Redemption Motivational Quotes

I believe some people are inherently evil. I believe guilt is a powerful motivator. I believe redemption is something you can strive for but never fully achieve. I believe second chances exist only in dreams, never in reality. I believe you don't have years, or months, or weeks to impact a person's life. You have seconds. Seconds to win them over, And seconds to lose them.

Since the primary motive of the evil is disguise, one of the places evil people are most likely to be found is within the church. What better way to conceal one's evil from oneself as well as from others than to be a deacon or some other highly visible form of Christian within our culture

Love is the motive, but justice is the instrument

Love is the motive, but justice is the instrument. —REINHOLD NIEBUHR

I believe some people are inherently evil. I believe guilt is a powerful motivator. I believe redemption is something you can strive for but never fully achieve. I believe second chances exist only in dreams, never in reality. I believe you don’t have years, or months, or weeks to impact a person’s life. You have seconds. Seconds to win them over, And seconds to lose them.

I believe some people are inherently evil. I believe guilt is a powerful motivator. I believe redemption is something you can strive for but never fully achieve. I believe second chances exist only in dreams, never in reality. I believe you don’t have years, or months, or weeks to impact a person’s life. You have seconds. Seconds to win them over, And seconds to lose them. —CAIN

There is always a danger that in our asceticism we shall be tempted to imitate the sufferings of Christ. This is a pious but godless ambition, for beneath it there always lurks the notion that it is possible for us to step into Christ's shoes and suffer as he did and kill the old Adam. We are then presuming to undertake that bitter work of eternal redemption which Christ himself wrought for us. The motive of asceticism was more limited--to equip us for better service and deeper humiliation.

A person caught in a neurotic state, in some respects may well be compared to a man bewitched. Forced to a very low level of behavior, people suffering from a neurosis is capable of acting jarring and so destructive to themselves and to others, with basic or instinctive motivations.

If you try to convert someone, it will never be to effect his salvation but to make him suffer like yourself, to be sure he is exposed to the same ordeals and endures them with the same impatience. You keep watch, you pray, you agonize-provided he does too, sighing, groaning, beset by the same tortures that are racking you. Intolerance is the work of ravaged souls whose faith comes down to a more or less deliberate torment they would like to see generalized, instituted. The happiness of others never having been a motive or principle of action, it is invoked only to appease conscience or to parade noble excuses: whenever we determine upon an action, the impulse leading to it and forcing us to complete it is almost always inadmissible. No one saves anyone; for we save only ourselves, and do so all the better if we disguise as convictions the misery we want to share, to lavish on others. However glamorous its appearances, proselytism nonetheless derives from a suspect generosity, worse in its effects than a patent aggression. No one is willing to endure alone the discipline he may even have assented to, nor the yoke he has shouldered. Vindication reverberates beneath the missionary's bonhomie, the apostle's joy. We convert not to liberate but to enchain. Once someone is shackled by a certainty, he envies your vague opinions, your resistance to dogmas or slogans, your blissful incapacity to commit yourself.

Repentance is the first step towards redemption.

No one is ever beyond redemption, if they choose to walk that path.

believe some people are inherently evil. I believe guilt is a powerful motivator. I believe redemption is something you can strive for but never fully achieve. I believe second chances exist only in dreams, never in reality. I believe you don’t have years, or months, or weeks to impact a person’s life. You have seconds. Seconds to win them over, And seconds to lose them.

Hence, it is quite conceivable that even the sense of guilt engendered by civilization is not recognized as such, but remains for the most part unconscious, or manifests itself as an unease, a discontent, for which other motivations are sought. The religions, at least, have never ignored the part that a sense of guilt plays in civilization. Moreover - a point I failed to appreciate earlier - they claim to redeem humanity from this sense of guilt, which they call sin. From the way in which this redemption is achieved in Christianity - through the sacrificial death of one man, who thereby takes upon himself the guilt shared by all - we drew an inference as to what may have been the original occasion for our acquiring this primordial guilt, which also marked the beginning of civilization.

The highest motive must remain rooted in the person of God himself: his love for the world, his redemptive work in Christ, and his promise that all nations will hear and that his glory will fill the earth.

What is a game? (Marx said) It's tomorrow, and tomorrow, and tomorrow. It's the possibility of infinite rebirth, infinite redemption. The idea that if you keep playing, you could win. No loss is permanent, because nothing is permanent, ever.

My motivation for writing this book is not to win a debate. It is not so I could be right and you wrong. More than anything, my hope is that you will come away with a better understanding of this complex issue, from every angle, so you can make informed choices that affect eternity

Getting to your full potential is impossible if you carry destructive habits from the past with you. By lighting the torch of redemption, you can make sure your nefarious deeds are put away and replaced with noble deeds that will eventually transform you into a healthier individual.

Jealous has made lot of people fake activists. They choose sides not the truth or facts. They choose whom to fight. They choose what must happen to the person, they are hating and fighting. They choose violence not redemption , justice or peace. Choose to have a purpose and not a hidden agenda, In other people lives.

SCRIPTURE READING: EPHESIANS 4:1–15 KEY VERSES: EPHESIANS 4:14–15 That [you] . . . speaking the truth in love, may grow up in all things into Him who is the head—Christ. The pattern Jesus gave us to live by is one of love. Paul wrote, “I . . . implore you to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love” (Eph. 4:1–2 NASB). As a believer, live each day in such a way that your life honors the Lord, who saved you through His mercy and grace. This means to live in a “manner worthy” of your calling. How did Jesus call you? Did He come to you with a list of demands, requiring you to fulfill each one before He would consider caring for you? No. He came to you in love. Redemptive love brought Him to earth so that you might receive eternal salvation. Love was all the motivation He needed to be crucified at Calvary. His love watches over you, protects you, plans your future, and encourages you not to give up in times of sorrow and discouragement. You will spend eternity in the radiant goodness and greatness of His blessings, all because He chooses to love you. Love that is from God is humble and gentle. It loves with the surety of Christ. Someone today is hurting because he thinks God could not possibly love him. You know the truth about His love; will you tell him? Thank You, Lord, that I know the truth about Your love. Help me to share it with others. (SEEKING HIS FACE)

I believe that the time is ripe for contemporary Christians to engage in serious reflection on the shape of our eschatology. This eschatology must be grounded firmly in the entire biblical story, beginning with God’s original intent for earthly flourishing and culminating in God’s redemptive purpose of restoring earthly life to what it was meant to be—a purpose accomplished through Christ. We especially need to grapple with the robust ethical implications of this biblical eschatology, exploring how a holistic vision of the future can motivate and ground compassionate yet bold redemptive living in God’s world.

MARCH 31 The cross is evidence that in the hands of the Redeemer, moments of apparent defeat become wonderful moments of grace and victory. At the center of a biblical worldview is this radical recognition—the most horrible thing that ever happened was the most wonderful thing that ever happened. Consider the cross of Jesus Christ. Could it be possible for something to happen that was more terrible than this? Could any injustice be greater? Could any loss be more painful? Could any suffering be worse? The only man who ever lived a life that was perfect in every way possible, who gave his life for the sake of many, and who willingly suffered from birth to death in loyalty to his calling was cruelly and publicly murdered in the most vicious of ways. How could it happen that the Son of Man could die? How could it be that men could capture and torture the Messiah? Was this not the end of everything good, true, and beautiful? If this could happen, is there any hope for the world? Well, the answer is yes. There is hope! The cross was not the end of the story! In God’s righteous and wise plan, this dark and disastrous moment was ordained to be the moment that would fix all the dark and disastrous things that sin had done to the world. This moment of death was at the same time a moment of life. This hopeless moment was the moment when eternal hope was given. This terrible moment of injustice was at the very same time a moment of amazing grace. This moment of extreme suffering guaranteed that suffering would end one day, once and for all. This moment of sadness welcomed us to eternal joy of heart and life. The capture and death of Christ purchased for us life and freedom. The very worst thing that could happen was at the very same time the very best thing that could happen. Only God is able to do such a thing. The same God who planned that the worst thing would be the best thing is your Father. He rules over every moment in your life, and in powerful grace he is able to do for you just what he did in redemptive history. He takes the disasters in your life and makes them tools of redemption. He takes your failure and employs it as a tool of grace. He uses the “death” of the fallen world to motivate you to reach out for life. The hardest things in your life become the sweetest tools of grace in his wise and loving hands. So be careful how you make sense of your life. What looks like a disaster may in fact be grace. What looks like the end may be the beginning. What looks hopeless may be God’s instrument to give you real and lasting hope. Your Father is committed to taking what seems so bad and turning it into something that is very, very good.

To be conscious of unfreedom one must have a concept of what freedom and respect for life are. A person who has never experienced this as a child, who has only known hypocrisy, without ever having come across a single helping witness, does not demonstrate for freedom. Such a person demands order and uses violence to achieve it, just as he or she learned as a child: order and cleanliness at any price is the motto, even if it is at the price of life. The victims of such an upbringing ache to do to others what was once done to them. If they don't have children, or their children refuse to make themselves available for their revenge, they line up to support new forms of fascism. Ultimately, fascism always has the same goal: the annihilation of truth and freedom. People who have been mistreated as children, but totally deny their suffering, use the mottoes and labels of the day. They thereby meet the approval of others like them because they are also helping to conceal their truth. They are consumed by the perverse pleasure in the destruction of life that they observed in their parents when young. They long to at last be on the other side of the fence, to hold power themselves, passing it off, as Stalin, Hitler, or Ceausescu have done, as "redemption" for others. This old childhood longing determines their political "opinions" and speeches, which are therefore impervious to counter-arguments. As long as they continue to ignore or distort the roots of the problem, which lie in the very real threats experienced in their childhood, reason must remain impotent against this kind of persecution complex. The unconscious compulsion to revenge repressed injuries is more powerful than all reason. That is the lesson that all tyrants teach us. One should not expect judiciousness from a mad person motivated by compulsive panic. One should, however, protect oneself from such a person.

Although sin cries out for Jesus to depart from our presence, He refuses to listen. Jesus has seen it all—our sin, brokenness, mangled motives, and wayward actions—yet still He embraces us with forgiveness and mercy, salvation and redemption.

IN ORDER TO INCLINE our will to fulfill exactly the will of God and to promote His glory, let us remember that He has set the example by loving and honoring us in a thousand different ways. He created us out of nothing, after His own likeness, and He subordinated all other things to our use. In our redemption He passed by the most brilliant Angel to choose His only Son, Who paid the price of the world, not with perishable gold or silver, but with His sacred blood in a death as cruel as it was wretched. He continually guards us from the fury of our enemies, He fights for us with His grace, and, to nourish and strengthen us, He is always ready to feed us with the Precious Body of His Son in the Sacrament of the Altar. Do not these constitute convincing proofs of God’s tremendous love for us? Who can understand the immensity of His love for such wretched creatures? What should be our gratitude towards so generous a benefactor! If the great men of the world think they are obliged to do something in return for the respect paid them, even by those inferior as to position and wealth, what return ought not the very worms of the earth make when honored with such remarkable love and esteem by the sovereign Lord of the Universe? In particular, we must never forget that His majesty is infinitely worthy of our service, a service motivated by a single principle of love, whose only object is His will and desire.

The redemption of the mind, is equally important, as the redemption of the heart.

Regardless of how low a person stoops, it is never too late to uncover a redemptive epiphany. Can I mine an inspirational ray of motivation from my darkest thoughts that allows me to confront the commonplace disorders and tragic interruptions of life? What physical, mental, and emotional strumming make up the tinderbox that produces the moral tension that gives meaning to the life of an ordinary person? Amongst the chaos, confusion, and compromises that mark existence, how do we go about understanding ourselves? How do we become in touch with our personal band of raw emotions? Does self-transformation commence by admitting illicit impulses, irrational thoughts, disturbing habits, mythic misgivings, and stinted worldview? Do we learn through deconstructing our maverick experiences or through intellectual abstraction? In order to move forward in life, is it sometimes necessary to dissect ourselves? Would it prove helpful systematically to take apart nightmarish experiences that seemly never let go of a person?

In the end, Vasile knew he couldn’t take any other path. He knew he needed a purpose to his life, one that justified all the hardships he’d endured in the past. Redemption was a strong motive. His talent had propelled him to great heights only to cause him to be cast down. He couldn’t dispose of it. It was part of him. It made him who he was. He too craved salvation.

There’s nothing wrong with being motivated and driven, just like there’s nothing wrong with being a party boy. You’ve only got one life; you do you, be proud, and to hell with anyone who has a problem with it.

Time redemption can be brought into manifestation when you keep focusing on your vision.

Before Luther's vehemence many humanists and others desirous of reform in the church now began to lose confidence that he was the prophet for whom they so earnestly waited. Erasmus had committed himself firmly to neutrality. Now his hostility to Luther hardened. A Louvain theologian, Peter Barbirius, tried to coax him into an alliance against Luther. Erasmus replied bitterly on August 13, 1521. He said he had read less than a dozen pages of Luther, and he reproached those who had attacked Luther as a seditious person inciting the common people to revolt-as Latomus had done, although Erasmus did not mention him by name. His bitterness and hostility extended to the Lutheran camp and to those Lutherans who "by odious means" had tried to seduce him to their side. Yet, said he to Barbirius, "I fear that they are very numerous who with mighty invective attack secondary propositions among Luther such as, Although one may do good works, they are sinful,' although they themselves do not believe in that which creates the foundation of our faith, that the soul survives the death of the body."'' Erasmus called such a paradoxical statement a "secondary proposition," and we may be tempted to follow his lead. On one level Luther's declaration that all good works are tainted with sin sounds like modern questions based on sociobiology and psychological inquiry. Is selfless human action possible, or is there in the very performance of an unselfish act a superior sense of generosity and magnanimity that are desirable emotional rewards for benevolence? At a certain point such questions may seem to lead only to sophomoric squabbles over meaningless issues. For Luther something grand and fundamental was at stake. That was that morality could not become a substitute for intimate involvement in the drama of redemption. To those satisfied with their conduct in the world (as most of us usually are) Luther's message was one of radical introspection, intended to drive us not to the enumeration of our sinful acts but to the examination of the spirit that motivated them. In the complexity of that infinite rejection of our own power of disinterested benevolence, we were to be driven to a saving despair about ourselves and into the arms of Christ, who alone could save us. Morality without Christ might have value in the world in helping people get along with one another, and Luther never denied the role of reason in helping human beings create orderly societies. By his assertion that we sin when we do good works, he made a frontal assault on Renaissance intellectuals enamored not only with classical literature but with the proud sense of culture that was part of it. He implicitly attacked the pride not only of those who found virtue in giving alms, going on pilgrimage, and the like but also of those who claimed to be good because they imitated virtuous men of classical times. Luther made Christ the only virtue and made it impossible to speak of goodness in any way without calling Christ into the argument.

When evil manifests through a father's criminal actions, it can leave a legacy of darkness, transferring like a curse to future generations. But know this the power of redemption and forgiveness can break the cycle, shattering the chains of inherited evil and freeing you to forge a new path.

God’s power is able to change stony, stubborn heart to kind, responsive heart.

That apocalyptic dimension of Jesus’ self-understanding defies every attempt to “de-historicize” Him—to abstract His teaching from the existential setting of His life and death. Although many writers, especially in recent times, have engaged in such attempts, they have invariably changed the Gospel into some theory of ethical and religious philosophy—a theory quite separable from the person of Jesus Himself. Whatever else may be said of “the historical Jesus,” He was certainly motivated by apocalyptic concerns. Moreover, it is perhaps the case that a renewed attention to this apocalyptic dimension of the Gospel—“a special and extreme mode of presenting the drama of saving history” (Von Balthasar)—is particularly needful today by way of response to the secular messianisms, utopian hopes, and revolutionary impulses of modern culture and politics.

I could see the smudge of a pistol in his reflection’s grip, aimed right at my back. “I’m pretty good at reading people,” I said calmly, not turning around. “Figuring out their motivations. What makes them tick.” He didn’t say anything. I could almost hear him breathe. “You’re thinking, right about now,” I said, “that I’m the straw that’s breaking the camel’s back. That if you took me out of the picture, your life would be a whole lot simpler and safer. I don’t blame you for that. If I was in your shoes, I’d feel the same way. But I’m going to ask you a question, Gary. Just one question.” Still no reply. I imagined his finger curling around the trigger, a gentle squeeze from doomsday. “Gary, you know my name. And you’ve read Harmony’s file on me. The crime scene reports. The speculation and the rumors. You’ve seen the pictures of the bodies. Or what’s left of them. Do you believe what’s in that file, Gary?” His voice was almost too soft to hear. “I do,” he whispered. “You’re a fucking monster.” “Good. Then I want to ask you another question. You’ll get one shot, Gary, just one shot…so what do you think will happen if it doesn’t kill me?” His reflection’s arm wavered, then dropped limply to his side. I let myself out.

The motivating factor behind God’s redemptive plan for every man and woman is His love for us. He not only loves us, He so loves us!

The Lord Jesus has set His suffering life before us as an underwriting for us to copy by tracing that He may be reproduced in us [1 Pet. 2:20-21]. This is spiritual xeroxing: Christ Himself is the original copy, the Spirit is the light, the divine life is the ink, and we are the paper for Christ to be reproduced in us. While we are bearing sorrows, suffering unjustly, we experience the grace of God, enjoying the motivation of the divine life within us and its expression in our life, that in our behavior we may become a reproduction of Christ, suffering as He suffered and living as He lived. This is God’s calling us to the suffering of Christ. God has called us also for the purpose that we may obtain the glory of the Lord Jesus Christ (2 Thes. 2:14). Man was created in the image of God and after the likeness of God that man might contain God and express God. After man sinned and fell, God’s original purpose in creating man was lost; man could no longer contain or express God. God, however, accomplished redemption for man, and He called His chosen ones unto salvation in sanctification of the Spirit and belief of the truth that they might obtain the glory of the Lord Jesus Christ (2 Thes. 2:13-14). The glory of the Lord Jesus Christ is that Christ is the Son of God the Father, possessing the Father’s life and nature to express Him. To obtain the glory of Christ is to be in the same position as sons of God to express Him.

DEVOTION TO GOD’S KINGDOM OVER SELF OR TRIBE ENABLES SACRIFICE People in a church with movement dynamics put the vision ahead of their own interests and needs. What matters to the members and staff is not their own individual interests, power, and perks, but the fulfillment of the vision. They want to see it realized through them, and this satisfaction is their main compensation. The willingness to sacrifice on the part of workers and members is perhaps the key practical index of whether you have become a movement or have become institutionalized. Members of a church with movement dynamics tend to be more self-motivated and need less direct oversight. They are self-starters. How does this happen? Selfless devotion is not something that leaders can create — indeed, it would be dangerous emotional manipulation to try to bring this about directly. Only leaders who have the vision and devotion can kindle this sacrificial spirit in others. A dynamic Christian movement convinces its people — truthfully — that they are participating in God’s redemptive plan in a profoundly important and practical way. Participants say things like, “I’ve never felt more useful to the Lord and to others.” Church meetings in movement-oriented churches feel deeply spiritual. There is much more “majoring in the majors” — the cross, the Spirit, the grace of Jesus. People spend more time in worship and prayer.

motive matters more with good deeds than it does with bad. When all the guilt and shame for the bad we've done have run their course, it's the good we did that can save us. But then, when salvation speaks, the secrets we kept, and the motives we concealed, creep from their shadows. They cling to us, those dark motives for our good deeds. Redemption's climb is steepest if the good we did is soiled with secret shame.

Visionary leadership is not reactive. It refuses to arrogantly offer the right solution or give the right answer. Rather, leading with vision requires that we relate to people. Dan Allender writes, Leadership is not about problems and decisions; it is a profoundly relational enterprise that seeks to motivate people toward a vision that will require significant change and risk on everyone’s part. Decisions are simply the doors that leaders, as well as followers, walk through to get to the land where redemption can be found.3 Leadership hinges on relationship, and that requires us to risk. And though I’m convinced that visionary, relational leadership is a bedrock Christian posture, we all have a disturbing bent toward relational immaturity. I see how easily I become cynical, dismissive, judgmental, and reactive. I see how quickly I’m tempted to blast back at the person who sends a critical e-mail, or judge the person who doesn’t make progress fast enough, or get impatient with those I manage who don’t accomplish exactly what I think they should. Our journey toward dealing compassionately with difficult people doesn’t simply require us to learn a bit more about others. It also requires us to become better acquainted with ourselves.

the cross itself, the very foundation of all of redemption, is first and foremost the result of the love of the Father for the Son and the love of the Son for the Father. The former guarantees that all will honor the Son; the latter guarantees that the Son perfectly obeys his heavenly Father. Jesus came to complete the work that his Father gave him to do (17:4). We so often think that the ultimate motivation behind the cross is God's love for us. I do not want to downplay the importance of that love; indeed, I shall return to it in a minute. But we must see that in John's Gospel the motivating power behind the entire plan of redemption was the Father's love for his Son and the Son's love for his Father. When Jesus found himself in an agony in Gethsemane, he did not finally resolve to go through with the plan of redemption by saying, "This is awful, but I love those sinners so much I'll go to the cross for them" (though in a sense he might have said that), but "Not my will but yours be done." In other words, the dominating motive that drove him onward to perfect obedience was his resolution, out of love for his Father, to be at one with the Father's will. Though we poor sinners are the unfathomably rich beneficiaries of God's plan of redemption, we are not at the center of everything. At the center was the love of the Father for the Son and the love of the Son for the Father.

There’s no lonelier feeling than when a crowd of people is staring at you and there’s nowhere to hide. But you know what you do? You take your lumps and then give it another shot the next time. A better shot. That’s all you can do.

The message of the King. An ambassador is always asking, “What does my Lord want to communicate to this person in this situation? What truths should shape my response? What goals should motivate me?” 2. The methods of the King. Here I will ask, “How does the Lord bring change in me and in others? How did he respond to people here on earth? What responses are consistent with the goals and resources of the gospel?” 3. The character of the King. Here I ask, “Why does the Lord do what he does? How can I faithfully represent the character that motivates his redemptive work? What motives in my own heart could hinder what the Lord wants to do in this situation?

Begin again.’ For in the rubble lies the raw material of redemption, where shattered fragments pave the path to a mosaic of renewal.

Was there nothing left in this world that was worth opening your eyes and fighting for?

Sin, the Fall, salvation, grace, election-how is it that they loom so large in the vocabulary of a movement which should have been Platonist, should have been theocentric? It is due, I think, to the overmastering influence of one man, St. Augustine. A Platonist if ever there was one, yet Fenelon quarried no material from him in writing the Maximes des saints. St. Augustine was a man in whom the moral struggle had become inextricably entwined with the search for God; further, he had to enter the lists against the great heresy of Pelagius, which sought to by-pass the mystery of redemption. Consequently, the doctrine of grace became a major preoccupation with him, and he darkened in, perhaps too unsparingly, the outlines of St. Paul's world-picture. Moreover, he sought to pluck the heart out of a mystery by his theory of the two rival delectations. If you avoided sin, it was only because conscious love for God then and there neutralized the attraction of it; your decision was made on a balance of motives. Exaggerated now from this angle, now from that, St. Augustine's theology has provided, ever since, the dogmatic background of revivalism.

I am not sure I understood what was motivating my behavior. I know I didn’t recognize that an emotion was driving my compulsive research. I would not have characterized myself as particularly anxious. In fact, I would have labeled it something else entirely if asked. I was advocating for myself. I was educating myself. I was taking an active role in my care. In retrospect, I can recognize that I was also completely terrified and, not knowing how to quiet my fear, took the only option I thought available to me: to attempt to bludgeon the feeling into submission with data. The problem with responding to emotion with data is that emotion doesn’t recognize it. Ironically, I was making the same mistake with myself that physicians make with their patients. I was not naming or tending to my own emotion.

The Upanishads have minutely classified every stage of spiritual advancement: - Jivanmukta ("freed while living") - a siddha ("perfected being") has progressed from the state of jivanmukta ("freed while living") to that of: - a paramukta ("supremely free" - full power over death); the latter has completely escaped from the mayic thralldom and its reincarnational round. The paramukta therefore seldom returns to a physical body; if he does return, he is: - an avatar, a divinely appointed medium of supernal blessings on the world. An avatar is unsubject to the universal economy; his pure body, visible as a light image, is free from any debt to Nature. The casual gaze may see nothing extraordinary in an avatar's form; but, on occasion, it casts no shadow nor make any footprint on the ground. These are outward symbolic proofs of an inward freedom from darkness and material bondage. [...] Krishna, Rama, Buddha and Patanjali were among the ancient Indian avatars. [...] Agastya, a South Indian avatar. - Mahavatar (Great Avatar) - Babaji's mission in India has been to assist prophets in carrying out their special dispensations. He thus qualifies for the scriptural classification of Mahavatar (Great Avatar). [...] Babaji is ever in communion with Christ; together they send out vibrations of redemption and have planned the spiritual technique of salvation for this age. The work of these two fully illumined masters is to inspire the nations to forsake wars, race, hatreds, religious sectarianism, and the boomerang evils of materialism.[...] Only one reason motivates Babaji in maintaining his physical form from century to century: the desire to furnish humanity wit ha concrete example of its own possibilities. Were man never vouchsafed a glumpse of Divinity in the flesh, he would remain oppressed by the heavy mayic delusion that he cannot transcend his mortality. - pg305-310, Chapter 33, Babaji, Yogi-Christ of Modern India

He wept gray tears in his anguish. All the crossings he traversed across have dissipated into nothing. His psyche is a vessel of brittleness. Throughout his tear-filled eyes, the crow's feather swirls; finding himself lost in a labyrinth, searching for a way to free himself from his scars. Through his misdeeds, he creates more mysteries and mazes. Each piece of bread that he steps upon is covered with thorns, needles; barbed wire, hooks; and every sharp point from his own mistakes, making him feel the consequences of his own indulging indulgence. For him, the only truths he can uncover are those that reside inside of him, and the Demon inside him does not want him to uncover them. By looking into his own mirror, he can see his nemesis before his eyes, the affliction that keeps him from the true meaning of his existence: himself and the subconscious he is governed by. The battle is between him and himself. From within, the rabbit is perishing, he is trying to figure out how to escape. When the Almighty has switched off the illumination of his radiance in the rabbit's life, there’s no paradise when Hades keeps on existing. Revelation misled him into believing he could be redeemed as he is unwell in discomfort, so he must resolve this conflict alone to find his healing. In retrospect, the previous entryway has been sealed. Through this journey of our missteps; restoration can be attained. Rehabilitating ourselves requires dismantling the demons within us to reach redemption. We must frolic like this rabbit lost in our own personal awareness, for we are all enmeshed in the maze of our own consciousness.

To only consider Nietzschean thought for its nihilistic, pessimistic, and destructive aspect is to only understand it partially. This view misses its real motivation and its creative and spiritual side. It's true that this destructive side is essential to Nietzsche's philosophy, but it's not the complete picture. Many often overlook Nietzsche’s spiritual and creative aspects. To him, nihilism was an essential part of his philosophy, but it wasn't the end goal. Today, many people mistakenly view it as such. Nietzsche used nihilism as a tool to destroy the false ideals of Judeo-Christian beliefs. However, he also differentiated these beliefs from Christ's original teachings. His ultimate goal was the "transvaluation", or revaluation, of all values. Nietzsche’s nihilism was a necessary but transitory phase which was meant to precede his grand and veritable task of reconstruction, of creation: the Übermensch, the Superman, who embodies the advanced stage of a superior humanity which would have transcended its "human, all-too-human" nature, to reach a supra-human, post-human stage, in conformity with the Nietzschean vital principle of eternal becoming and self-overcoming.

Until you place all of your trust in someone who keeps you company, you never truly understand how alone you are. Then you start to ask yourself these questions; Was that the motivation behind my actions? Did I need company so badly that I sold myself to a devil in order to feel it? Is this what it takes to rekindle my sense of life, so that I may feel deserving in this world?

Satan has obvious motives for fueling our denial of eternal punishment: He wants unbelievers to reject Christ without fear; he wants Christians to be unmotivated to share Christ; and he wants God to receive less glory for the radical nature of Christ’s redemptive work.

In my novel 'Panther in the Basement,' I retold the experiences that revealed to me, as a child, that sometimes there are two sides to a story, that conflicts are colored not only in black and white. In the last year of the British Mandate, when I was about eight, I befriended a British policeman who spoke ancient Hebrew and had memorized most of the Bible. He was a fat, asthmatic, emotional man, and perhaps a slightly muddled one, who fervently believed that the Jewish people's return to its ancestral land heralded redemption for the world at large. When the other children discovered my friendship with this man, they called me a traitor. Much later, I learned to take comfort in the thought that, for fanatic, a traitor is anyone who dares to change. Fanatics of all kinds, in all places at all times, loathe and fear change, suspecting that it is nothing less than a betrayal resulting from dark, base motives.

Jesus Christ is our righteousness. Jesus Christ is our holiness. Jesus Christ is our redemption.

Redemption is the gift of grace from a righteous God.

Rebirth is the grace of redemption.

The grace of redemption leads to repentance

Khaderbhai once said that every virtuous act is inspired by a dark secret. It mightn't be true of everyone, but it was true enough for me. The little good that I've done in the world has always dragged behind it a shadow of dark sinpiraction. What I do know now, and didn't know then is that , in the long run, motive matters more with good deeds than it does with bad. When all the guilt and shame for the bad we've done have run their course, it's the good we did that can save us. But then, when salvation speaks, the secrets we kept, and the motives we concealed, creep from their shadows. They cling to us, those dark motives for our good deeds. Redemption's climb is steepest if the good we did is soiled with secret shame.

The humans’ motivations were easy to guess, but the wizards’ interest was a mystery. One she couldn't yet solve. She had a habit of destroying the things she couldn't understand. Nothing good ever came of someone with unclear motives stalking her. She itched to be off the station and far from them.

So much blood has been spilled that redemption may be out of reach, in the end. Maybe all we can hope for is to be so exhausted by hate that we settle for the ceremonies of reconciliation. But I see that the great enemy in this battle is not the abolitionist, the Yankee soldier with his repeating-gun and well-made boots, or the negro who drops his work and runs towards the first scrap of blue cloth he spies between the trees. Our enemy is Nolan Oglesby and all the people like him, who never question their motives or doubt their desires. They are put on this earth to cause misery, because what they take so freely for themselves comes always at great cost to others.

BUT HEIDEGGER’S IDEA OF THE LEAP—a core concept in the religious philosophy of Søren Kierkegaard—already suggests that this redemptive alternative is not a purely logical, argumentative, or even only rationally motivated choice. Instead it is more a decision, and thus demands something more and something different. Something that is in fact based primarily not on reasons, but on will and courage, and above all on concrete personal experience, comparable to that of religious transformation: a vocation.

We must submit to the righteous God for our redemption.

Struggling to lift up his own weight, he staggered down a dirt path. Pain radiated throughout his body, his spirit crushed by insult and mockery. Despite the excruciating affliction he continued to walk, knowing that his destination would led him to even more suffering. Heavy, splintering wood pressed against his back, joining in with gravity to pull this man to the dusty ground. Anguish gripped his heart, yet he walked. Blood dripped from raw wounds, yet he carried on. There was no rescue plan. This man knew that he would experience death, but only after the shock of agony pierced his flesh. Still, he walked on, headed towards the place where he would breathe his last. His motivation was you.   Jesus Christ was sacrificed for you and for all mankind. He endured harsh treatment that led to death on the cross, providing people redemption from sin and the only way to be reconciled to God. He made that walk in humiliation regardless of whether or not anyone accepts Him as Lord and Savior. He didn’t do it because you deserve it or because you earned it. There is only one way He could have endured that immense amount of pain: true, unconditional, selfless love.   Knowing that someone would go through so much for you regardless of how you respond strips away any reason apart from love. The power of that kind of love is transforming. It transforms those who believe in it, drawing them closer to God, thus transforming their character to be more like His.

The future is shaped by young people foolish enough to believe they can topple a mountain. And yet, when we stand among the rubble, we wonder why no one tried sooner.

When the Holy Spirit convicts us of sin, He does so to bring us to repentance and, ultimately, to bring us to reconciliation with God, to forgiveness, to healing, and to cleansing. In other words, when the Spirit of God convicts us of sin, His entire purpose and entire motive is redemptive. When Satan accuses us, perhaps of the same sin, his purpose is to destroy us. That’s why Paul says: “Who shall bring any charge against God’s elect? It is God who justifies.

The Word of God is a message of His kindness and wrath. It is also about His salvation and judgement. It offers hope through redemption and serves as a warning to the unrepentant.