adolescent with a meek demeanor and an angry-puppet pal. “But anybody who is able to write about such serious stuff and be as hilarious as it is, I’m not worried about their mental health.” Mr. Askins’s interest in the performing arts began when he was a boy attending rural Texas churches affiliated with the conservative Lutheran Church-Missouri Synod denomination; he recalls the worshipers as “deeply conservative, old farm folks, stone-faced, pride and suffering, and the only time anybody ever really livened up was when the children’s choir would perform.” “My grandmother had a cross-stitch that said, ‘God respects me when I work, but he loves me when I sing,’ and so I got into that,” he said. “For somebody who enjoys performance, that was the way in.” The church also had a puppet ministry — an effort to teach children about the Bible by use of puppets — and when Mr. Askins’s mother, a nurse, began running the program, he enlisted to help. He would perform shows for other children at preschools and vacation Bible camps. “The shows are wacky, but it was fun,” he said. “They’re badly written attempts to bring children to Jesus.” Not all of his formative encounters with puppets were positive. Particularly scarring: D

Q’ is no more, after all, than a figment of scholarly imagination (i.e. a hypothesis). Not one scrap of manuscript evidence has turned up which can plausibly be thought of as part of this document, in any of its recensions. The three supposed stages by which it came into its final form, visible in Matthew, reflect suspiciously closely the theological and history-of-religions predilections of one strand within modern New Testament studies, rather than any hard evidence within the first century.

The most crucial pre-Christian interpretation of Psalm 110 (“The Lord said to my Lord, ‘Sit at my right hand’”) can be found in a manuscript discovered at the Dead Sea, 11Q13,37 in which the author interpreted Genesis 14: 18–20, the puzzling passage about the priest Melchizedek, in light of Psalm 110, and then applied that interpretation to make a pesher-exposition of a variety of thematically related passages.

The proper liturgical calendar of only 364 days (4Q394 1:1–3)

Check out the book trailer for Gatehaven, my Christian Gothic historical. http://www.youtube.com/watch?v=WRa4h1...

How are Christians to maintain their Christian values? By building on the Word, praying in the Spirit, and focusing on the love and mercy of God. For

the Nicaean Creed simply stated that Christians believed in the Holy Spirit, period.

The act of baptism and its meaning make this ceremony one of the most beautiful experiences in the life of many Christians. There

we Christians tend to be “leaky vessels”—we need a constant refilling of the Spirit.

Mormonism is sui generis—that is to say, it offers its own unique set of questions and answers for the world that overlaps with but is not identical to any other set of questions and answers, whether those posed by modern science or creedal Christianity. What this also means, however, is that while Mormonism is internally coherent, intellectually rewarding, spiritually satisfying, and theologically profound, when viewed solely through any other lens it will appear flawed, foolish, and even scandalous.

Post-Modernism (n.): That period that comes between Modernism (q.v.) and Post-Post-Modernism. Modernists think that Science makes it possible for us to know everything perfectly and objectively, and that therefore all claims to know anything that can't be put into a test tube or under a microscope are illusory. Post-Modernists think that Modernism was wrong and that therefore we can't know anything at all. This is considered a great advance in human knowledge. Modernists think that anyone (except a Scientist) who makes a universal truth claim is a great fool; Post-Modernists think that anyone at all who makes a universal truth claim is a sly devil who is trying to gain power over you. Both are relativists, but while the Modernist is absolutely relative, the Post-Modernist is relatively more relative. The Post-Modernist also uses more jargon, like "metanarrative," "totalizing discourse," "sexual politics," and "hegemonic power structure," words which, when fully "deconstructed," all basically mean "My, look how devilishly clever and up to date I am!

It is not our place to render a verdict on the state of another person's soul, and we will be far more effective (and better Christians) when we give people the benefit of the doubt. To simply assume that someone with doubts is guilty of some grave moral transgression or to cause that person to feel in any way unfaithful or unworthy merely because of his questions displays a lack of charity.

Romans is the most influential document in Christian history. It stimulated not only the Protestant Reformation but many other revivals throughout history.

What we discover is transforming grace (Romans 12:2) that leads Christians to “walk in newness of life” (Romans 6:4) and to avoid a life of sin (verses 1–14).

Paul repeatedly promises Christians that nothing can separate them from the love of that God who is “for” them.

Many take it for granted that they are Christians, simply because they subscribe to certain theological tenets. But they have not brought the truth into practical life. They have not believed and loved it, therefore they have not received the power and grace that come through sanctification of the truth. Men may profess faith in the truth; but if it does not make them sincere, kind, patient, forbearing, heavenly-minded, it is a curse to its possessors, and through their influence it is a curse to the world.

Ronald J. Sider admonishes that “if Christians could recover the practice of the Sabbath, it would help us turn away from the mad consumerism that is destroying people and the environment. . . . And in those quiet times in the divine presence, the God of the poor would transform our materialistic hearts and make us more generous.

Wholesale drugs; big shit. He was ready to swim with the big sharks but one thing was holding him back from getting to the millions; Christian Knight. Q was just waiting on the call from his cellmate in prison to tell him to come through.

If he would have had really been on his P’s and Q’s, he would have known that there were a few things off about the strip club tonight. Christian never

This healed ear was never the same. It hears what no others can. It hears the truth and only the truth. Whatever words it hears, even the lies of men, it knows only the truth.

Christ’s death proves God’s great love for man. It is our pledge of salvation. To remove the cross from the Christian would be like blotting the sun from the sky. The cross brings us near to God, reconciling us to Him. With the relenting compassion of a father’s love, Jehovah looks upon the suffering that His Son endured in order to save the race from eternal death, and accepts us in the Beloved.

I pledge allegiance to the Christian flag and to the Savior for whose kingdom it stands. One Savior, crucified, risen, and coming again with life and liberty to all who believe.

What drew you to our language school? What did you think of the young foreign teachers who rotated in year after year? What did you think of Bible class? of God? Were the stories real to you or mere fairy tales? What kept you from becoming a Christian? Do you ever still think about it? Do you ever still think about Him?

But scholars believe Matthew expanded on the work of his predecessor with the help of the Q source, a theoretical collection of the sayings of Jesus. His work reflects the sharp divide between Jewish Christians who accepted Jesus as the messiah and Jews who did not. The depiction of Jesus’ appearance before Pilate is similar to Mark’s, with one critical addition.

In a thousand years, however, Mormonism will no longer be an upstart religion, with all the volatility and vulnerability of adolescence. People will no more leave Mormonism over the Mountain Meadows Massacre than modern Jews leave Judaism over biblical genocide. Mormon polygamy will be no more (and no less) vexing than ancient polygamy. The Book of Abraham will be no more textually troubling than the Bible’s Deuteronomists or multiple Isaiahs. Multiple versions of Joseph Smith’s first vision will be no more faith-shaking than varying accounts of Paul’s conversion or the disharmony of the Gospels. But we live now, not a thousand years from now. The scandals are real, and the doubt and pain they cause are real. To explain a problem and reconcile it in our minds is not to deny its existence or significance. Having spent my professional life working in an academy largely allergic to the extrarational claims of faith, and in a field of religious history where many colleagues are devoted evangelicals or Catholics, I know well that in the view of Enlightenment rationalism and scientism on the one hand and historic Christianity on the other, much of Mormonism appears foolish and scandalous. That the same can be said of every other religion hardly puts salve in the wound. We are not called to abandon our natural reason; to do so would not only lead to fanaticism but also to reject one of our greatest divine inheritances. Yet to remain open to all the infinite possibilities of an inexplicable cosmos, we have to humbly acknowledge the limits of human rationality and accept complementary ways of knowing and being. We do not proceed merely on faith, but we do recognize that faith and trust are essential ingredients in a holistic approach to life. By definition, to have faith—in God, in Mormonism, in anything—is to act on claims that in the end can be neither proven nor disproven. To base one’s life on unfalsifiable claims is not a sign of intellectual weakness or antirationality, but rather a perfectly normal human response to the uncertainty that is the lot of mortality.

There are certain inequities, iniquities, and injustices in this world that no amount of historicizing, contextualizing, or theologizing will satisfy. Some are so devastating that they challenge our faith in humanity and sometimes our faith in the church and even in God. As we ponder on certain controversies and conundrums, sometimes we are simply left without a good answer, either for ourselves or for those we love. These are the moments that test our hope. In our pain and disorientation, we are forced to plumb the depths of our faith, our hope, and our love—the very foundations of our Christian discipleship. At times the church itself may be both the source and the site of our struggles. More will be said in chapters 8 and 9 about how and why the church can be the place where we

For Muslims, Jesus is seen as the messianic prophet they have claimed him to be. Islamic portraits of Jesus are said to parallel Q, James, and the Didache. Thus, we have a Jesus dynasty offered to a world in need of a less contentious religious history and engagement. Once again we have Jesusanity, not Christianity.

Kierkegaard made the point that Christianity is unscientific. That is, one does not relate to Christianity objectively. In one of his most influential books, Concluding Unscientific Postscript, Kierkegaard fervently reminds us that one cannot relate to Christianity as one relates to science.

But being in a church does not make one a real Christian any more than being in a library makes one a book.

You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God.—Fundamentals of Christian Education, pp. 307, 308.

for the Christian, good acts are not the cover for improper motives but, instead, the fruit borne of a loving relationship with God.

The great Christian revolutions came not by the discovery of something that was not known before. They happen when someone takes radically something that was always there. —H. Richard Niebuhr

They who upon pretence of Christian liberty do practice any sin, or cherish any sinful lust, as they do thereby pervert the main design of the grace of the gospel q to their own destruction, so they wholly destroy rthe end of Christian liberty, which is, that being delivered out of the hands of all our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our lives. ( q Rom 6:1-2; rGal 5:13; 2Pe 2:18,21)

To be converted one must first be convinced.

Paul was a living example of what every true Christian should be. He lived for God’s glory. . . . “For me to live is Christ.” Philippians 1:21.—Our High Calling, p. 363.

This solution, while logical, may also in part be motivated by Christian theological concerns. The idea of Q developed in the late nineteenth century in Germany, where Protestants and Catholics needed to find unity in their newly emerging nation-state, and the Jewishness of Jesus was increasingly being negated by the forerunners of Nazi theology

Throughout history, Christians have always found themselves strained between strict religious practices and expressing Christ’s love.

Christians should never forget that whenever they find themselves on a “Patmos,” surrounded by an endless raging “sea”—whatever that sea may mean to them—they are not alone.

When then senator Obama visited Google in 2007, CEO Eric Schmidt jokingly began the Q&A like a job interview, asking him, “What’s the best way to sort a million thirty-two-bit integers?” Without missing a beat, Obama cracked a wry smile and replied, “I think the Bubble Sort would be the wrong way to go.” The crowd of Google engineers erupted in cheers. “He had me at Bubble Sort,” one later recalled.

Transformation happens less by arguing cogently about something new than by generating active new practices that shift the experience of the basis for reality. In other words, the best way of making ideas have impact is to embed them into the very rhythms and habits of the community in the form of common tools and practices.

Q. 7. What are the fruits or properties of this love? 'A. St. Paul informs us at large: “Love is longsuffering.” It suffers all the weaknesses of the children of God, all the wickedness of the children of the world; and that not for a little time only, but as long as God pleases. In all, it sees the hand of God, and willingly submits thereto. Meantime, it is “kind.” In all, and after all, it suffers, it is soft, mild, tender, benign. “Love envieth not”; it excludes every kind and degree of envy out of the heart. “Love acteth not rashly,” in a violent, headstrong manner; nor passes any rash or severe judgment. It “doth not behave itself in decently”; is not rude, does not act out of character. “Seeketh not her own” ease, pleasure, honour, or profit. “Is not provoked”; expels all anger from the heart. “Thinketh no evil”; casteth out all jealousy, suspiciousness, and readiness to believe evil. “Rejoiceth not in iniquity”; yea, weeps at the sin or folly of its bitterest enemies. “But rejoiceth in the truth”; in the holiness and happiness of every child of man. “Love covereth all things,” speaks evil of no man; “believeth all things” that tend to the advantage of another’s character. It “hopeth all things,” whatever may extenuate the faults which cannot be denied; and it “endureth all things” which God can permit, or men and devils inflict. This is the “law of Christ, the perfect law, the law of liberty.” ‘And this distinction between the “law of faith” (or love) and “the law of works” is neither a subtle nor an unnecessary distinction. It is plain, easy, and intelligible to any common understanding. And it is absolutely necessary, to prevent a thousand doubts and fears, even in those who do walk in love.

Sorry losers and haters, but my I.Q. is one of the highest —and you all know it! Please don’t feel so stupid or insecure, it’s not your fault

Rather fear the one who is able to destroy both body and soul in Gehenna [hell fire].

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The assumption had been that preaching an apocalyptic message of judgment could attract people to a movement that promised salvation from that judgment.

Thus we are coming to understand that the Greco-Roman age was experienced as an erosion of illustrious traditions and as a fragmentation of societies whose loss was keenly felt by all the peoples of the eastern Mediterranean lands. Foreign governance within a people’s home country, and the widespread displacement of people from their native lands, left many traditional social and religious functions unattended. People were left to their own devices, whether at home in an alien environment or living abroad in ghetto-like clusters throughout the empires.

But now, included as one of the gospels in the New Testament, the differences between Mark and his sources could no longer be seen.

There is no indication that any of the Jesus movements were interested in salvation by personal, spiritual transformation on the model of the Christ event.

we have not been able to imagine a social system capable of adequate constraints on the abuse of power, much less a society in which the exercise of power is rewarded for its programs in support of human well-being.

The Christian myth can be studied as any other myth is studied. It can be evaluated for its proposal of ways to solve social problems, construct sane societies, and symbolize human values. The gospel can be discussed as an enculturating mythology, and the question of its influence in American culture can be pursued without the constant interruption of questions and claims about the historical truth of unique events.

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