Religious Fathers Day Quotes

Thank you Heavenly Father. You heard my petition. You have answered my plea. May your name be glorified and be praised.

Each mind conceives god in its own way. There may be as many variation of the god figure as there are people in the world

Freedom prospers when religion is vibrant and the rule of law under God is acknowledged. When our Founding Fathers passed the First Amendment, they sought to protect churches from government interference. They never intended to construct a wall of hostility between government and the concept of religious belief itself. … To those who cite the First Amendment as reason for excluding God from more and more of our institutions every day, I say: The First Amendment of the Constitution was not written to protect the people of this country from religious values; it was written to protect religious values from government tyranny.

Don't create unbelief or doubt in people's minds. When you do so you ruin their lives and you have nothing to give them in its place. It's ok if people delude themselves; those delusions keep their day running.

Once you believe that god is not a private property of anybody, you are on your way to becoming a new messiah. Maybe your own if not the world's

An atheist is someone who is disappointed in his search of god. He is a man who strongly needed god but couldn't find him. Atheism is a cry of despair

If thou art called to pass through tribulation; if thou art in perils among false brethren; if thou art in perils among robbers; if thou art in perils by land or by sea; If thou art accused with all manner of false accusations; if thine enemies fall upon thee; if they tear thee from the society of thy father and mother and brethren and sisters; and if with a drawn sword thine enemies tear thee from the bosom of thy wife, and of thine offspring, and thine elder son, although but six years of age, shall cling to thy garments, and shall say, My father, my father, why can’t you stay with us? O, my father, what are the men going to do with you? and if then he shall be thrust from thee by the sword, and thou be dragged to prison, and thine enemies prowl around thee like wolves for the blood of the lamb; And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good. The Son of Man hath descended below them all. Art thou greater than he?

Why doesn't the pope convert to Calvinism? Why doesn't the Dalai Lama, convert to Christianity, why doesn't Billy Graham convert to Islam, Why doesn't the Ayatollahs convert to Buddhism, Why isn't Buddhism swept away? Religious leaders know that all religions are equal; they know that no one of them has the monopoly to the knowledge of God. They know that each religion is trying to find the hidden God and that no one religion can claim to have found him beyond doubt. That's why they remain where they are and respect each other.

Many [Tudor-era religious radicals] believed then, exactly as Christian fundamentalists do today, that they lived in the 'last days' before Armageddon and, again just as now, saw signs all around in the world that they took as certain proof that the Apocalypse was imminent. Again like fundamentalists today, they looked on the prospect of the violent destruction of mankind without turning a hair. The remarkable similarity between the first Tudor Puritans and the fanatics among today's Christian fundamentalists extends to their selective reading of the Bible, their emphasis on the Book of Revelation, their certainty of their rightness, even to their phraseology. Where the Book of Revelation is concerned, I share the view of Guy, that the early church fathers released something very dangerous on the world when, after much deliberation, they decided to include it in the Christian canon." [From the author's concluding Historical Note]

Years later, when Dostoevsky was reading the book of Job once again, he wrote his wife that it put him into such a state of "unhealthy rapture" that he almost cried. "It's a strange thing, Anya, this books is one of the first in my life which made an impression on me; I was then still almost a child." There is an allusion to this revelatory experience of the young boy in The Brothers Karamazov, where Zosima recalls being struck by a reading of the book of Job at the age of eight and feeling that "for the first time in my life I consciously received the seed of God's word in my heart" (9:287). This seed was one day to flower into the magnificent growth of Ivan Karamazov's passionate protest against God's injustice and the Legend of the Grand Inquisitor, but it also grew into Alyosha's submission to the awesomeness of the infinite before which Job too had once bowed his head, and into Zosima's teaching of the necessity for an ultimate faith in the goodness of God's mysterious wisdom. It is Dostoevsky's genius as a writer to have been able to feel (and to express) both these extremes of rejection and acceptance. While the tension of this polarity may have developed out of the ambivalence of Dostoevsky's psychodynamic relationship with his father, what is important is to see how early it was transposed and projected into the religious symbolism of the eternal problem of theodicy.

Those who do not honor the Sabbath and keep it holy displease [God]. Some people appear to think that if they have attended religious meetings, or performed some portion of the service required of them on Sunday, they are then at liberty to go to ball games, picture shows, or resorts of various kinds, and still continue to enjoy the favor of the Master. I say to you that if they persist in doing things of that kind, members of the Church will lose their faith; and the Spirit of our Heavenly Father will withdraw from them.

I knew a young fellow once, who was studying to play the bagpipes, and you would be surprised at the amount of opposition he had to contend with. Why, not even from the members of his own family did he receive what you could call active encouragement. His father was dead against the business from the beginning, and spoke quite unfeelingly on the subject. My friend used to get up early in the morning to practise, but he had to give that plan up, because of his sister. She was somewhat religiously inclined, and she said it seemed such an awful thing to begin the day like that. So he sat up at night instead, and played after the family had gone to bed, but that did not do, as it got the house such a bad name. People, going home late, would stop outside to listen, and then put it about all over the town, the next morning, that a fearful murder had been committed at Mr. Jefferson's the night before; and would describe how they had heard the victim's shrieks and the brutal oaths and curses of the murderer, followed by the prayer for mercy, and the last dying gurgle of the corpse. So they let him practise in the day-time, in the back-kitchen with all the doors shut; but his more successful passages could generally be heard in the sitting-room, in spite of these precautions, and would affect his mother almost to tears. She said it put her in mind of her poor father (he had been swallowed by a shark, poor man, while bathing off the coast of New Guinea - where the connection came in, she could not explain). Then they knocked up a little place for him at the bottom of the garden, about quarter of a mile from the house, and made him take the machine down there when he wanted to work it; and sometimes a visitor would come to the house who knew nothing of the matter, and they would forget to tell him all about it, and caution him, and he would go out for a stroll round the garden and suddenly get within earshot of those bagpipes, without being prepared for it, or knowing what it was. If he were a man of strong mind, it only gave him fits; but a person of mere average intellect it usually sent mad.

God has not yet revealed himself to no one in no unclear terms. Religions are attempts to find him; on that level they are all equal

For in that perfect garden when one day entered sin, An animal was murdered for garments made of skin. When figs of human effort produced religious strife, The Father tailored clothing for Adam and his wife.

The genie of religious fanaticism is rampant in present-day America, and the Founding Fathers would have been horrified. Whether or not it is right to embrace the paradox and blame the secular constitution that they devised, the founders most certainly were secularists who believed in keeping religion out of politics, and that is enough to place them firmly on the side of those who object, for example, to ostentatious displays of the Ten Commandments in government-owned public places.

Now if I'd seen him, really there, really alive, it'd be in me like a fever. If I thought there was some god who really did care two hoots about people, who watched 'em like a father and cared for 'em like a mother . . . well, you wouldn't catch me saying things like 'there are two sides to every question' and 'we must respect other people's beliefs.' You wouldn't find me being gen'rally nice in the hope that it'd all turn out right in the end, not if that flame was burning in me like an unforgivin' sword. And I did say burnin', Mister Oats, 'cos that's what it'd be. You say that you people don't burn folk and sacrifice people anymore, but that's what true faith would mean, y'see. Sacrificin' your own life, one day at a time, to the flame, declarin' the truth of it, workin' for it, breathin' the soul of it . . . That's religion. Anything else is . . . is just bein' nice. And just a way of keepin' in touch with the neighbors. "Anyway, that's what I'd be, if I really believed. And I don't think that's fashionable right now, 'cos it seems that if you sees evil you have to wring you rhands and say 'oh deary me, we must debate this.' That my two penn'orth, Mister Oats.

I was amazed, shocked, and sickened by what I heard throughout the day, over and over, by many victims' stories. I can think of no one with whom I didn't recognize a common thread. These monsters, these evil priests, used the same words and methods on all of us. With each session, I would find something that sent a cold chill down my spine. It amazed and frightened me that the actual words used on me, to rape me, to rape me, were the same as the words used on so many others from all over the United States. You would think that all these priests either were educated in how to concur and rape us, or they met privately with each other to compare notes and develop their plan of attack on us. The pattern was so much the same, with the same words, that you would swear it was scripted and disbursed to these priests. Do they secretly have closed-door meetings on how to abuse us? A chilling thought. Neary's routine of saying the “Our Father” during the rape and making me say it with him, repeating the “thy will be done” over and over, the absolution given me after he “finished,” the threats of having God take my parents away, the lectures about offering my suffering up to God, etc., etc., etc. My experience was identical, word-for-word, to that of many others. The exact words during the abuse were not just close, but exactly the same, as if it were some kind of abuse ritual. Ritual abuse is not limited to the religious definition and can include compulsive, abusive behavior performed in an exact series of steps with little variation. How could these similarities occur without the priests taking the same “abuse seminar” together some place, somehow? Was it taught in the seminary? In some dark corner? It goes beyond coincidence—the similarities in deeds and verbiage that these predators use on us. It truly chilled me to the very marrow of my bones.

The Latin Church, which I constantly find myself admiring, despite its occasional astounding imbecilities, has always kept clearly before it the fact that religion is not a syllogism, but a poem. It is accused by Protestant dervishes of withholding the Bible from the people. To some extent this is true; to some extent the church is wise; again to the same extent it is prosperous. ... Rome indeed has not only preserved the original poetry of Christianity; it has also made capital additions to that poetry -- for example, the poetry of the saints, of Mary, and of the liturgy itself. A solemn high mass is a thousand times as impressive, to a man with any genuine religious sense in him, as the most powerful sermon ever roared under the big top by Presbyterian auctioneer of God. In the face of such overwhelming beauty it is not necessary to belabor the faithful with logic; they are better convinced by letting them alone. Preaching is not an essential part of the Latin ceremonial. It was very little employed in the early church, and I am convinced that good effects would flow from abandoning it today, or, at all events, reducing it to a few sentences, more or less formal. In the United States the Latin brethren have been seduced by the example of the Protestants, who commonly transform an act of worship into a puerile intellectual exercise; instead of approaching God in fear and wonder these Protestants settle back in their pews, cross their legs, and listen to an ignoramus try to prove that he is a better theologian than the Pope. This folly the Romans now slide into. Their clergy begin to grow argumentative, doctrinaire, ridiculous. It is a pity. A bishop in his robes, playing his part in the solemn ceremonial of the mass, is a dignified spectacle; the same bishop, bawling against Darwin half an hour later, is seen to be simply an elderly Irishman with a bald head, the son of a respectable police sergeant in South Bend, Ind. Let the reverend fathers go back to Bach. If they keep on spoiling poetry and spouting ideas, the day will come when some extra-bombastic deacon will astound humanity and insult God by proposing to translate the liturgy into American, that all the faithful may be convinced by it.

My parents constantly drummed into me the importance of judging people as individuals. There was no more grievous sin at our household than a racial slur or other evidence of religious or racial intolerance. A lot of it, I think, was because my dad had learned what discrimination was like firsthand. He’d grown up in an era when some stores still had signs at their door saying, NO DOGS OR IRISHMEN ALLOWED. When my brother and I were growing up, there were still ugly tumors of racial bigotry in much of America, including the corner of Illinois where we lived. At our one local movie theater, blacks and whites had to sit apart—the blacks in the balcony. My mother and father urged my brother and me to bring home our black playmates, to consider them equals, and to respect the religious views of our friends, whatever they were. My brother’s best friend was black, and when they went to the movies, Neil sat with him in the balcony. My mother always taught us: “Treat thy neighbor as you would want your neighbor to treat you,” and “Judge everyone by how they act, not what they are.” Once my father checked into a hotel during a shoe-selling trip and a clerk told him: “You’ll like it here, Mr. Reagan, we don’t permit a Jew in the place.” My father, who told us the story later, said he looked at the clerk angrily and picked up his suitcase and left. “I’m a Catholic,” he said. “If it’s come to the point where you won’t take Jews, then some day you won’t take me either.” Because it was the only hotel in town, he spent the night in his car during a winter blizzard and I think it may have led to his first heart attack.

The Christian church, the Christian form of worship, was not invented by the fathers of the church. It was all taken in a ready-made form from Egypt, only not from the Egypt that we know but from one which we do not know. This Egypt was in the same place as the other but it existed much earlier. Only small bits of it survived in historical times, and these bits have been preserved in secret and so well that we do not even know where they have been preserved. It will seem strange to many people when I say that this prehistoric Egypt was Christian many thousands of years before the birth of Christ, that is to say, that its religion was composed of the same principles and ideas that constitute true Christianity. Special schools existed in this prehistoric Egypt which were called 'schools of repetition.' In these schools a public repetition was given on definite days, and in some schools perhaps even every day, of the entire course in a condensed form of the sciences that could be learned at these schools. Sometimes this repetition lasted a week or a month. Thanks to these repetitions people who had passed through this course did not lose their connection with the school and retained in their memory all they had learned. Sometimes they came from very far away simply in order to listen to the repetition and went away feeling their connection with the school. There were special days of the year when the repetitions were particularly complete, when they were carried out with particular solemnity—and these days themselves possessed a symbolical meaning. These 'schools of repetition' were taken as a model for Christian churches—the form of worship in Christian churches almost entirely represents the course of repetition of the science dealing with the universe and man. Individual prayers, hymns, responses, all had their own meaning in this repetition as well as holidays and all religious symbols, though their meaning has been forgotten long ago.

A BRAVE AND STARTLING TRUTH We, this people, on a small and lonely planet Traveling through casual space Past aloof stars, across the way of indifferent suns To a destination where all signs tell us It is possible and imperative that we learn A brave and startling truth And when we come to it To the day of peacemaking When we release our fingers From fists of hostility And allow the pure air to cool our palms When we come to it When the curtain falls on the minstrel show of hate And faces sooted with scorn are scrubbed clean When battlefields and coliseum No longer rake our unique and particular sons and daughters Up with the bruised and bloody grass To lie in identical plots in foreign soil When the rapacious storming of the churches The screaming racket in the temples have ceased When the pennants are waving gaily When the banners of the world tremble Stoutly in the good, clean breeze When we come to it When we let the rifles fall from our shoulders And children dress their dolls in flags of truce When land mines of death have been removed And the aged can walk into evenings of peace When religious ritual is not perfumed By the incense of burning flesh And childhood dreams are not kicked awake By nightmares of abuse When we come to it Then we will confess that not the Pyramids With their stones set in mysterious perfection Nor the Gardens of Babylon Hanging as eternal beauty In our collective memory Not the Grand Canyon Kindled into delicious color By Western sunsets Nor the Danube, flowing its blue soul into Europe Not the sacred peak of Mount Fuji Stretching to the Rising Sun Neither Father Amazon nor Mother Mississippi who, without favor, Nurture all creatures in the depths and on the shores These are not the only wonders of the world When we come to it We, this people, on this minuscule and kithless globe Who reach daily for the bomb, the blade and the dagger Yet who petition in the dark for tokens of peace We, this people on this mote of matter In whose mouths abide cankerous words Which challenge our very existence Yet out of those same mouths Come songs of such exquisite sweetness That the heart falters in its labor And the body is quieted into awe We, this people, on this small and drifting planet Whose hands can strike with such abandon That in a twinkling, life is sapped from the living Yet those same hands can touch with such healing, irresistible tenderness That the haughty neck is happy to bow And the proud back is glad to bend Out of such chaos, of such contradiction We learn that we are neither devils nor divines When we come to it We, this people, on this wayward, floating body Created on this earth, of this earth Have the power to fashion for this earth A climate where every man and every woman Can live freely without sanctimonious piety Without crippling fear When we come to it We must confess that we are the possible We are the miraculous, the true wonder of this world That is when, and only when We come to it.

Fellow-citizens, pardon me, allow me to ask, why am I called upon to speak here to-day? What have I, or those I represent, to do with your national independence? Are the great principles of political freedom and of natural justice, embodied in that Declaration of Independence, extended to us? And am I, therefore, called upon to bring our humble offering to the national altar, and to confess the benefits and express devout gratitude for the blessings resulting from your independence to us? I am not included within the pale of this glorious anniversary! Your high independence only reveals the immeasurable distance between us. The blessings in which you this day rejoice are not enjoyed in common. The rich inheritance of justice, liberty, prosperity, and independence bequeathed by your fathers is shared by you, not by me. The sunlight that brought life and healing to you has brought stripes and death to me. This Fourth of July is yours, not mine. You may rejoice, I must mourn. To drag a man in fetters into the grand illuminated temple of liberty, and call upon him to join you in joyous anthems, were inhuman mockery and sacrilegious irony. Do you mean, citizens, to mock me, by asking me to speak today? What, to the American slave, is your Fourth of July? I answer: a day that reveals to him, more than all other days of the year, the gross injustice and cruelty to which he is a constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciation of tyrants, brass fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade and solemnity, are, to Him, mere bombast, fraud, deception, impiety, and hypocrisy—a thin veil to cover up crimes that would disgrace a nation of savages. There is not a nation of the earth guilty of practices more shocking and bloody than are the people of these United States at this very hour. At a time like this, scorching irony, not convincing argument, is needed. O! had I the ability, and could reach the nation’s ear, I would, to-day, pour forth a stream, a fiery stream of biting ridicule, blasting reproach, withering sarcasm, and stern rebuke. For it is not light that is needed, but fire; it is not the gentle shower, but thunder. We need the storm, the whirlwind, the earthquake. The feeling of the nation must be quickened; the conscience of the nation must be roused; the propriety of the nation must be startled; the hypocrisy of the nation must be exposed; and the crimes against God and man must be proclaimed and denounced.

Zoroaster was the prophet of the Persians, the people who restored the Jews to Jerusalem, the same Persians who later gave rise to the Chaldeans. The basic idea in Zoroaster’s teaching is that there are two Gods, one good, the other evil. The good God is a God of Light, of Justice, of Wisdom, who created a perfectly good world. His name is Ahura Mazda, “First Father of the Righteous Order, who gave to the sun and stars their paths.” The Mazda bulbs were named after this God of Light. Against him stands a God of Evil, Angra Mainyu, “the Deceiver,” who is the god of lies, darkness, hypocrisy, violence, and malice. He it was who threw evil into this good and well-made world. Thus the world in which we live is a mixture of light and darkness, of good and evil. This worldview is the mythology of the Fall. In its biblical transformation, it is the Fall. There is then a nature world that is not good and one does not put oneself in accord with it. It is evil and one pulls out or away in order to correct it. From this view arises a mythology with this sequence: Creation, a Fall, followed by Zoroaster (or Zarathustra), who teaches the way of virtue that will bring a gradual restoration of goodness. On the last day, after a terrific battle known as Armageddon, or the Reckoning of Spirits, Zoroaster will appear, in a second incarnation, the evil power will be wiped out, and all will be peace, light, and virtue forever. This mythology is surely familiar to all.

Girls aside, the other thing I found in the last few years of being at school, was a quiet, but strong Christian faith – and this touched me profoundly, setting up a relationship or faith that has followed me ever since. I am so grateful for this. It has provided me with a real anchor to my life and has been the secret strength to so many great adventures since. But it came to me very simply one day at school, aged only sixteen. As a young kid, I had always found that a faith in God was so natural. It was a simple comfort to me: unquestioning and personal. But once I went to school and was forced to sit through somewhere in the region of nine hundred dry, Latin-liturgical, chapel services, listening to stereotypical churchy people droning on, I just thought that I had got the whole faith deal wrong. Maybe God wasn’t intimate and personal but was much more like chapel was … tedious, judgemental, boring and irrelevant. The irony was that if chapel was all of those things, a real faith is the opposite. But somehow, and without much thought, I had thrown the beautiful out with the boring. If church stinks, then faith must do, too. The precious, natural, instinctive faith I had known when I was younger was tossed out with this newly found delusion that because I was growing up, it was time to ‘believe’ like a grown-up. I mean, what does a child know about faith? It took a low point at school, when my godfather, Stephen, died, to shake me into searching a bit harder to re-find this faith I had once known. Life is like that. Sometimes it takes a jolt to make us sit and remember who and what we are really about. Stephen had been my father’s best friend in the world. And he was like a second father to me. He came on all our family holidays, and spent almost every weekend down with us in the Isle of Wight in the summer, sailing with Dad and me. He died very suddenly and without warning, of a heart attack in Johannesburg. I was devastated. I remember sitting up a tree one night at school on my own, and praying the simplest, most heartfelt prayer of my life. ‘Please, God, comfort me.’ Blow me down … He did. My journey ever since has been trying to make sure I don’t let life or vicars or church over-complicate that simple faith I had found. And the more of the Christian faith I discover, the more I realize that, at heart, it is simple. (What a relief it has been in later life to find that there are some great church communities out there, with honest, loving friendships that help me with all of this stuff.) To me, my Christian faith is all about being held, comforted, forgiven, strengthened and loved – yet somehow that message gets lost on most of us, and we tend only to remember the religious nutters or the God of endless school assemblies. This is no one’s fault, it is just life. Our job is to stay open and gentle, so we can hear the knocking on the door of our heart when it comes. The irony is that I never meet anyone who doesn’t want to be loved or held or forgiven. Yet I meet a lot of folk who hate religion. And I so sympathize. But so did Jesus. In fact, He didn’t just sympathize, He went much further. It seems more like this Jesus came to destroy religion and to bring life. This really is the heart of what I found as a young teenager: Christ comes to make us free, to bring us life in all its fullness. He is there to forgive us where we have messed up (and who hasn’t), and to be the backbone in our being. Faith in Christ has been the great empowering presence in my life, helping me walk strong when so often I feel so weak. It is no wonder I felt I had stumbled on something remarkable that night up that tree. I had found a calling for my life.

I will conclude this work with stating in what light religion appears to me. If we suppose a large family of children, who, on any particular day, or particular circumstance, made it a custom to present to their parents some token of their affection and gratitude, each of them would make a different offering, and most probably in a different manner. Some would pay their congratulations in themes of verse and prose, by some little devices, as their genius dictated, or according to what they thought would please; and, perhaps, the least of all, not able to do any of those things, would ramble into the garden, or the field, and gather what it thought the prettiest flower it could find, though, perhaps, it might be but a simple weed. The parent would be more gratified by such a variety, than if the whole of them had acted on a concerted plan, and each had made exactly the same offering. This would have the cold appearance of contrivance, or the harsh one of control. But of all unwelcome things, nothing could more afflict the parent than to know, that the whole of them had afterwards gotten together by the ears, boys and girls, fighting, scratching, reviling, and abusing each other about which was the best or the worst present. Why may we not suppose, that the great Father of all is pleased with variety of devotion; and that the greatest offence we can act, is that by which we seek to torment and render each other miserable? For my own part, I am fully satisfied that what I am now doing, with an endeavour to conciliate mankind, to render their condition happy, to unite nations that have hitherto been enemies, and to extirpate the horrid practice of war, and break the chains of slavery and oppression is acceptable in his sight, and being the best service I can perform, I act it cheerfully. I do not believe that any two men, on what are called doctrinal points, think alike who think at all. It is only those who have not thought that appear to agree… As to what are called national religions, we may, with as much propriety, talk of national Gods. It is either political craft or the remains of the Pagan system, when every nation had its separate and particular deity…

Yes, the early leaders and the people generally of this great nation recognized the necessity for spiritual support if the nation was to endure. They gave humble expression to this conviction in the inscription, ‘In God We Trust’ found on the coins of the land. The holy Sabbath was a day of rest and worship. Religious devotion in the home was a common practice. Family prayer, reading of the holy scriptures, and the singing of hymns were an everyday occurrence. There is every evidence that ‘our fathers looked to God for their direction.

Christianity, then, was in one sense the stone these builders of the American nation rejected, except for Benjamin Rush and Charles Carroll. Yet the other Founding Fathers, even as modern men, still held fast to much that was good from the Judaeo-Christian tradition. Jefferson's enthusiasm for the defense of reason, natural law, and the principle of subsidiarity is worthy of the best Christian thinkers. And there could be no better advice (properly understood) for any age than Franklin's "imitation of Jesus and Socrates, " for man needs humbly to live both the life of the spirit and the intellect. But it was the most unlikely of all of them, the Caesarist Alexander Hamilton, who, laying down his life for an enemy, proved that the lives and thought of the Founding Fathers - even in the heady days of the American revolution - could be completely transformed. Obedient to Christ's command of absolute love, Hamilton died very much in the manner of those other and greater figures of destiny, those who build the futures of two worlds, the only true revolutionaries - the saints.

I knew a young fellow once, who was studying to play the bagpipes, and you would be surprised at the amount of opposition he had to contend with.  Why, not even from the members of his own family did he receive what you could call active encouragement.  His father was dead against the business from the beginning, and spoke quite unfeelingly on the subject. My friend used to get up early in the morning to practise, but he had to give that plan up, because of his sister.  She was somewhat religiously inclined, and she said it seemed such an awful thing to begin the day like that. So he sat up at night instead, and played after the family had gone to bed, but that did not do, as it got the house such a bad name.  People, going home late, would stop outside to listen, and then put it about all over the town, the next morning, that a fearful murder had been committed at Mr. Jefferson’s the night before; and would describe how they had heard the victim’s shrieks and the brutal oaths and curses of the murderer, followed by the prayer for mercy, and the last dying gurgle of the corpse.

Tim looked my way again. "And how to you think you will be judged, on the day the trumpet sounds? You who have caused so much pain, so many deaths." "I have been true to Him. I have stood up for His name when all around me ---" "For His name," Tim said. "But what of what He taught? What of the innocents you have killed in His name?" "I've only known one miraculous innocent," Father Peter said. "And you've spent your lifetimes trying to atone for your betrayal, to protect his memory. A memory that doesn't need your protection." "You're not going to change my mind." "I know," Tim said. His voice was sad.

Given the fantastic forms of the mythology of the time, it all seems exotically remote. In fact, when we look more closely, we can see that we are dealing with a confrontation which has never ended and is constantly assuming new forms. The confusion mentioned above between the spirit of man and the Spirit of God characterizes all of mankind’s more ambitious religious and philosophical speculations and mysticisms. It constantly devalues the sensible world, visible organization, the flesh, matter: these are mere ‘appearances’, either a deception or something to be seen through and overcome. Concealed behind them lies the only truth, the spirit, which must be set free and brought out into the open. This is the central axiom of all the religions of the East—from their ancient beginnings to their present-day posterity in this allegedly ‘post-Christian age’. We shall see how hard it was for the Fathers after Irenaeus to ward off Gnostic infiltration. In the Middle Ages, from the remote Calabrian monastery of Fiore, the doctrine of Abbot Joachim was to exert an incalculable influence on later generations which has lasted to the present day. He thought that the age of the Incarnation of the Second Person of the Blessed Trinity (together with the organized structure of His Church) would eventually ‘dissolve’ into an age of Pure (Holy!) Spirit.

If Paul brought the first generation of Christians the useful skills of a trained theologian, Origen was the first great philosopher to rethink the new religion from first principles. As his philosophical enemy, the anti-Christian Porphyry, summed it up, he 'introduced Greek ideas to foreign fables' -- that is, gave a barbarous eastern religion the intellectual respectability of a philosophical defense. Origen was also a phenomenon. As Eusebius put it admiringly, 'even the facts from his cradle are worth mentioning'. Origen came from Alexandria, the second city of the empire and then it's intellectual centre; his father's martyrdom left him an orphan at seventeen with six younger brothers. He was a hard working prodigy, at eighteen head of the Catechetical School, and already trained as a literary scholar and teacher. But at this point, probably in 203, he became a religious fanatic and remained one for the next fifty years. He gave up his job and sold his books to concentrate on religion. he slept on the floor, ate no meat, drank no wine, had only one coat and no shoes. He almost certainly castrated himself, in obedience to the notorious text, Matthew 19:12, 'there are some who have made themselves eunuchs for the kingdom of heaven's sake.' Origen's learning was massive and it was of a highly original kind: he always went back to the sources and thought through the whole process himself. This he learned Hebrew and, according to Eusebius, 'got into his possession the original writings extant among the Jews in the actual Hebrew character'. These included the discovery of lost texts; in the case of the psalms, Origen collected not only the four known texts but three others unearthed, including 'one he found at Jericho in a jar'. The result was an enormous tome, the Hexapla, which probably existed in only one manuscript now lost, setting out the seven alternative texts in parallel columns. He applied the same principles of original research to every aspect of Christianity and sacred literature. He seems to have worked all day and though most of the night, and was a compulsive writer. Even the hardy Jerome later complained: 'Has anyone read everything Origen wrote?'

turning Joseph’s religious curses into ridicule, baiting me, and doing just what her father hated most—showing how her pretended insolence, which he thought real, had more power over Heathcliff than his kindness: how the boy would do her bidding in anything, and his only when it suited his own inclination.  After behaving as badly as possible all day, she sometimes came fondling to make it up at night.  ‘Nay, Cathy,’ the old man would say, ‘I cannot love thee, thou’rt worse than thy brother.  Go, say thy prayers, child, and ask God’s pardon.  I doubt thy mother and I must rue that we ever reared thee!’  That made her cry, at first; and then being repulsed continually hardened her, and she laughed if I told her to say she was sorry for her faults, and beg to be forgiven.

From the same twelfth-century bestiary, we learn that the hedgehog is covered with spikes and curls itself into a ball for protection; that the fox is a 'fraudulent and ingenious animal' that plays dead in order to catch its prey; that cranes move about in military formation; that the serpent called 'basilisk' can with the power of its glance; that the lynx's urine turns into a precious stone; that lions are compassionate and courageous, and that the eyebrows and manes offer a clue to their disposition. Finally, many (but not all) entries go on to draw a moral or make a theological point on the basis of the animal description. The hedgehog is an example of prudence, the crane of courtesy and responsibility. The fox is employed as a type of the devil, who entices carnal man through fraudulent behavior. And the male lion, breathing life into its stillborn offspring after three days, represents God the Father raising Christ from the dead.

I can remember in days gone by the pressure of feeling like I needed to conform to some sort of religious stereotype. You may feel the same way even now, like nobody really understands who you are, what your unique life calling is or how it fits in the body of Christ. The truth is my friend, most of the frustration believers face today when it comes to their calling comes from a place of trying to make it all fit within the four walls of the church. Truth be told, only about 1% of people are really called to vocational ministry within the local church. The rest of us are called to be in the marketplace, releasing the light and life of the Kingdom every day through our unique creative expression. So whether that’s business or art, family or finance you have the divine opportunity to align yourself today with the purposes of the Kingdom, see God start moving through you like never before and watch as the abundance of our Father overtakes you.

They are the most orthodox people, and yet their whole heart is outside the matter, and the facts of their lives are hidden, alas! from themselves, so subtle and awful in the influence of getting away from direct and close dealing with God. I say these facts are hidden from their own eyes. They are not conscious of it, but God is changed to their conception. The God of their fathers is not their God. The God of spiritual communion with His people, who walked and talked with the patriarchs, is not their God. The god of Israel in the days of Malachi, the god whom they had invented, and were trying to appease and worship, was the god of trivialities, of mechanical observances, the god who asks for a temple with a set number of stones and corners, the altar of such a shape, and so many sacrifices and prayers, without any reference to character. When the prophet came to these people, he came to a people who were feeling thoroughly satisfied with their religious observances, and were prepared to say, "Wherein have we done this, or failed to do that?

[J.Ivy:] We are all here for a reason on a particular path You don't need a curriculum to know that you are part of the math Cats think I'm delirious, but I'm so damn serious That's why I expose my soul to the globe, the world I'm trying to make it better for these little boys and girls I'm not just another individual, my spirit is a part of this That's why I get spiritual, but I get my hymns from Him So it's not me, it's He that's lyrical I'm not a miracle, I'm a heaven-sent instrument My rhythmatic regimen navigates melodic notes for your soul and your mental That's why I'm instrumental Vibrations is what I'm into Yeah, I need my loot by rent day But that is not what gives me the heart of Kunte Kinte I'm tryina give us "us free" like Cinque I can't stop, that's why I'm hot Determination, dedication, motivation I'm talking to you, my many inspirations When I say I can't, let you or self down If I were of the highest cliff, on the highest riff And you slipped off the side and clinched on to your life in my grip I would never, ever let you down And when these words are found Let it been known that God's penmanship has been signed with a language called love That's why my breath is felt by the deaf And why my words are heard and confined to the ears of the blind I, too, dream in color and in rhyme So I guess I'm one of a kind in a full house Cuz whenever I open my heart, my soul, or my mouth A touch of God reigns out [Chorus] [Jay-Z (Kanye West)] Who else you know been hot this long, (Oh Ya, you know we ain't finished) Started from nothing but he got this strong, (The ROC is in the building) Built the ROC from a pebble, pedalled rock before I met you, Pedalled bikes, got my nephews pedal bikes because they special, Let you tell that man I'm falling, Well somebody must've caught him, Cause every fourth quarter, I like to Mike Jordan 'em, Number one albums, what I got like four of dem, More of dem on the way, The Eight Wonder on the way, Clear the way, I'm here to stay, Y'all can save the chitter chat, this and that, this and Jay, Dissin' Jay 'ill get you mased, When I start spitting them lyrics, niggas get very religious, Six Hail Maries, please Father forgive us, Young, the Archbishop, the Pope John Paul of y'all niggas, The way y'all all follow Jigga, Hov's a living legend and I tell you why, Everybody wanna be Hov and Hov still alive.

In Luke’s own experience with loss, he didn’t turn to God for comfort. Although a believer as a child, he had become an atheist by his mid-twenties. And it was then, just as his atheism was overshadowing his theism, that his beloved father unexpectedly died the day after Christmas. “So that was really a test of my atheism, when my dad died. I mean, I was like, ‘If this is true that there isn’t a God, then I’ll never see my dad again. He’s not in heaven. There is no afterlife.’ I really had to seriously think about the implications of that. And I did—very deeply and very seriously. And I knew that I just couldn’t believe any of it. My dad was gone, and that was that. But it was actually not as traumatic as you might expect, because I found that I didn’t need to believe all that religious stuff from my childhood in order to feel better. I still had the memory of my father, and that was good enough. The things that I valued about my dad were still there, inside of me. He lives on in me, and in my brothers. Why did I need to think he was in heaven looking down at me? Why did I need to think I would someday meet him again? In all honesty, I think those things seem kind of weird to me now.” But how did he cope, exactly, when his dad died? “Friends and family. Friends and family. That’s it.

Of all the stupid and destructive products of 1960s-style liberation politics, the effective abolition of marriage (and hence of family, properly understood) will, in the end, turn out to be the worst. And spare me your banal self-justifications: “I divorced my child’s mother, but I’m a good father!” “I was never married to my child’s father, but I’m a good mother.” I’m sure you think you are. You aren’t. Statistically speaking, your domestic situation is about as healthy for your children as would be your picking up a drug habit. (Yes, yes, I’m sure that you are the special-snowflake exception to the rule. One of these days, a three-legged horse might win the Kentucky Derby, too.) The numbers are the numbers. Strange thing: Wildly different philosophical and religious orientations all point to the same central fact of human life. In Genesis, it’s “male and female he created them.” In Plato, we spend our lives seeking the lost half of ourselves from which we were separated by the gods. In good ol’ Darwinian terms, the getting of healthy offspring is the very purpose of life itself. We parted ways with the chimps a few eons ago, and somewhere along the way we developed habits and institutions that helped us to connect our libidos with one of our most useful and uniquely human traits: the ability to engage in long-term planning, even beyond our own lives. And then, around 1964, we said: “To Hell with it, let’s just be chimps.” And here we are.

From the cobbled Close, we all admired the Minster's great towers of fretted stone soaring to the clouds, every inch carved as fine as lacework. Once we had passed into the nave, I surrendered my scruples to that glorious hush that tells of a higher presence than ourselves. It was a bright winter's day, and the vaulted windows tinted the air with dappled rainbows. Sitting quietly in my pew, I recognized a change in myself; that every morning I woke quite glad to be alive. Instead of fitful notions of footsteps at midnight, each new day was heralded by cheery sounds outside my window: the post-horn's trumpeting and the cries and songs of busy, prosperous people. I was still young and vital, with no need for bed rest or sleeping draughts. I was ready to face whatever the future held. However troubled my marriage was, it was better by far than my former life with my father. Dropping my face into my clasped hands, I glimpsed in reverie a sort of labyrinth, a mysterious path I must traverse in the months to come. I could not say what trials lay ahead of me- but I knew that I must be strong, and win whatever happiness I might glean on this earth. It was easy to make such a resolution when, as yet, I faced no actual difficulties. Each morning, Anne and I returned from our various errands to take breakfast at our lodgings. Awaiting us stood a steaming pot of chocolate and a plate of Mrs. Palmer's toast and excellent buns. Anne and I both heartily agreed that if time might halt we should have liked every day to be that same day, the gilt clock chiming ten o'clock, warming our stockinged feet on the fire fender, splitting a plate of Fat Rascals with butter and preserves, with all the delightful day stretching before us.

There is a way of living life, a mode of being religious that causes destruction wherever it appears. It is the misinterpretation of the concept of holiness. It was certainly an issue in Jesus’ day. The variety of the ‘Judaisms’ of Jesus’ day, the various schools or parties, the rabbinic schools of Hillel and Shammai . . . the Essenes . . . apocalyptic sects, mainstream elite like the Sadducees and marginalized Samaritans alike all held to some kind of holiness code, that behavior which made the people right before God. The Temple itself reflected gradations or strata of holiness, from the outer Court of the Gentiles to the Holy of Holies. This meta-map of the Temple was overlaid on Jewish society as well. Just as there were degrees of holy space in the Temple, so also in society various persons had various degrees of holiness . . . It was a hierarchical model, lived out by every group or party except one, that of Jesus. Yet, oddly enough we do not find this holiness language in Jesus’ teaching. Unlike the constant refrain of holiness in the Dead Sea Scrolls or the later Mishnah, Jesus has another set of lyrics using the same melody. Instead of “Be holy as I am holy” Jesus taught “Be merciful as your Father in heaven is merciful” (Luke 6:36). Mercy was for Jesus what holiness was to many of his contemporaries. Notice the same form is used but the substance has changed. Why is this? Because for Jesus, holiness was not a solution but a problem. Holiness caused ostracizing and exclusion; mercy brought reconciliation and re-socialization. Holiness depended on gradation and hierarchy; mercy broke through all barriers. Holiness differentiated persons based upon honor, wealth, family tree, religious affiliation; mercy recognized that God honors all, loves all and blesses all.

Then one evening he reached the last chapter, and then the last page, the last verse. And there it was! That unforgivable and unfathomable misprint that had caused the owner of the books to order them to be pulped. Now Bosse handed a copy to each of them sitting round the table, and they thumbed through to the very last verse, and one by one burst out laughing. Bosse was happy enough to find the misprint. He had no interest in finding out how it got there. He had satisfied his curiosity, and in the process had read his first book since his schooldays, and even got a bit religious while he was at it. Not that Bosse allowed God to have any opinion about Bellringer Farm’s business enterprise, nor did he allow the Lord to be present when he filed his tax return, but – in other respects – Bosse now placed his life in the hands of the Father, the Son and the Holy Spirit. And surely none of them would worry about the fact that he set up his stall at markets on Saturdays and sold bibles with a tiny misprint in them? (‘Only ninety-nine crowns each! Jesus! What a bargain!’) But if Bosse had cared, and if, against all odds, he had managed to get to the bottom of it, then after what he had told his friends, he would have continued: A typesetter in a Rotterdam suburb had been through a personal crisis. Several years earlier, he had been recruited by Jehovah’s Witnesses but they had thrown him out when he discovered, and questioned rather too loudly, the fact that the congregation had predicted the return of Jesus on no less than fourteen occasions between 1799 and 1980 – and sensationally managed to get it wrong all fourteen times. Upon which, the typesetter had joined the Pentecostal Church; he liked their teachings about the Last Judgment, he could embrace the idea of God’s final victory over evil, the return of Jesus (without their actually naming a date) and how most of the people from the typesetter’s childhood including his own father, would burn in hell. But this new congregation sent him packing too. A whole month’s collections had gone astray while in the care of the typesetter. He had sworn by all that was holy that the disappearance had nothing to do with him. Besides, shouldn’t Christians forgive? And what choice did he have when his car broke down and he needed a new one to keep his job? As bitter as bile, the typesetter started the layout for that day’s jobs, which ironically happened to consist of printing two thousand bibles! And besides, it was an order from Sweden where as far as the typesetter knew, his father still lived after having abandoned his family when the typesetter was six years old. With tears in his eyes, the typesetter set the text of chapter upon chapter. When he came to the very last chapter – the Book of Revelation – he just lost it. How could Jesus ever want to come back to Earth? Here where Evil had once and for all conquered Good, so what was the point of anything? And the Bible… It was just a joke! So it came about that the typesetter with the shattered nerves made a little addition to the very last verse in the very last chapter in the Swedish bible that was just about to be printed. The typesetter didn’t remember much of his father’s tongue, but he could at least recall a nursery rhyme that was well suited in the context. Thus the bible’s last two verses plus the typesetter’s extra verse were printed as: 20. He who testifies to these things says, Surely I am coming quickly. Amen. Even so, come, Lord Jesus!21. The grace of our Lord Jesus Christ be with you all. Amen.22. And they all lived happily ever after.

Such words are pleasing in the ear of the father of spirits. He is not a God to accept the flattery which declares him above obligation to his creatures; a God to demand of them a righteousness different from his own; a God to deal ungenerously with his poverty-stricken children; a God to make severest demands upon his little ones! Job is confident of receiving justice. There is a strange but most natural conflict of feeling in him. His faith is in truth profound, yet is he always complaining. It is but the form his faith takes in his trouble. Even while he declares the hardness and unfitness of the usage he is receiving, he yet seems assured that, to get things set right, all he needs is admission to the presence of God—an interview with the Most High. To be heard must be to have justice. He uses language which, used by any living man, would horrify the religious of the present day, in proportion to the lack of truth in them, just as it horrified his three friends, the honest pharisees of the time, whose religion was 'doctrine' and rebuke. God speaks not a word of rebuke to Job for the freedom of his speech:—he has always been seeking such as Job to worship him. It is those who know only and respect the outsides of religion, such as never speak or think of God but as the Almighty or Providence, who will say of the man who would go close up to God, and speak to him out of the deepest in the nature he has made, 'he is irreverent.' To utter the name of God in the drama—highest of human arts, is with such men blasphemy. They pay court to God, not love him; they treat him as one far away, not as the one whose bosom is the only home. They accept God's person. 'Shall not his excellency'—another thing quite than that you admire—' make you afraid? Shall not his dread'—another thing quite than that to which you show your pagan respect—' fall upon you?

It must be disheartening work learning a musical instrument. You would think that Society, for its own sake, would do all it could to assist a man to acquire the art of playing a musical instrument. But it doesn’t! I knew a young fellow once, who was studying to play the bagpipes, and you would be surprised at the amount of opposition he had to contend with. Why, not even from the members of his own family did he receive what you could call active encouragement. His father was dead against the business from the beginning, and spoke quite unfeelingly on the subject. My friend used to get up early in the morning to practise, but he had to give that plan up, because of his sister. She was somewhat religiously inclined, and she said it seemed such an awful thing to begin the day like that. So he sat up at night instead, and played after the family had gone to bed, but that did not do, as it got the house such a bad name. People, going home late, would stop outside to listen, and then put it about all over the town, the next morning, that a fearful murder had been committed at Mr. Jefferson’s the night before; and would describe how they had heard the victim’s shrieks and the brutal oaths and curses of the murderer, followed by the prayer for mercy, and the last dying gurgle of the corpse. So they let him practise in the day-time, in the back-kitchen with all the doors shut; but his more successful passages could generally be heard in the sitting-room, in spite of these precautions, and would affect his mother almost to tears. She said it put her in mind of her poor father (he had been swallowed by a shark, poor man, while bathing off the coast of New Guinea — where the connection came in, she could not explain). Then they knocked up a little place for him at the bottom of the garden, about quarter of a mile from the house, and made him take the machine down there when he wanted to work it; and sometimes a visitor would come to the house who knew nothing of the matter, and they would forget to tell him all about it, and caution him, and he would go out for a stroll round the garden and suddenly get within earshot of those bagpipes, without being prepared for it, or knowing what it was. If he were a man of strong mind, it only gave him fits; but a person of mere average intellect it usually sent mad. There is, it must be confessed, something very sad about the early efforts of an amateur in bagpipes.

After my dad started making duck calls, he’d leave town for a few days, driving all over Louisiana, Arkansas, Mississippi, and Texas trying to sell them. He left me in charge of the fishing operation. I was only a teenager, but it was my responsibility to check almost eighty hoop nets three times a week. Looking back now, it was pretty dangerous work for a teenager on the river, especially since I’d never done it alone. If you fell out of the boat and into the river, chances were you might drown if something went wrong and you were alone. But I was determined to prove to my father that I could do it, so I left the house one morning and spent all day on the river. I checked every one of our hoop nets and brought a mound of fish back to Kay to take to market. I was so proud of myself for pulling it off without anyone’s help! When Dad came home a couple of days later, Mom told him about the fish I’d caught and how much money we’d made. I could see the smile on his face. But then he went outside to check his boat and noticed that a paddle was missing. Instead of saying, “Good job, son,” he yelled at me for losing a paddle! I couldn’t believe he was scolding me over a stupid oar! I’d worked from daylight to dusk and earned enough money for my family to buy a dozen paddles! Where was the gratitude? I was so mad that I jumped in the boat and headed to the nets to see if I could find the missing paddle. After checking about seventy nets, I was resigned to the fact that it was probably gone. But when I finally reached the seventy-ninth net, I saw the paddle lying in a few bushes where I’d tied up a headliner, which is a rope leading to the net. It was almost like a religious experience for me. What were the odds of my finding a lost paddle floating in a current on a washed-out river? It was like looking for a needle in a haystack. I took the paddle back to my dad, but he was still mad at me for losing it in the first place. I have never liked the line “up a creek without a paddle” because of the trouble boat paddles caused me. I swore I would never lose another one, but lo and behold, the next year, I broke the same paddle I’d lost while trying to kill a cottonmouth water moccasin that almost bit me. My dad wasn’t very compassionate even after I told him his prized paddle perhaps saved my life. I finally concluded that everyone has quirks, and apparently my dad has some sort of weird love affair with boat paddles.

[T]here was a prophetic medieval Italian abbot, Joachim of Floris, who in the early thirteenth century foresaw the dissolution of the Christian Church and dawn of a terminal period of earthly spiritual life, when the Holy Ghost, the Holy Spirit, would speak directly to the human heart without ecclesiastical mediation. His view, like that of Frobenius, was of a sequence of historic stages, of which our own was to be the last; and of these he counted four. The first was, of course, that immediately following the Fall of Man, before the opening of the main story, after which there was to unfold the whole great drama of Redemption, each stage under the inspiration of one Person of the Trinity. The first was to be of the Father, the Laws of Moses and the People of Israel; the second of the Son, the New Testament and the Church; and now finally (and here, of course, the teachings of this clergyman went apart from the others of his communion), a third age, which he believed was about to commence, of the Holy Spirit, that was to be of saints in meditation, when the Church, become superfluous, would in time dissolve. It was thought by not a few in Joachim’s day that Saint Francis of Assisi might represent the opening of the coming age of direct, pentecostal spirituality. But as I look about today and observe what is happening to our churches in this time of perhaps the greatest access of mystically toned religious zeal our civilization has known since the close of the Middle Ages, I am inclined to think that the years foreseen by the good Father Joachim of Floris must have been our own. For there is no divinely ordained authority any more that we have to recognize. There is no anointed messenger of God’s law. In our world today all civil law is conventional. No divine authority is claimed for it: no Sinai; no Mount of Olives. Our laws are enacted and altered by human determination, and within their secular jurisdiction each of us is free to seek his own destiny, his own truth, to quest for this or for that and to find it through his own doing. The mythologies, religions, philosophies, and modes of thought that came into being six thousand years ago and out of which all the monumental cultures both of the Occident and of the Orient - of Europe, the Near and Middle East, the Far East, even early America - derived their truths and lives, are dissolving from around us, and we are left, each on his own to follow the star and spirit of his own life.

The same lesson can be learned from one of the most widely read books in history: the Bible. What is the Bible “about”? Different people will of course answer that question differently. But we could all agree the Bible contains perhaps the most influential set of rules in human history: the Ten Commandments. They became the foundation of not only the Judeo-Christian tradition but of many societies at large. So surely most of us can recite the Ten Commandments front to back, back to front, and every way in between, right? All right then, go ahead and name the Ten Commandments. We’ll give you a minute to jog your memory . . . . . . . . . . . . Okay, here they are:        1. I am the Lord your God, who brought you out of the land of Egypt, the house of bondage.        2. You shall have no other gods before Me.        3. You shall not take the name of the Lord your God in vain.        4. Remember the Sabbath day, to make it holy.        5. Honor your father and your mother.        6. You shall not murder.        7. You shall not commit adultery.        8. You shall not steal.        9. You shall not bear false witness against your neighbor.       10. You shall not covet your neighbor’s house, nor your neighbor’s wife . . . nor any thing that is your neighbor’s. How did you do? Probably not so well. But don’t worry—most people don’t. A recent survey found that only 14 percent of U.S. adults could recall all Ten Commandments; only 71 percent could name even one commandment. (The three best-remembered commandments were numbers 6, 8, and 10—murder, stealing, and coveting—while number 2, forbidding false gods, was in last place.) Maybe, you’re thinking, this says less about biblical rules than how bad our memories are. But consider this: in the same survey, 25 percent of the respondents could name the seven principal ingredients of a Big Mac, while 35 percent could name all six kids from The Brady Bunch. If we have such a hard time recalling the most famous set of rules from perhaps the most famous book in history, what do we remember from the Bible? The stories. We remember that Eve fed Adam a forbidden apple and that one of their sons, Cain, murdered the other, Abel. We remember that Moses parted the Red Sea in order to lead the Israelites out of slavery. We remember that Abraham was instructed to sacrifice his own son on a mountain—and we even remember that King Solomon settled a maternity dispute by threatening to slice a baby in half. These are the stories we tell again and again and again, even those of us who aren’t remotely “religious.” Why? Because they stick with us; they move us; they persuade us to consider the constancy and frailties of the human experience in a way that mere rules cannot.

Know Your Father’s Heart Today’s Scripture Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 1 JOHN 4:10 KJV Today, I want you to reread the parable of the father of the prodigal son (Luke 15:11–32). As you read, keep in mind that this son utterly rejected and completely humiliated and dishonored his father, then only returned home when he remembered that even his father’s hired servants had more food than he did! It was not the son’s love for his father that made him journey home; it was his stomach. In his own self-absorbed pride, he wanted to earn his own keep as a hired servant rather than to receive his father’s provision by grace or unmerited favor. God wants us to know that even when our motivations are wrong, even when we have a hidden (usually self-centered) agenda and our intentions are not completely pure, He still runs to us in our time of need and showers His unmerited, undeserved, and unearned favor upon us. Oh, how unsearchable are the depths of His love and grace toward us! It will never be about our love for God. It will always be about His magnificent love for us. The Bible makes this clear: “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10 KJV). Some people think that fellowship with God can only be restored when you are perfectly contrite and have perfectly confessed all your sins. Yet we see in this parable that it was the father who was the initiator, it was the father who had missed his son, who was already looking out for him, and who had already forgiven him. Before the son could utter a single word of his rehearsed apology, the father had already run to him, embraced him, and welcomed him home. Can you see how it’s all about our Father’s heart of grace, forgiveness, and love? Our Father God swallows up all our imperfections, and true repentance comes because of His goodness. Do I say “sorry” to God and confess my sins when I have fallen short and failed? Of course I do. But I do it not to be forgiven because I know that I am already forgiven through Jesus’ finished work. The confession is out of the overflow of my heart because I have experienced His goodness and grace and because I know that as His son, I am forever righteous through Jesus’ blood. It springs from being righteousness-conscious, not sin-conscious; from being forgiveness-conscious, not judgment-conscious. There is a massive difference. If you understand this and begin practicing this, you will begin experiencing new dimensions in your love walk with the Father. You will realize that your Daddy God is all about relationship and not religious protocol. He just loves being with you. Under grace, He doesn’t demand perfection from you; He supplies perfection to you through the finished work of His Son, Jesus Christ. So no matter how many mistakes you have made, don’t be afraid of Him. He loves you. Your Father is running toward you to embrace you! Today’s Thought My Father God runs to me in my time of need and showers His unmerited, undeserved, and unearned favor upon me. Today’s Prayer Father, thank You that I can experience Your love even when I have failed. No matter how many mistakes I may have made, I don’t have to be afraid to come to You. I am still Your beloved child, and I always have fellowship with You because of the finished work of Jesus. I thank You that You don’t demand perfection from me, but You supply perfection to me through the cross. It blesses my heart to know that You just love being with me. Thank You for running to embrace me. Amen.

I am speaking of the evenings when the sun sets early, of the fathers under the streetlamps in the back streets returning home carrying plastic bags. Of the old Bosphorus ferries moored to deserted stations in the middle of winter, where sleepy sailors scrub the decks, pail in hand and one eye on the black-and-white television in the distance; of the old booksellers who lurch from one ϧnancial crisis to the next and then wait shivering all day for a customer to appear; of the barbers who complain that men don’t shave as much after an economic crisis; of the children who play ball between the cars on cobblestoned streets; of the covered women who stand at remote bus stops clutching plastic shopping bags and speak to no one as they wait for the bus that never arrives; of the empty boathouses of the old Bosphorus villas; of the teahouses packed to the rafters with unemployed men; of the patient pimps striding up and down the city’s greatest square on summer evenings in search of one last drunken tourist; of the broken seesaws in empty parks; of ship horns booming through the fog; of the wooden buildings whose every board creaked even when they were pashas’ mansions, all the more now that they have become municipal headquarters; of the women peeking through their curtains as they wait for husbands who never manage to come home in the evening; of the old men selling thin religious treatises, prayer beads, and pilgrimage oils in the courtyards of mosques; of the tens of thousands of identical apartment house entrances, their facades discolored by dirt, rust, soot, and dust; of the crowds rushing to catch ferries on winter evenings; of the city walls, ruins since the end of the Byzantine Empire; of the markets that empty in the evenings; of the dervish lodges, the tekkes, that have crumbled; of the seagulls perched on rusty barges caked with moss and mussels, unϩinching under the pelting rain; of the tiny ribbons of smoke rising from the single chimney of a hundred-yearold mansion on the coldest day of the year; of the crowds of men ϧshing from the sides of the Galata Bridge; of the cold reading rooms of libraries; of the street photographers; of the smell of exhaled breath in the movie theaters, once glittering aϱairs with gilded ceilings, now porn cinemas frequented by shamefaced men; of the avenues where you never see a woman alone after sunset; of the crowds gathering around the doors of the state-controlled brothels on one of those hot blustery days when the wind is coming from the south; of the young girls who queue at the doors of establishments selling cut-rate meat; of the holy messages spelled out in lights between the minarets of mosques on holidays that are missing letters where the bulbs have burned out; of the walls covered with frayed and blackened posters; of the tired old dolmuşes, ϧfties Chevrolets that would be museum pieces in any western city but serve here as shared taxis, huϫng and puϫng up the city’s narrow alleys and dirty thoroughfares; of the buses packed with passengers; of the mosques whose lead plates and rain gutters are forever being stolen; of the city cemeteries, which seem like gateways to a second world, and of their cypress trees; of the dim lights that you see of an evening on the boats crossing from Kadıköy to Karaköy; of the little children in the streets who try to sell the same packet of tissues to every passerby; of the clock towers no one ever notices; of the history books in which children read about the victories of the Ottoman Empire and of the beatings these same children receive at home; of the days when everyone has to stay home so the electoral roll can be compiled or the census can be taken; of the days when a sudden curfew is announced to facilitate the search for terrorists and everyone sits at home fearfully awaiting “the oϫcials”; CONTINUED IN SECOND PART OF THE QUOTE

Various musicians consented here and there to give the young boy lessons, but in 1781, Ludwig officially became the pupil of Christian Gottlob Neefe, the new court organist. This relationship opened up Ludwig’s first great responsibility in 1782, when Neefe temporarily traveled elsewhere, leaving his duties as organist for religious services to Ludwig. The boy had to play twice every day for the Catholic masses in addition to other special services. In 1783, the busy Neefe also asked Ludwig to take his place in playing the harpsichord (another instrument similar to a piano) for rehearsals of the court orchestra. Neefe had stretched Ludwig’s capabilities by requiring him to practice the works of Johann Sebastian Bach. Now Ludwig would have to read and play a variety of complicated musical pieces, further expanding his musical education. In addition, Beethoven began producing noteworthy compositions of his own. It was not until 1784, however, that Ludwig was officially appointed as Neefe’s assistant as court organist and finally began receiving a small salary. At last, he could help to financially support his family with his music, the purpose toward which his father had groomed him practically from babyhood. In 1787, at 16 years of age, Beethoven was sent to Vienna, Austria, to study under the musical master, Amadeus Wolfgang Mozart. It is not known whether he was able to receive lessons from Mozart, though some say that he was instructed by him in musical composition. Unfortunately, Beethoven’s mother became seriously ill with tuberculosis, and he had to hurry home from Vienna to say goodbye before her death at 40 years of age.

But how close is his apodictic tone to that of Pastor Rick Warren, who presided over ecumenical services at President Barack Obama’s inauguration, and who writes, “God was thinking of you long before you ever thought of him. He planned it before you existed, without your input. You may choose your career, your spouse, your hobbies, and many other parts of your life, but you don’t get to choose your purpose.”2 According to Warren, you are part of God’s plan. You were in his mind long before you or even your parents were born. He chose not only the day you were born but the exact DNA that needed to be coupled through your parents’ sexual intercourse. It is not clear how wide a berth Warren gives to free will. Clearly, he gives some, as he suggests that if you don’t let Jesus into your heart as your personal savior—an act of free will—then you will burn eternally in hell, which is certainly not part of God’s master plan, but your own doing. On the other hand, he tells us that God chose your genetic composition. But if your mother chose your father, or if your father chose your mother—and most people would agree that they have some role in whom they mate with—then how does God decide your genetic composition? It looks like, from a logical standpoint anyway, if your parents had free will enough to choose their religious persuasion, they also had free will enough to sleep together, and therefore your genetic composition owes as much to their mundane choice as it does to divine matchmaking.

All right, Father. Those are their aims, of course. But can’t you see that the Nazis are not promoting them in any such rational way? They talk about their new form of government as divinely appointed, as if it had come into existence as an act of God. They aren’t pushing the political program of a party. Their acts are all cloaked in a religious fervor––the people must accept them as they accept religious laws, without doubt … Nothing else can be right.

After Giles Palot was burned to death, Sylvie’s mother went into a depression. For Sylvie this was the most shocking of the traumas she suffered, more seismic than Pierre’s betrayal, even sadder than her father’s execution. In Sylvie’s mind, her mother was a rock that could never crumble, the foundation of her life. Isabelle had put salve on her childish injuries, fed her when she was hungry, and calmed her father’s volcanic temper. But now Isabelle was helpless. She sat in a chair all day. If Sylvie lit a fire, Isabelle would look at it; if Sylvie prepared food, Isabelle would eat it mechanically; if Sylvie did not help her get dressed, Isabelle would spend all day in her underclothes. Giles’s fate had been sealed when a stack of newly printed sheets for Bibles in French had been found in the shop. The sheets were ready to be cut into pages and bound into volumes, after which they would have been taken to the secret warehouse in the rue du Mur. But there had not been time to finish them. So Giles was guilty, not just of heresy but of promoting heresy. There had been no mercy for him. In the eyes of the church, the Bible was the most dangerous of all banned books—especially translated into French or English, with marginal notes explaining how certain passages proved the correctness of Protestant teaching. Priests said that ordinary people were unable to rightly interpret God’s word, and needed guidance. Protestants said the Bible opened men’s eyes to the errors of the priesthood. Both sides saw reading the Bible as the central issue of the religious conflict that had swept Europe.

The Pharisees were the religious experts of their day. They possessed much information about God, but they had no personal relationship with Him. Jesus thanked His Father that it was not to these “experts” that the Father had revealed spiritual truth, but rather to those who were humble and who recognized their need for God's revelation.

We are ethnically Chinese—one of the ethnic and religious minority groups that face discrimination in Malaysia. When my father was a kid, his uncle, mother, and eldest sister were living in Kuala Lumpur when a race riot broke out, and hundreds of Chinese people were massacred. His sister left her office barely in time to find a safe house in a Chinese neighborhood, where the family hid for days—a friend with connections with the police had to bring them food so they wouldn’t go hungry.

Great men when they die, by a figure of speech are said to live on in their works. Jesus Christ does actually live on in His work. He founded a kingdom, He set up a Church, He established a rule upon earth. His empire is not to be measured by area or acres, nor by physical force, but by its power of proclaiming the truth. "Go," He said to His Apostles, His ambassadors and ministers, "Go, teach all nations." And what were they to teach? They were to teach all truth, all religious truth to all nations throughout all the world, and throughout all time. "Everyone that is of the truth heareth My voice." For, "He that heareth you heareth Me, and he that despisth you despiseth Me. I am with you all days even to the end of the world." Here in these few words I remind you what was the aim and scope of our divine Lord's mission in this world. We, as members of His Church, know this about it, that it, and it alone, can and does give to its members repose, absolute repose in the possession of truth. The world calls us slaves for believing on the mere testimony of Christ's Church that we ourselves cannot prove. Does it much matter what the world says about what it does not understand? The only question which it concerns us to know is what Jesus Christ says respecting the teaching of His Church. He says with no little emphasis that it is Her mission to teach, and ours to learn. And He adds, "You shall know the truth, and the truth shall make you free" - "free with the freedom with which Christ has set us free." There is no repose like this repose in the certitude of Faith.

My father reminded me of a memory the last time I saw him. It was the day on the beach, the only memory I have with him. Break it in half. Right down the middle.” I cup my hands beneath it to catch the spoils. She snaps the dollar in half, and the contents fall in my palm. I give a nod to luck when five perfect bone-shaped doves appear in my palm. She studies the evidence in my hand and lifts one to inspect it. “They look like little birds.” “Kind of ironic, isn’t it? Even before I knew what my destiny was, it was handed to me by a man I never really knew. What’s even more ironic is that these birds represent the five of us.” I lift the birds one by one. “Me, Sean, Tyler, Dom, and you. The beginning and the end—even though technically they’re Doves—in the religious sense, they represent sacrifice and peace.

February 15,1978 Based upon ancient and modern revelation. The Church of Jesus Christ of Latter-day Saints gladly teaches and declares the Christian doctrine that all men and women are brothers and sisters, not only by blood relationship from common mortal progenitors but as literal spirit children of an Eternal Father. The great religious leaders of the world such as Mohammed, Confucius, and the Reformers, as well as philosophers including Socrates, Plato, and others, received a portion of God's light. Moral truths were given to them by God to enlighten whole nations and to bring a higher level of understanding to individuals. The Hebrew prophets prepared the way for the coming of Jesus Christ, the promised Messiah, who should provide salvation for all mankind who believe in the gospel. Consistent with these truths, we believe that God has given and will give to all peoples sufficient knowledge to help them on their way to eternal salvation, either in this life or in the life to come. We also declare that the gospel of Jesus Christ, restored to His Church in our day, provides the only way to a mortal life of happiness and a fulness of joy forever. For those who have not received this gospel, the opportunity will come to them in the life hereafter if not in this life. Our message therefore is one of special love and concern for the eternal welfare of all men and women, regardless of religious belief, race, or nationality, knowing that we are truly brothers and sisters because we are sons and daughters of the same Eternal Father.

When we speak today, then, about 'holy wedded matrimony,' or 'the sanctity of marriage,' we would do well to remember that for approximately 10 centuries, Christianity itself did not see marriage as being either holy or sanctified. Marriage was certainly not modeled as the ideal state of moral being. On the contrary, the early Christian fathers regarded the habit of marriage as a somewhat repugnant worldly affair that had everything to do with sex and females and taxes and property, and nothing whatsoever to do with higher concerns of divinity. So when modern day religious conservatives wax nostalgic about how marriage is a sacred tradition that reaches back into history for thousands of uninterrupted years, they are absolutely correct, but in only one respect: only if they happen to be talking about Judaism. Christianity simply does not share that deep and consistent historical reverence toward matrimony. Lately it has, yes, but not originally. For the first thousand or so years of Christian history, the church regarded monogamous marriage as marginally less wicked than flat-out whoring, but only very marginally.

She had done it. A photo, one simple photo, had brought her back through time and closer to her goal. She thought of Alice, that once nameless girl who now had a name. The little orphan with no father or mother, tossed about from hospital to convent, without bonds, points of reference, anything. Raised in the coldness of a religious institution: prayer at mealtimes, household chores, nights in the dormitory, an austere existence geared toward order and obedience to God. What future could she have had after such disastrous beginnings? How had she grown up? What had happened in that room with the rabbits? From the bottom of her heart, Lucie hoped she would soon have the answers to these questions. All those thoughts, all those faces that tormented her day and night, had to stop. Alice had to reveal her secrets.

He stood tall, so sure, and so successful. He stood tall, able to inspire, and so resourceful.

When I was thirteen, my father was on his way home from visiting a local nursing home when a drunk in an eighteen-wheeler hit him head on. It was then that it became evident to me that there is no God. If he did exist, then why the hell would he let that happen to my father, one of his own, a man wholly devoted to the cause? The answer of course is that there is no God. There’s only this right here, and we’re in control. Good people, bad people, drunks in eighteen-wheelers. It is what we make it, nothing more. Last I heard, the drunk got religious and became a preacher, if you can believe that one.” “I assume your father was killed?

what are we to say about the Catholic military chaplain who administered mass to the Catholic bomber pilot who dropped the atomic bomb on Nagasaki in 1945? Father George Zabelka, chaplain for the Hiroshima and Nagasaki bomb squadrons, later came to repent of his complicity in the bombing of civilians, but his account of that time is a stunning judgment on the church’s acquiescence in violence. To fail to speak to the utter moral corruption of the mass destruction of civilians was to fail as a Christian and as a priest as 1 see it…. I was there, and I’ll tell you that the operational moral atmosphere in the church in relation to mass bombing of enemy civilians was totally indifferent, silent, and corrupt at best—at worst it was religiously supportive of these activities by blessing those who did them…. Catholics dropped the A-bomb on top of the largest and first Catholic city in Japan. One would have thought that I, as a Catholic priest, would have spoken out against the atomic bombing of nuns. (Three orders of Catholic sisters were destroyed in Nagasaki that day.) One would have thought that I would have suggested that as a minimal standard of Catholic morality, Catholics shouldn’t bomb Catholic children. I didn’t. I, like the Catholic pilot of the Nagasaki plane, “The Great Artiste,” was heir to a Christianity that had for seventeen hundred years engaged in revenge, murder, torture, the pursuit of power, and prerogative violence, all in the name of our Lord. I walked through the ruins of Nagasaki right after the war and visited the place where once stood the Urakami Cathedral. I picked up a piece of censer from the rubble. When I look at it today I pray God forgives us for how we have distorted Christ’s teaching and destroyed his world by the distortion of that teaching. I was the Catholic chaplain who was there when this grotesque process that began with Constantine reached its lowest point—so far.4 It is difficult to read such accounts without recalling the story of Jesus’ weeping over Jerusalem, because “the things that make for peace” were hidden from their eyes (Luke 19:41

Now, brothers and sisters, we must do our duty, whatever that duty might be. Peace may be denied for a season. Some of our liberties may be curtailed. We may be inconvenienced. We may even be called on to suffer in one way or another. But God our Eternal Father will watch over this nation and all of the civilized world who look to Him. He has declared, “Blessed is the nation whose God is the Lord” (Ps. 33:12). Our safety lies in repentance. Our strength comes of obedience to the commandments of God. Let us be prayerful. Let us pray for righteousness. Let us pray for the forces of good. Let us reach out to help men and women of goodwill, whatever their religious persuasion and wherever they live. Let us stand firm against evil, both at home and abroad. Let us live worthy of the blessings of heaven, reforming our lives where necessary and looking to Him, the Father of us all. He has said, “Be still, and know that I am God” (Ps. 46:10). Are these perilous times? They are. But there is no need to fear. We can have peace in our hearts and peace in our homes. We can be an influence for good in this world, every one of us. May the God of heaven, the Almighty, bless us, help us, as we walk our various ways in the uncertain days that lie ahead. May we look to Him with unfailing faith. May we worthily place our reliance on His Beloved Son who is our great Redeemer, whether it be in life or in death, is my prayer in His holy name, even the name of Jesus Christ, amen.

Going out on a date was very cheap in those days [1962]. I borrowed my father's station wagon, put in a gallon of gas for 29 cents, went to the movies for 50 cents a ticket, bought a pack of cigarettes for 25 cents, and had a McDonald's hamburger for 19 cents apiece. It was very doable.

Africa and Africans has succeeded in destroying our culture and traditional by accepting the effect of colonialism on the strong foundation that once held our fathers together...I believe that there is a supreme being and that as long as you believe in him no matter your religious difference or mode of worship things will work out for you, I PRAY GOD HELP AFRICA IN BELIEVING IN THEMSELVES ONE DAY.

I hate interruptions, especially when I have a deadline. Can’t people see I am busy? Jesus was having a busy day. A synagogue official’s daughter lay dying, and he begged Jesus to heal her. What a prime opportunity for Jesus to win over one of the religious leaders! Surely He should have accompanied this important official in haste and with single-minded determination. Jesus did not allow the pressure of a dying child to interfere with another divine appointment arranged by His heavenly Father. Can you imagine the official counting the minutes when Jesus stopped to question the crowd? Yet Jesus had time for both needs, and the official’s child benefited from a more glorious healing than she would have earlier. Just as Jesus trusted His heavenly Father to orchestrate His schedule, we also must trust the Architect of our days. Dear Lord, forgive me for the times I have ignored Your divine appointments. Help me keep my schedule flexible to respond to Your promptings.

Don’t curse the gods; you will feel shame when you have to call on them for help

As for myself, I had a cousin in Nahalal, my own Father's age, whom I had never met and another cousin, Max Rosenkranz, whom I first met after my arrival in Israel. The Rosenkranzes were formerly living in Poland. Interestingly enough, at a religious wedding ceremony, there had to be a quorum of ten men present. At ours, there were ten men, the rabbi and the groom included. The ceremony had to be performed out of doors, according to ultra religious custom. The climate is sub-tropical and winters, as a rule, are mild. Not on our wedding day. Every ten or fifteen years it happens to be cold and snowy for a day or two. Of course, it was snowing on our wedding day and I was sloshing through the snow, in the rabbi's yard, in my white shoes.

Be Strong Be not grieved and depressed, for the joy of the Lord is your strength and stronghold. NEHEMIAH 8:10 AMP Nehemiah, Ezra, and other religious and civil leaders of their day had been given the job of leading the Jews back to Jerusalem after seventy years of exile. It hadn’t been easy work for those who had made the long journey. Solomon’s beautiful temple had been destroyed, and the attempts to rebuild it had resulted in something very inferior to what they remembered. Rebuilding the walls and reestablishing their homes were tasks made more difficult when they only had one hand with which to build. They held weapons in their other hand in order to defend their right to live in the land. At one point the work of rebuilding was stopped after their enemies wrote a letter to the Persian king pointing out the unsuitability of the Jews to live out from under the immediate control of their captors. Now the work was done, and the people wanted to hear what the Law of God said so they could avoid making the same mistakes again. All the Jews in the land came to Jerusalem and listened as Ezra read from the Law and Levites explained what they were hearing. The renewed understanding of God’s Word caused them to weep. Finally Nehemiah stood before the people he now governed and begged them not to be grieved and depressed. God was pleased with their desire to do what He commanded. It was a day for rejoicing for they were back in the land. Father; joy gives us strength to do Your will. Let us find our joy in You today.

NEVER-ENDING LOVE And we have this command from Him: the one who loves God must also love his brother. 1 John 4:21 HCSB C. S. Lewis observed, “A man’s spiritual health is exactly proportional to his love for God.” If we are to enjoy the spiritual health that God intends for us, we must praise Him, we must love Him, and we must obey Him. When we worship God faithfully and obediently, we invite His love into our hearts. When we truly worship God, we allow Him to rule over our days and our lives. In turn, we grow to love God even more deeply as we sense His love for us. Today, open your heart to the Father. And let your obedience be a fitting response to His never-ending love. When we develop an authentic love relationship with God, we will not be able to keep Him compartmentalized in “churchy,” religious categories. Beth Moore To love God is to love His will. Elisabeth Elliot A TIMELY TIP Because God first loved you, you should love Him. And one way that you demonstrate your love is by obeying Him.

Latter-day Saints (Mormon) theology seems to fall short, for it claims that there is an infinite begetting of “Gods” (including the God who created this world and fathered us all) and that the material universe, like the progression and proliferation of deities, is eternal. There is in such a theology no place, person, or deity at which the buck stops; thus, the word God for Mormons functions different from its traditional implications of religious ultimacy.

Aunt Hazel and Aunt Lorna were her father’s twin sisters, and they were very religious. They wore black, even on a good day, and prayed before and after every meal, sometimes in the middle.

If ever someone had the right to protest, This isn't right, this isn't fair, I don't deserve this, it was Jesus. If ever someone had the right to walk out and walk away, it was Jesus. If ever someone had an excuse to complain, feel sorry for Himself, find fault with God, it was Jesus. If ever someone had the right to retaliate and - literally - condemn those who mistreated Him, it was Jesus. Instead, Jesus entrusted Himself to God. He knew His beloved Father well enough to know that these very religious people, although they considered themselves God's representatives on earth, were nothing of the sort. They were wicked, sinful pretenders who would one day stand beffore God and give an account for what they had done.

There were hints of how different it might be for a girl in the Catholic Church. Religious sisters and other women friends would one day become my teachers on this gender schizophrenia. Nuns told girls they better leave room for the Holy Spirit when they danced with a boy. If you had trouble measuring the Holy Spirit, girls heard the instruction to leave room for a telephone book, presumably a Toronto or Montréal-size phone book. Good God, telephone books have all but disappeared. Is it any wonder the sexual revolution happened?

The collapse of society was the western front, that conflict augmented by a lack of preparation, limited physical resources, and a severe shortage of human assets. A dark, ominous cloud of uncertainty was the enemy’s primary weapon. Levi was certain that this was going to be a war of attrition. On the eastern front loomed old age. Twenty years ago, Levi would have feared no man. While he’d never spoiled for a fight in any theatre, when one came his way, he had always felt up to the task. Years of military schools and courses had instilled this confidence. Numerous engagements on the battlefield had proven him worthy. That man, however, had been a different Levi York, both physically and mentally. Now, Father Time was employing a strategy that seemed destined to make him fail. He knew the outcome of this battle was inevitable. Ultimately, he had no chance of winning. He was a ball player intentionally fouling his opponent, merely wrangling to prolong the game, desperately trying to stop the clock from counting down to zero. “Aren’t we all fighting for more time?” he reflected as he prepared for his shift on patrol. “Isn’t that what this is all about? I’ve fought insurgents, radicalized religious zealots, power-hungry holy men, and indoctrinated crazies,” he proclaimed to the mirror. “In every single case, we gave better than what we received. I controlled the field at the end of day, each and every time. Is it finally my turn to fall? Will the combination of foes we’re facing finally take me out of the fight?” he ranted. As he pondered his own questions for several moments more, Levi’s spine stiffened, his shoulders squaring off. “Doesn’t matter,” he grunted. “You’re not going down without leaving your best on the field. You’re not going to fade quietly into the night. To the end, you’re going to give it your best, old man.

Ana understood something about him in that moment. Mr. Lincoln believed that slavery was a hideous evil, as she heard so many times in her church and in her own home. But he was trying to build a fort of truth apart from religious belief, a fort built of logic. He was looking at the subject from various angles, apparently trying to find a winning argument against defenders of slavery. She thought of a conversation she’d had with Mrs. Alsop. They try to trick you into thinking slavery is an old inherited custom that will die on its own. Like some old farm equipment that will be replaced by a better system one day. That was how the founding fathers rationalized it. They knew it was wrong. Did they also know it would never die on its own? “Thirty-five years ago, we had

A memoir in which the author shares his impressive journey of emigrating to the United States to escape a difficult life in an impoverished Nigerian village. Born into an extremely poor family in Nigeria, ‘Deji Ayoade had early memories of wanting to come to America to do better for himself. For years, he dreamed about having a bright future in the United States. At seven, he promised his mother that one day he would be a doctor in America and take her and his siblings away from their dangerous and impoverished existence. By the age of thirty-three, ‘Deji had been in the United States for five years and was living his dream. He had earned a master’s degree, married and had a child, been recruited into the Navy, and become a US citizen. He makes good on the promise to his mother and brings her, his sister, and his sister’s baby to the United States. UNDERGROUND: A Memoir of Hope, Faith, and the American Dream is a well-structured, compelling memoir written by a determined man with big dreams, ambitious goals, and the strength to never lose sight of where he is headed. Commitment, intelligence, and drive contribute to his fulfilling what he deems to be his purpose in life. His accomplishments in the armed services are nothing short of admirable. Ayoade draws readers into the 1980s culture of the poorer regions of Nigeria with vivid descriptions of the sights, sounds, and smells of areas in which they lived. His credible recreation of scenes reveals insight into the civilization that had considerable influence on him. Family dynamics also play a significant role in Ayoade’s life. His recollection of his father’s contradictory behaviors both confuse and enlighten him. His fond memories of his grandmother—the family member he trusted the most—are heartfelt and touching. While coming to the United States offers many positive experiences for Ayoade, it doesn’t come without problems, and one that the author talks about with deep emotion and candidness is racism. Thoughtful in the way he acknowledges possible differences of perspectives, he describes how it feels to be looked at differently. One scene in particular demonstrates just how prejudiced and insensitive people can be when it comes to racial biases. Ayoade writes from the heart with emotion and honesty that demonstrate his passion for what he does in life. His ability to weave together a cohesive story from so many disparate fragments is remarkable. His religious faith and commitment to never-ending improvement for himself are inspiring and a basis for being a role model for others. UNDERGROUND: A Memoir of Hope, Faith, and the American Dream–author ‘Deji Ayoade’s reflections on overcoming enormous obstacles and emigrating from Nigeria to the United States–is candid, heartwarming, and inspirational.

It’s very easy for the church today to fall into the same bad behavior that the Pharisees, Sadducees, and religious teachers exhibited in Jesus’ day. But we have less excuse for blocking access to the love of the Father, because we’re supposed to be learning from the example of Jesus! Which leads me to ponder what Jesus might think if he came to my church and observed the way we are helping people connect to the love of the Father—or denying them, as the case may be. Would Jesus like my church? Would he attend my church?

Gnosticism was rampant in Irenaeus’ day, and is constantly reviving in all the non-Christian religions and philosophies. As we have seen, he exposed it as an essentially anti-Christian religious experiment which destroys the psychosomatic unity of man. He refuted this system not by his own speculation, but by simply contemplating Christian revelation in its unity, by seeing its form. He is theology’s founding father and a paradigmatic figure in its history.

Whatever comes of these pages, I have found satisfaction in writing them. In my research and in the shape of my days, in the wheat-starch paste the the acid-free thread, in the long hours hunched over ancient paper and my walks home along the River Cam, I have found myself, in more ways that one. I wouldn't call myself religious, not in the conventional sense—that would require me to actually choose one—but there's a spark there that wasn't before. And who am I to say what that is? Or isn't? Like my father and his father before him, I am but a watcher, a guardian, protecting the geniza documents, and content to persist in their mystery.

For Christians, the ultimate historical struggle between conservatives and progressives is the struggle between Jesus and the Jewish religious leaders of his day. The conservative, intransigent religious establishment loathed and feared Jesus partly because he reinterpreted everything in both scripture and tradition through the lens of himself as the Christ, the unique and pre-existent Son of God. This seemed the outer limit of heresy. I absolutely sympathize with the conservatives, for Jesus was right when he said from the cross, “Father, forgive them; they don’t know what they do.” They did not know. They thought their hatred was pleasing to God. They thought their rejection of Jesus would keep society rightly ordered. They were definitely on the side of scripture as interpreted by their tradition, but we can see that scripture had been incorrectly appropriated by skewed tradition.

certain Goth, named Galla, was of the impious sect of the Arians. This terrible Goth, during the reign of King Totila, did with monstrous cruelty persecute religious men of the Catholic Church. If any cleric or monk came into his sight, he was sure not to escape from his hands alive. This man, enraged with an insatiable desire of spoil and pillage, lighted one day upon a husbandman, whom he tormented with cruel torments. The rustic, overcome with pain, professed that he had committed his goods to the custody of the servant of God, Benedict. This he feigned that he might free himself from torments and prolong his life for some time. Then this Galla desisted from tormenting him and, tying his arms together with a strong cord, made him run before his horse to show him who this Benedict was that had received his goods. Thus the man went in front, having his arms bound, and brought him to the holy man’s monastery, whom he found sitting alone at the monastery gate, reading. Then the countryman said to Galla, who followed furiously after him, “See! This is Father Benedict whom I told you of.” The barbarous ruffian, looking upon him with enraged fury, thought to affright him with his usual threats, and began to cry out with a loud voice, saying, “Rise, rise and deliver up this rustic’s goods which thou hast received.” At whose voice the man of God suddenly lifted up his eyes from reading and saw him and also the countryman whom he kept bound; but, as he cast his eyes upon his arms, in a wonderful manner the cords fell off so quickly that no man could possibly have so soon untied them. When Galla perceived the man whom he brought bound so suddenly loosened and at liberty, struck with fear at the sight of so great power, he fell prostrate and bowed his stiff and cruel neck at the holy man’s feet, begging his prayers. But the holy man rose not from his reading, but called upon the brethren to bring him to receive his benediction. When he was brought to him, he exhorted him to leave off his barbarous and inhuman cruelty.

Silence will make a man perfect, as James says; Isaiah calls silence “the service of justice”; and the Fathers pursued silence with such deep passion, it is said, that the abbot Agatho “kept a stone in his mouth for three whole years until he finally learned to keep silent.” A place in itself cannot bring us salvation, but the location of the monastery can facilitate religious life and aid in its reinforcement, becoming a help or a hindrance as may be. This is why the sons of the prophets, whom Jerome calls the monks of the Old Testament, retired to the wilderness and built huts for themselves on the banks of the Jordan. And John and his followers, who were the founders of our calling, and Paul and Anthony and Macharius after them, and all those other flowers of the monastic way of life—this is why they fled the world with all of its temptations and brought their beds of contemplation to the quiet of the wilderness, where they could devote themselves more wholeheartedly to God. Even the Lord himself, who certainly feared no temptation, set us the example of leaving crowds of men behind and going off to lonely places whenever he had a thing of great importance to do. He consecrated the wilderness with his forty days of fasting; he refreshed the people in the wilderness and would withdraw there to the purity of prayer, not only from the crowds of men but even from the apostles. But he also led the apostles to a mountain to appoint them; on a mountain he was transfigured in their presence; on a mountain he revealed to them his glorious resurrection: and from a mountain he ascended into heaven—everything he did of great importance he did in the lonely places of the wilderness. He came to Moses and the patriarchs in the wilderness; through the wilderness he led his people to the promised land; for forty years he kept them in the wilderness, where he delivered his law, rained down his manna, drew water from a rock, consoled his people, appeared to them, and worked his miracles to show how much his Oneness loves a place of solitude, a place where we as well can devote ourselves to him in all the greater purity of prayer. In the veiled speech he spoke to Job, the Lord praised the freedom of the onager, which loves the wilderness

Returning to Bath, Dahmer moved in with his father and stepmother. However, it was not long before his excessive drinking got him in trouble with the law. In October 1981, he was arrested for disorderly conduct and resisting arrest. His dad tried to get him some help and introduced him to Alcoholics Anonymous, but it didn’t take. Thoughts of his earlier deed refused to go away, and his drinking caused conflict in the home. To appease his wife, his father suggested Jeff move in with his paternal grandmother in West Allis, Wisconsin—a working-class suburb of Milwaukee. His father felt it would serve two purposes: Jeff could look after his grandmother, who was getting on in years, and with him gone, there would finally be peace in their home. Dahmer’s move to Wisconsin was the beginning of some real soul searching. His grandmother was a very religious woman. He loved and admired her and felt she could help him get control of his life. She was kindly, loving, and tolerant, and she had a quiet serenity about her that he craved. He felt that religion might provide a way out of his predicament. They discussed religious matters, and he began to accompany her to Sunday service and weekday Bible study. This kept him sober during the day, but when Grandma retired for the evening, he began to drink again. He knew he had an alcohol problem, but felt his need to drink arose from the horrible memory he carried with him. He could never get it out of his mind. No matter how hard he tried, the knowledge of what he had done stayed with him.

Under the pink wash of dawn, an unexpected foot of snow suffocates the landscape. The sight of so much transcendent white causes me to stare for minutes on end, mesmerized. More than mesmerized. In absolute awe. I've experienced this one other time: freshman year of high school, a ten-day trip to Italy with my school.... It was the first and only time I've seen Michelangelo's -La Pietà-. It took a moment to realize what it was, but then it clicked. This was Mary holding the body of her son. I had seen a thousand images of Jesus on the trip, but this sculpture grabbed my heart and squeezed so hard I stopped breathing. At that age, I cared little for art and had no connection with Jesus, but in that moment, I was so transfixed by this sculpture -- -how could it be so smooth?- --that I began to weep. Right there. Tears fell, and I thought I was having some kind of religious experience. But it wasn't that. It was the combination of profound beauty and sadness at such an exquisite level that it left me no option other than to cry. I hadn't experienced anything like that again. Until now. This snowfall. The beauty enveloping the sadness. With the tears welling in my eyes, I think once again about death. The rainbow in the cornfield. It's all so gorgeous, and it's all so tragic. The extremes of human emotion and how ironic that thoughts of dying fill me with such life. I'm still staring transfixed at the world outside when my father's voice resonates behind me. 'What a fuckhole of a mess out there.' And the beauty is gone. The sadness, however, remains. [Rose Yates]

I decided not to turn away and let him rot. I took a different tack. God knows he wanted to get out, but how? It came to me that the very zeal with which he clung to his religious ideals made him an ideal prospect of our organization, so I put that to him. Agree to join up with the SS and I will speak in your behalf. It didn’t hurt, either, that his father was a noted magistrate at Neuruppin. “At first he balked, but didn’t hold out long. My argument won over the review board, who saw things my way – much to the satisfaction of his father, I might add. He was assigned to train in Holland for our Hygiene Service, after which we went our separate ways. Till this day we’ve never so much as had a beer together, in fact I haven’t seen him personally at all, since the day I bade farewell to him in Stuttgart. My fond memories of him went beyond the feather he was in my cap I had every reason to believe he would pan out as the model SS officer he seemed to have the makings of. You might say he became, from being my protégé, something of a son to me. The son I never had and never will.” He stopped a moment to watch her. “I’m in no hurry to do him harm. He’s definitely on our side, for all intents and purposes. However, something recently has happened to cast doubts on the ideals I dressed him up in. I will not hand it over to the Gestapo and their clubfooted methods. I could be wrong, yet I cannot afford to leave a stone unturned. The Gestapo would plow up a whole field and eat everything in sight. That’s where you come in.” “How do you think you’ll get away with this?” “With the utmost discretion between you