Rooted Bible Quotes

Back then I was still appalled that God would set down his barefoot boy and girl dollies into an Eden where, presumably, He had just turned loose elephantiasis and microbes that eat the human cornea. Now I understand, God is not just rooting for the dollies.

The Arabic term for Gospel, Injil, plays off the original Greek euangelos (“bringing good news”), but with a twist on the Semitic root N-J-L, meaning “opening eyes wide.” The name reflected Jesus’ mission to deliver his people from the bondage of blindly following corrupt clerics by reawakening individual powers of perception.

Many of the seminal social issues of our time - poverty, lack of education, human trafficking, war and torture, domestic abuse - can track their way to our theology of, or beliefs about, women, which has its roots in what we believe about the nature, purposes, and character of God.

The most dangerous of all enthroned lies is the holy, the sanctified, the privileged lie- the lie everyone believes to be a model truth. It is the fruitful mother of all other popular errors and delusions. It is a hydra-headed tree of unreason with a thousand roots. it is a social cancer!

When the Qur’an critically evaluates the individual behavior of certain Jews, Christians, and pagans, it does so because these individuals serve as models for both what to do and not to do. Compared to the standards of harsh prophetic chastisement found in the revelations of Jeremiah and Ezekiel, the Qur’an is a gentle critic—despite attempts by some translators to heighten the tension.

It is rare to find an established community of Christians that encourages radical expressions of following Jesus. The natural conservatism of institutions is deeply rooted in the desire to survive, and that desire colors and limits the way they read the Bible and how they see God functioning in the world.

A sign hangs on the wall in a New Monastic Christian community house: “Everyone wants a revolution. No one wants to do the dishes.” I was, and remain, a Christian who longs for revolution, for things to be made new and whole in beautiful and big ways. But what I am slowly seeing is that you can’t get to the revolution without learning to do the dishes. The kind of spiritual life and disciplines needed to sustain the Christian life are quiet, repetitive, and ordinary. I often want to skip the boring, daily stuff to get to the thrill of an edgy faith. But it’s in the dailiness of the Christian faith—the making the bed, the doing the dishes, the praying for our enemies, the reading the Bible, the quiet, the small—that God’s transformation takes root and grows.

The Bible speaks of the Word of God as added. Sometimes it's planted by the wayside, and nothing grows there. Sometimes it's sown among the thorns and represents the person who makes the decision an then goes back to his old life of bars and chasing women or whatever. A third seed is sown among the rocks. There's sand and dirt between the rocks, and when it rains you'll see a stalk of green coming up. But on the first day with sunshine it wilts because there is no room for roots. The fourth seed is planted on fertile soil, and finally it takes hold and has a chance to grow and live. That's what happened to me.

Popular lies have ever been the most potent enemies of personal liberty. There is only one way to deal with them: Cut them out, to the very core, just as cancers. Exterminate them root and branch. Annihilate them, or they will us!

This misreading of Scripture arises from combining our individualism with a more subtle, deeply hidden and deeply rooted aspect of our Western worldview: we still think the universe centers around us.

The Bible does not say money is the root of all evil; it says the love of money is the root of all kinds of evil. A poor man who, in his heart, worships the idea of being rich is more vulnerable to its evils than a rich man who has a heart to use it all for the Lord.

Bible literacy matters because it protects us from falling into error. Both the false teacher and the secular humanist rely on biblical ignorance for their messages to take root, and the modern church has proven fertile ground for those messages. Because we do not know our Bibles, we crumble at the most basic challenges to our worldview. Disillusionment and apathy eat away at our ranks. Women, in particular, are leaving the church in unprecedented numbers.1

Be rooted in Christ, read your Bible daily.

The Bible doesn't say that money is the root of all evil; it says that love of money is.

The Bible looks the way it does because “God lets his children tell the story,” so to speak. Children see the world from their limited gaze. A second grader might give a class presentation on what mom does all day. She will talk about her mom from her point of view, rooted in love and devotion. She’ll filter—unconsciously and in an age-appropriate manner—her mother’s day through how she perceives her family and her role in the family. She’ll get some things more or less correct, but she will also misunderstand other things, and get still other things plain wrong.

Therefore, as you received Christ Jesus the Lord, so walk in him, 7 i rooted and  j built up in him and  k established in the faith, just  l as you were taught, abounding  m in thanksgiving.

On the day of the hunt I came to know in the slick center of my bones this one thing; all animals kill to survive, and we are animals. The lion kills the baboon, the baboon kills fat grasshoppers. The elephant tears up living trees, dragging their precious roots from the dirt they love....And we, even if we had no meat or even grass to gnaw, still boil our water to kill the invisible creatures that would like to kill us first. And swallow quinine pills. The death of something living is the price of our own survival, and we pay it again and again. We have no choice. It is the one solemn promise every life on earth is born and bound to keep.

Misinformation about the Bible's answers to these issues has led to much wrong teaching about boundaries. Not only that, but many clinical psychological symptoms, such as depression, anxiety disorders, guilt problems, shame issues, panic disorders, and marital and relational struggles, find their root in conflicts with boundaries.

Protestantism's evolution away from hierarchy and authority has enormous consequences for America and the world. On the one hand, the democratization of religion runs parallel to political democratization. The king of England, questioning the pope, inspires English subjects to question the king and his Anglican bishops. Such dissent is backed up by a Bible full of handy Scripture arguing for arguing with one's kIng. This is the root of self-government in the English-speaking world.

The kind of spiritual life and disciplines needed to sustain the Christian life are quiet, repetitive, and ordinary. I often want to skip the boring, daily stuff to get to the thrill of an edgy faith. But it’s in the dailiness of the Christian faith—the making the bed, the doing the dishes, the praying for our enemies, the reading the Bible, the quiet, the small—that God’s transformation takes root and grows.

Everything that is wrong with this sinful world, is rooted in the selfishness of man. Rom. 8:5

When you attack the roots of sin, fix your thought more upon the God whom you desire than upon the sin which you abhor. —Walter Hilton

Faith cannot be about absolute certainty in the letters of the Bible and wrath against those who don’t comply (Ephesians 2:15). It has to be about overwhelming trust in God’s love,6 which as the apostle Paul confirms, is beyond the letter of law and narrow legalistic interpretations.

WHEN GOD IS A DRUG—RELIGIOUS ADDICTION Mood alteration is an ingredient of compulsive/addictive behavior. Addiction has been described as “a pathological relationship to any mood-altering experience that has life-damaging consequences.” Toxic shame has been suggested as the core and fuel of all addiction. Religious addiction is rooted in toxic shame, which can be readily mood-altered through various religious behaviors. One can get feelings of righteousness through any form of worship. One can fast, pray, meditate, serve others, go through sacramental rituals, speak in tongues, be slain by the Holy Spirit, quote the Bible, read Bible passages, or say the name of Yahweh or Jesus. Any of these can be a mood-altering experience. If one is toxically shamed, such an experience can be immensely rewarding. The disciples of any religious system can say we are good and others, those not like us, the sinners, are bad. This can be exhilarating to the souls of toxically shamed people.

Some argue against the Rapture by saying the word doesn’t even appear in the Bible, but it does. As I’ve said, we have to read it in the Vulgate, the Latin version of the Bible. There the Greek word harpazo is translated rapiemur, the proper tense of rapio, the root of our English words “rapt” and “rapture.

So true is it that all sin is ultimately against the Lord; so bitter is the root of self; and so terrible the power of evil in its constantly growing strength, till it casts out all fear of God or care for man.

In the LGBT community, the opposite of pride is self- hatred. But in the Bible, the opposite of pride is faith. Was pride keeping me from faith, or was pride keeping me from self-hatred? That was when the question inserted itself like a foot in the door: Did pride distort self-esteem the way lust distorts love? This was the first of my many betrayals against the LGBT community: whose dictionary did I trust? The one used by the community that I helped create or the one that reflected the God who created me? As soon as the question formed itself into words, I felt convicted of the sin of pride. Pride was my downfall. I asked God for the mercy to repent of my pride at its root.

Is money good? Is money good? Many negative-minded persons say, “Money is the root of all evil.” But the Bible says: Love of money is the root of all evil. And there is a big difference between the two even though one little word makes the difference.

In the Old Testament…God is the owner of the vineyard. Here He is the Keeper, the Farmer, the One who takes care of the vineyard. Jesus is the genuine Vine, and the Father takes care of Him…In the Old Testament it is prophesied that the Lord Jesus would grow up before Him as a tender plant and as a root out of the dry ground. Think how often the Father intervened to save Jesus from the devil who wished to slay Him. The Father is the One who cared for the Vine, and He will care for the branches, too.

If a rich man's entry into heaven seems as difficult as the camel's attempt to go through the eye of a needle; if the love of money is the root of all evil; then we must at least assume the most powerful men on earth to be the most Satanic. This applies to financiers, industrialists, popes, poets, dictators, and all assorted opinion-makers and field marshals of the world's activities.

Belief and faith always have content—a what. But a faith that looks like what the Bible describes is rooted deeply in trust in God (rather than ourselves) and in faithfulness to God by being humbly faithful to others (as the Father and Son have been faithful to us). That’s basically it—though it’s anything but easy.

Life Lessons 12:32 — “I, if I am lifted up from the earth, will draw all men to Myself.” Jesus says that He draws all peoples to Himself. We are to represent Him as well as we can and allow Him to live through us, but we can never convert anyone. It is Christ’s responsibility to cause faith to take root in human hearts, not ours.

All sin, at its root, is failing to give God glory. It is loving anything else more than God. Refusing to bring glory to God is prideful rebellion, and it is the sin that caused Satan’s fall — and ours, too. In different ways we have all lived for our own glory, not God’s. The Bible says, “All have sinned and fall short of the glory of God.”9

if we fail to root ourselves in Scripture, our souls will be starved for Christ.

it is not you who support the root, but the root that supports you.

Weep no more; behold,  k the Lion  l of the tribe of Judah,  m the Root of David, has conquered, so that he can open the scroll and its seven seals.

The Bible sees greed as a form of idolatry, because a greedy person worships things instead of God. Greed and envy have their roots in selfishness.

God is looking for fearless and courageous faith rooted in obedience of His law. This is what it takes to work for God. Joshua 1:1-9

In the soil of reflection, seeds of bitterness can grow strong roots as we rehearse the wrongs done to us.

What gives meaning to your life is rooted in your definition of the author of life.

Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that

The selfishness of humanity is rooted in the self-destructive nature of man through sin. Romans 6:23

We need winds and tempests to exercise our faith, to tear off the rotten branches of self-reliance, and to root us more firmly in Christ. The

...Although the term Existentialism was invented in the 20th century by the French philosopher Gabriel Marcel, the roots of this thought go back much further in time, so much so, that this subject was mentioned even in the Old Testament. If we take, for example, the Book of Ecclesiastes, especially chapter 5, verses 15-16, we will find a strong existential sentiment there which declares, 'This too is a grievous evil: As everyone comes, so they depart, and what do they gain, since they toil for the wind?' The aforementioned book was so controversial that in the distant past there were whole disputes over whether it should be included in the Bible. But if nothing else, this book proves that Existential Thought has always had its place in the centre of human life. However, if we consider recent Existentialism, we can see it was the French philosopher Jean-Paul Sartre who launched this movement, particularly with his book Being and Nothingness, in 1943. Nevertheless, Sartre's thought was not a new one in philosophy. In fact, it goes back three hundred years and was first uttered by the French philosopher René Descartes in his 1637 Discours de la Méthode, where he asserts, 'I think, therefore I am' . It was on this Cartesian model of the isolated ego-self that Sartre built his existential consciousness, because for him, Man was brought into this world for no apparent reason and so it cannot be expected that he understand such a piece of absurdity rationally.'' '' Sir, what can you tell us about what Sartre thought regarding the unconscious mind in this respect, please?'' a charming female student sitting in the front row asked, listening keenly to every word he had to say. ''Yes, good question. Going back to Sartre's Being and Nothingness it can be seen that this philosopher shares many ideological concepts with the Neo-Freudian psychoanalysts but at the same time, Sartre was diametrically opposed to one of the fundamental foundations of psychology, which is the human unconscious. This is precisely because if Sartre were to accept the unconscious, the same subject would end up dissolving his entire thesis which revolved around what he understood as being the liberty of Man. This stems from the fact that according to Sartre, if a person accepts the unconscious mind he is also admitting that he can never be free in his choices since these choices are already pre-established inside of him. Therefore, what can clearly be seen in this argument is the fact that apparently, Sartre had no idea about how physics, especially Quantum Mechanics works, even though it was widely known in his time as seen in such works as Heisenberg's The Uncertainty Principle, where science confirmed that first of all, everything is interconnected - the direct opposite of Sartrean existential isolation - and second, that at the subatomic level, everything is undetermined and so there is nothing that is pre-established; all scientific facts that in themselves disprove the Existential Ontology of Sartre and Existentialism itself...

For, as any ancient Jew would have known, the Passover sacrifice was not completed by the death of the lamb, but by eating its flesh. Five times the Bible states that they must "eat" the lamb; five times it emphasizes the sacrificial meal. The Passover was not completed by the death of the victim, but by a "communion" of sorts--by eating the flesh of the sacrifice that had been killed on your behalf.

What is the root of the sin of sexual identity? Being a lesbian was not just a description of the kind of sex I liked to have. Being a lesbian encompassed a whole range of feelings and perception, character qualities, and sensibilities. It reflected the depth of my nonsexual friendships and the integrated community I wanted to build with women. Being a lesbian also reflected the kind of professor I was, the classes I taught, the books I read, and the dissertations I directed. I was all in. And, I was a jumble of emotions, because according to the Bible, what I called community, God called idolatry.

And that was how sin came into the world," he said, "sin and shame and death. It came the moment their daemons became fixed." "But..." Lyra struggled to find the words she wanted: "but it en't true, is it? Not true like chemistry or engineering, not that kind of true? There wasn't really an Adam and Eve? The Cassington Scholar told me it was just a kind of fairy tale." "The Cassington Scholarship is traditionally given to a freethinker; it's his function to challenge the faith of the Scholars. Naturally he'd say that. But think of Adam and Eve like an imaginary number, like the square root of minus one: you can never see any concrete proof that it exists, but if you include it in your equations, you can calculate all manner of things that couldn't be imagined without it. "Anyway, it's what the Church has taught for thousands of years. And when Rusakov discovered Dust, at last there was a physical proof that something happened when innocence changed into experience. "Incidentally, the Bible gave us the name Dust as well. At first they were called Rusakov Particles, but soon someone pointed out a curious verse toward the end of the Third Chapter of Genesis, where God's cursing Adam for eating the fruit." He opened the Bible again and pointed it out to Lyra. She read: "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return...." Lord Asriel said, "Church scholars have always puzzled over the translation of that verse. Some say it should read not 'unto dust shalt thou return' but 'thou shalt be subject to dust,' and others say the whole verse is a kind of pun on the words 'ground' and 'dust,' and it really means that God's admitting his own nature to be partly sinful. No one agrees. No one can, because the text is corrupt. But it was too good a word to waste, and that's why the particles became known as Dust.

Our garden was large and beautiful as that garden in the Bible - the tree of life grew there. But it had gone wild. The paths were overgrown and a smell of dead flowers mixed with the fresh living smell. Underneath the tree ferns, tall as forest tree ferns, the light was green. Orchids flourished out of reach or for some reason not to be touched. One was snaky looking, another like an octopus with long thing brown tentacles bare of leaves hanging from a twisted root. Twice a year the octopus orchid flowered - then not an inch of tentacle showed. It was a bell-shaped mass of white, mauve, deep purples, wonderful to see. The sent was very sweet and strong. I never went near it.

The surviving remnant of the house of Judah shall again take root downward, and bear fruit upward; 31 for from Jerusalem a remnant shall go out, and from Mount Zion a band of survivors. The zeal of the LORD of hosts will do this.

To lay the blame for Christ’s death on the Jews, or Pilate, or anyone else, is to miss the Bible’s point completely. The killing of Jesus reveals the fallen nature of every person on earth. Friends, you killed Jesus. Your sin did.

Bible debunkers and Bible defenders are kindred spirits. They agree that the Bible is on trial. They agree on the terms of the debate, and what’s at stake, namely its credibility as God’s infallible book. They agree that Christianity stands or falls, triumphs or fails, depending on whether the Bible is found to be inconsistent, to contradict itself. The question for both sides is whether it fails to answer questions, from the most trivial to the ultimate, consistently and reliably. But you can’t fail at something you’re not trying to do. To ask whether the Bible fails to give consistent answers or be of one voice with itself presumes that it was built to do so. That’s a false presumption, rooted no doubt in thinking of it as the book that God wrote. As we have seen, biblical literature is constantly interpreting, interrogating, and disagreeing with itself. Virtually nothing is asserted someplace that is not called into question or undermined elsewhere.

In short, extensive Bible knowledge, a high-powered intellect, and razor-sharp reasoning skills do not automatically produce spiritual men and women who know Jesus Christ profoundly and who can impart a life-giving revelation of Him to others.

Our acceptance by Christ doesn’t depend on our good works or on how much we read the Bible or on how much we go to church or on any other effort we may expend. Our acceptance is rooted solely in his finished work at Calvary—not in our work for him.

Sin can be summed up as a "Declaration of Independence"—an attempt to do for ourselves what only God can do for us. What happened in the garden of Eden is duplicated millions of times daily, not only in the lives of unbelievers but in the lives of Christians also—Christians who use self-centered strategies to satisfy the deep thirst that is in their heart for God. Almost every spiritual or psychological problem has at its roots this condition—the person is failing in some way to let God satisfy his deep inner thirst.

In my life I have had the privilege and luck of meeting and interviewing a number of brave dissidents in many and various countries and societies. Very frequently, they can trace their careers (which partly “chose” them rather than being chosen by them) to an incident in early life where they felt obliged to make or take a stand. Sometimes, too, a precept is offered and takes root. Bertrand Russell in his Autobiography records that his rather fearsome Puritan grandmother “gave me a Bible with her favourite texts written on the fly-leaf. Among these was ‘Thou shalt not follow a multitude to do evil.’ Her emphasis upon this text led me in later life to be not afraid of belonging to small minorities.” It’s rather affecting to find the future hammer of the Christians being “confirmed” in this way.

And I pray that you, being rooted and established in love, 18may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, 19and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.

Slavery is as old as civilization, and has been practiced all over the world. It was ubiquitous in antiquity, and is taken for granted in both the Old and New Testaments of the Bible (you may recall that Paul enjoined slaves to obey their masters “in fear and trembling” as they would Christ),

But blessed is the one who trusts in the LORD, whose confidence is in him. 8They will be like a tree planted by the water that sends out its roots by the stream. It does not fear when heat comes; its leaves are always green. It has no worries in a year of drought and never fails to bear fruit.

The idea that Wisdom could be a divine hypostasis—an aspect of God that is a distinct being from God that nonetheless is itself God—is rooted in a fascinating passage of the Hebrew Bible, Proverbs 8. ... God made all things in his wisdom, so much so that Wisdom is seen as a co-creator of sorts.

You, our God, are kind, true, patient, And govern all things in mercy. 2 For even if we sin, we belong to You and know Your might; But we will not sin, Because we know that we are counted as belonging to You. 3 For to know You is complete righteousness, And to know Your might is the root of immortality.†

Let us come to the point now. It would be nice to hold on to the common belief that the UFOs are craft from a superior space-civilization, because this is a hypothesis science fiction has made widely acceptable, and because we are not altogether unprepared, scientifically and even, perhaps, militarily, to deal with such visitors. Unfortunately, however, the theory that flying saucers are material objects from outer space manned by a race originating on some other planet is not a complete answer. However strong the current belief in saucers from space, it cannot be stronger than the Celtic faith in the elves and the fairies, or the medieval belief in lutins, or the fear throughout the Christian lands, in the first centuries of our era, of demons and satyrs and fauns. Certainly, it cannot be stronger than the faith that inspired the writers of the Bible—a faith rooted in daily experiences with angelic visitation.

The Bible never tells us to take a leap of faith into the darkness and hope that there’s somebody out there.The Bible calls us to jump out of the darkness and into the light.That is not a blind leap.The faith that the New Testament calls us to is a faith rooted and grounded in something that God makes clear is the truth.

9But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. 10For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.

Reading on a trajectory thus means recognizing that what we find in the New Testament is not a final unchangeable eternal ethic, but rather the first major concrete steps away from the dominant religious and political narrative which understood oppression and violence as virtuous, and towards a better way rooted in compassion.

7. Blessed is the man that trusteth in the Lord, and whose hope the Lord is. 8. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.

How We Approach the New Testament We Christians have been taught to approach the Bible in one of eight ways: • You look for verses that inspire you. Upon finding such verses, you either highlight, memorize, meditate upon, or put them on your refrigerator door. • You look for verses that tell you what God has promised so that you can confess it in faith and thereby obligate the Lord to do what you want. • You look for verses that tell you what God commands you to do. • You look for verses that you can quote to scare the devil out of his wits or resist him in the hour of temptation. • You look for verses that will prove your particular doctrine so that you can slice-and-dice your theological sparring partner into biblical ribbons. (Because of the proof-texting method, a vast wasteland of Christianity behaves as if the mere citation of some random, decontextualized verse of Scripture ends all discussion on virtually any subject.) • You look for verses in the Bible to control and/or correct others. • You look for verses that “preach” well and make good sermon material. (This is an ongoing addiction for many who preach and teach.) • You sometimes close your eyes, flip open the Bible randomly, stick your finger on a page, read what the text says, and then take what you have read as a personal “word” from the Lord. Now look at this list again. Which of these approaches have you used? Look again: Notice how each is highly individualistic. All of them put you, the individual Christian, at the center. Each approach ignores the fact that most of the New Testament was written to corporate bodies of people (churches), not to individuals.

Look at a person's friends, and you can tell a lot about how secure a person is. Insecure people only get close to people to whom they feel superior in terms of looks, age, education, position, or financial status. Insecure people feel that they must have some kind of edge on others so that others will look up to them as a superior rather than looking at them as an equal eyeball to eyeball. Some people will not get close to you unless they can advise you, boss you, or run your business. Some people will dislike you and will feel threatened by you if in their shallow opinion you look as good as they do, know as much as they do, or speak, sing, cook, or dress as well as they can.

Real comfort is found when I understand that I am held in the hollow of the hand of the One who created and rules all things. The most valuable thing in my life is God's love, a love that no one can take away. When my identity is rooted in him, the storms of trouble will not blow me away. This is the comfort we offer people. We don't comfort them by saying things will work out. They may not. The people around them may change, but they may not. The Bible tells us again and again that everything around us is in the process of being taken away. God and his love are all that remain as cultures and kingdoms rise and fall. Comfort is found by sinking our roots into the unseen reality of God's ever-faithful love.

So while it is true that he is thus fulfilling the law in the sense of bringing it to its ultimate goal, the way he is doing this is by overturning the very system of retributive justice embodied in the law, and replacing it with the superior way of God’s restorative justice rooted in the enemy love that Jesus came to demonstrate with his teaching and life.

There should be no theology that does not relate to the mission of the church – either by being generated out of the church’s mission or by inspiring and shaping it. And there should be no mission of the church carried on without deep theological roots in the soil of the Bible. No theology without missional impact; no mission without theological foundations.

When we read the Bible, we learn. However, when we write out biblical commands in a way that is personal to us, we allow the Word to take root deep within our hearts. This will help us the next time we are faced with a challenging situation and need to use words wisely. When we have trained our brain to recall and apply biblical nonnegotiables, we are equipped to speak, act, and react in ways that honor God.

You can believe the Bible or you can believe evolution," a favorite professor told the student body in chapel one morning, "but you can't believe both. You have to choose." That recurring choice- between faith and science, Christianity and feminism, the Bible and historical criticism, doctrine and compassion- kept tripping me up like roots on a forest trail. I wanted to believe, of course, but I wanted to believe with my intellectual integrity and intuition intact, with both my head and my heart fully engaged. The more I was asked to choose, the more fragmented and frayed my faith became, the more it stretched the gossamer of belief that held my world view together. And that's when the real doubt crept in, like an invasive species, like kudzu trellising the brain: What if none of this is true? What if it's all one big lie?

though the Western tradition and particularly the Protestant and evangelical traditions have claimed to be based on the Bible and rooted in scripture, they have by and large developed long-lasting and subtle strategies for not listening to what the Bible is in fact saying. We must stop giving nineteenth-century answers to sixteenth-century questions and try to give twenty-first-century answers to first-century questions.

All of this means that our Christian position on drinking must be rooted not merely in the negative effects of drinking on the physio-social aspects of life, but primarily in the positive principles and admonitions regarding drinking given to us by God in His Word. The definition of our Christian position on drinking must begin by listening first to what God has to say about it in His Word, and then to what scientific research tells us regarding the effects of alcohol.

Order Out of Chaos ... At the right temperature ... two peptide molecules will stay together long enough on average to find a third. Then the little trio finds a fourth peptide to attract into the little huddle, just through the random side-stepping and tumbling induced by all the rolling water molecules. Something extraordinary is happening: a larger structure is emerging from a finer system, not in spite of the chaotic and random motion of that system but because of it. Without the chaotic exploration of possibilities, the rare peptide molecules would never find each other, would never investigate all possible ways of aggregating so that the tape-like polymers emerge as the most likely assemblies. It is because of the random motion of all the fine degrees of freedom that the emergent, larger structures can assume the form they do. Even more is true when the number of molecules present becomes truly enormous, as is automatically the case for any amount of matter big enough to see. Out of the disorder emerges a ... pattern of emergent structure from a substrate of chaos.... The exact pressure of a gas, the emergence of fibrillar structures, the height in the atmosphere at which clouds condense, the temperature at which ice forms, even the formation of the delicate membranes surrounding every living cell in the realm of biology -- all this beauty and order becomes both possible and predictable because of the chaotic world underneath them.... Even the structures and phenomena that we find most beautiful of all, those that make life itself possible, grow up from roots in a chaotic underworld. Were the chaos to cease, they would wither and collapse, frozen rigid and lifeless at the temperatures of intergalactic space. This creative tension between the chaotic and the ordered lies within the foundations of science today, but it is a narrative theme of human culture that is as old as any. We saw it depicted in the ancient biblical creation narratives of the last chapter, building through the wisdom, poetic and prophetic literature. It is now time to return to those foundational narratives as they attain their climax in a text shot through with the storm, the flood and the earthquake, and our terrifying ignorance in the face of a cosmos apparently out of control. It is one of the greatest nature writings of the ancient world: the book of Job.

HOS9.15 All their wickedness is in Gilgal: for there I hated them: for the wickedness of their doings I will drive them out of mine house, I will love them no more: all their princes are revolters. HOS9.16 Ephraim is smitten, their root is dried up, they shall bear no fruit: yea, though they bring forth, yet will I slay even the beloved fruit of their womb. HOS9.17 My God will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations.

What a revolution! In less than a century the persecuted church had become a persecuting church. Its enemies, the “heretics” (those who “selected” from the totality of the Catholic faith), were now also the enemies of the empire and were punished accordingly. For the first time now Christians killed other Christians because of differences in their views of the faith. This is what happened in Trier in 385: despite many objections, the ascetic and enthusiastic Spanish lay preacher Priscillian was executed for heresy together with six companions. People soon became quite accustomed to this idea. Above all the Jews came under pressure. The proud Roman Hellenistic state church hardly remembered its own Jewish roots anymore. A specifically Christian ecclesiastical anti-Judaism developed out of the pagan state anti-Judaism that already existed. There were many reasons for this: the breaking off of conversations between the church and the synagogue and mutual isolation; the church’s exclusive claim to the Hebrew Bible; the crucifixion of Jesus, which was now generally attributed to the Jews; the dispersion of Israel, which was seen as God’s just curse on a damned people who were alleged to have broken the covenant with God . . . Almost exactly a century after Constantine’s death, by special state-church laws under Theodosius II, Judaism was removed from the sacral sphere, to which one had access only through the sacraments (that is, through baptism). The first repressive measures

We as humans are not infallible. But for precisely this reason we need to continue to seek and continue to question. This is foundational to the scientific method itself which does not claim to have all the answers, but rather operates by a methodology that continually seeks to grow and ask and look. It is good to think. It is good to question in the name of compassion. It is good to have a morality rooted in life and our shared human experience. These are essential elements of a healthy faith.

To continue on a course we know to be harmful, simply because “the Bible says so” is morally irresponsible. The way of faithful questioning, of looking at the fruits, is how we can ensure that Scripture is read in such a way as to lead us to love. That involves our always seeking, always reforming, always growing in Christ-shaped love. This is an approach to Scripture that is rooted in life, rather than rooted in a text. Scripture is not our master, Jesus is, and the role of Scripture is to serve a servant function leading us to Christ.

What Kant took to be the necessary schemata of reality,' says a modern Freudian, 'are really only the necessary schemata of repression.' And an experimental psychologist adds that 'a sense of time can only exist where there is submission to reality.' To see everything as out of mere succession is to behave like a man drugged or insane. Literature and history, as we know them, are not like that; they must submit, be repressed. It is characteristic of the stage we are now at, I think, that the question of how far this submission ought to go--or, to put it the other way, how far one may cultivate fictional patterns or paradigms--is one which is debated, under various forms, by existentialist philosophers, by novelists and anti-novelists, by all who condemn the myths of historiography. It is a debate of fundamental interest, I think, and I shall discuss it in my fifth talk. Certainly, it seems, there must, even when we have achieved a modern degree of clerical scepticism, be some submission to the fictive patterns. For one thing, a systematic submission of this kind is almost another way of describing what we call 'form.' 'An inter-connexion of parts all mutually implied'; a duration (rather than a space) organizing the moment in terms of the end, giving meaning to the interval between tick and tock because we humanly do not want it to be an indeterminate interval between the tick of birth and the tock of death. That is a way of speaking in temporal terms of literary form. One thinks again of the Bible: of a beginning and an end (denied by the physicist Aristotle to the world) but humanly acceptable (and allowed by him to plots). Revelation, which epitomizes the Bible, puts our fate into a book, and calls it the book of life, which is the holy city. Revelation answers the command, 'write the things which thou hast seen, and the things which are, and the things which shall be hereafter'--'what is past and passing and to come'--and the command to make these things interdependent. Our novels do likewise. Biology and cultural adaptation require it; the End is a fact of life and a fact of the imagination, working out from the middle, the human crisis. As the theologians say, we 'live from the End,' even if the world should be endless. We need ends and kairoi and the pleroma, even now when the history of the world has so terribly and so untidily expanded its endless successiveness. We re-create the horizons we have abolished, the structures that have collapsed; and we do so in terms of the old patterns, adapting them to our new worlds. Ends, for example, become a matter of images, figures for what does not exist except humanly. Our stories must recognize mere successiveness but not be merely successive; Ulysses, for example, may be said to unite the irreducible chronos of Dublin with the irreducible kairoi of Homer. In the middest, we look for a fullness of time, for beginning, middle, and end in concord. For concord or consonance really is the root of the matter, even in a world which thinks it can only be a fiction. The theologians revive typology, and are followed by the literary critics. We seek to repeat the performance of the New Testament, a book which rewrites and requites another book and achieves harmony with it rather than questioning its truth. One of the seminal remarks of modern literary thought was Eliot's observation that in the timeless order of literature this process is continued. Thus we secularize the principle which recurs from the New Testament through Alexandrian allegory and Renaissance Neo-Platonism to our own time. We achieve our secular concords of past and present and future, modifying the past and allowing for the future without falsifying our own moment of crisis. We need, and provide, fictions of concord.

The Bible is so much more than a dry compilation of genealogies, prophecies, and laws. It is the story of the most important relationship in the world, the one between God and his people. The setting of this story moves quickly from Paradise to a fallen world and then culminates, after much foolishness and suffering, in heaven itself. It reveals what was, what is, and what will be. As the story unfolds, it exposes the nature of our deepest problems and the roots of our worst sufferings. Through its various characters, we recognize the tug-of-war that takes place in our own souls as we struggle to respond to God.

THE BIBLE SPEAKS of the Word of God as a seed. Sometimes it’s planted by the wayside, and nothing grows there. Sometimes it’s sown among the thorns and represents the person who makes the decision and then goes back to his old life of bars and chasing women or whatever. A third seed is sown among the rocks. There’s sand and dirt between the rocks, and when it rains you’ll see a stalk of green coming up. But on the first day with sunshine it wilts because there is no room for roots. The fourth seed is planted on fertile soil, and finally it takes hold and has a chance to grow and live. That’s what happened to me.

12:15 — See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled. We are responsible to show the grace of God to everyone we meet, ridding ourselves of unforgiveness, letting go of our feelings of resentment, laying down our “right” to get even, and allowing God to deal with the person who has hurt us. We must choose forgiveness. We don’t want to lead anyone away from God or build a wall of bitterness and regret between our hearts and the Lord. We must always choose to show His mercy to others so we can truly be His representatives in the world.

The Glorious Garment of Praise, PRAISE AND WORSHIP. The Hebrew root for “garment” (‘atah) shows praise as more than a piece of clothing casually thrown over our shoulders. It literally teaches us “to wrap” or “cover” ourselves—that the garment of praise is to leave no openings through which hostile elements can penetrate. This garment of praise repels and replaces the heavy spirit. This special message of instruction and hope is for those oppressed by fear or doubt. “Put on” this garment. A warm coat from our closet only resists the cold wind when it is “put on.” When distressed, be dressed—with praise! Act according to God’s Word!

The tradition has been shaken at its roots by Nietzsche. It has altogether forfeited its self-evidence. We stand in the world completely without authority, completely without orientation. Only now has the question [of the right way of life] regained its full sharpness. We can again pose it. We have the possibility of posing it in full seriousness. We can no longer read Plato’s dialogues superficially, in order to notice admiringly that old Plato already knew this and that; we can no longer polemicize against him superficially. And the same with the Bible: we no longer think without evidence that the prophets were in the right; we ask ourselves seriously whether it was not the kings who were in the right. We really must begin entirely from the beginning.

There shall come forth a shoot from the stump of Jesse,         and a branch from his roots shall bear fruit.     And the Spirit of the LORD shall rest upon him,         the Spirit of wisdom and understanding,         the Spirit of counsel and might,         the Spirit of knowledge and the fear of the LORD.     And his delight shall be in the fear of the LORD.     He shall not judge by what his eyes see,         or decide disputes by what his ears hear,     but with righteousness he shall judge the poor,         and decide with equity for the meek of the earth;     and he shall strike the earth with the rod of his mouth,         and with the breath of his lips he shall kill the wicked.     Righteousness shall be the belt of his waist,         and faithfulness the belt of his loins.

MAT13.19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. MAT13.20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; MAT13.21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. MAT13.22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. MAT13.23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

MAY 31 The Power of Your Words Death and life are in the power of the tongue, and those who love it will eat its fruit. PROVERBS 18:21 NASB OUR WORDS have tremendous power and are similar to seeds. By speaking them aloud, they are planted in our subconscious minds, take root, grow, and produce fruit of the same kind. Whether we speak positive or negative words, we will reap exactly what we sow. That’s why we need to be extremely careful what we think and say. The Bible compares the tongue to the small rudder of a huge ship, which controls the ship’s direction (see James 3:4). Similarly, your tongue will control the direction of your life. You create an environment for either good or evil with your words, and if you’re always murmuring, complaining, and talking about how bad life is treating you, you’re going to live in a pretty miserable world. Use your words to change your negative situations and fill them with life.

The key point here is Macaulay’s belief that “knowledge and reflection” on the part of the Hindus, especially the Brahmanas, would cause them to give up their age-old belief in anything Vedic in favor of Christianity. The purpose was to turn the strength of Hindu intellectuals against their own kind by utilizing their commitment to scholarship in uprooting their own tradition, which Macaulay viewed as nothing more than superstitions. His plan was to educate the Hindus to become Christians and turn them into collaborators. He persisted with this idea for fifteen years until he found the money and the right man for turning his utopian idea into reality. He needed someone who would translate and interpret the Vedic texts in such a way that the newly educated Indian elite would see the superiority of the Bible and choose that over everything else. Upon his return to England, after a good deal of effort he found a talented but impoverished young German Vedic scholar by name Friedrich Max Muller who was willing to take on the arduous job. Macaulay used his influence with the East India Company to find funds for Max Muller’s translation of the Rig Veda. Though an ardent German nationalist, Max Muller agreed for the sake of Christianity to work for the East India Company, which in reality meant the British Government of India. He also badly needed a major sponsor for his ambitious plans, which he felt he had at last found. The fact is that Max Muller was paid by the East India Company to further its colonial aims, and worked in cooperation with others who were motivated by the superiority of the German race through the white Aryan race theory. This was the genesis of his great enterprise, translating the Rig Veda with Sayana's commentary and the editing of the fifty-volume Sacred Books of the East. In this way, there can be no doubt regarding Max Muller’s initial aim and commitment to converting Indians to Christianity. Writing to his wife in 1866 he observed: “It [the Rig Veda] is the root of their religion and to show them what the root is, I feel sure, is the only way of uprooting all that has sprung from it during the last three thousand years.” Two years later he also wrote the Duke of Argyle, then acting Secretary of State for India: “The ancient religion of India is doomed. And if Christianity does not take its place, whose fault will it be?” This makes it very clear that Max Muller was an agent of the British government paid to advance its colonial interests. Nonetheless, he still remained an ardent German nationalist even while working in England. This helps explain why he used his position as a recognized Vedic and Sanskrit scholar to promote the idea of the “Aryan race” and the “Aryan nation,” a theory amongst a certain class of so-called scholars, which has maintained its influence even until today.

Taking the Bible seriously should mean taking politics seriously. The major voices in the Bible from beginning to end are passionate advocates of a different kind of world here on earth and here and now. Many American Christians are wary of doing this, for more than one reason. Some are so appalled by the politics of the Christian Right that they have rejected the notion that Christianity has anything to do with politics. Moreover, the word “politics” has negative associations in our time. Many think of narrowly partisan politics, as if politics is merely about party affiliation. Many also dismiss politics as petty bickering, as ego-driven struggles for power, even as basically corrupt. But there is a broader meaning of the word that is essential. This broader meaning is expressed by the linguistic root of the English word. It comes from the Greek word polis, which means “city.” Politics is about the shape and shaping of “the city” and by extension of large-scale human communities: kingdoms, nations, empires, the world. In this sense, politics matters greatly: it is about the structures of a society. Who rules? In whose benefit? What is the economic system like?—fair, or skewed toward the wealthy and powerful? What are the laws and conventions of the society like? Hierarchical? Patriarchal? Racist? Xenophobic? Homophobic? For Christians, especially in a democratic society in which they are a majority, these questions matter. To abandon politics means leaving the structuring of society to those who are most concerned to serve their own interests. It means letting the Pharaohs and monarchs and Caesars and domination systems, ancient and modern, put the world together as they will. In a democracy, politics in the broad sense does include how we vote. But it also includes more: what we support in our conversations, our contributions, monetary and otherwise, our actions. Not every Christian is called to be an activist. But all are called to take seriously God’s dream for a more just and nonviolent world.

Protestantism's evolution away from hierarchy and authority has enormous consequences for America and the world. On the one hand, the democratization of religion runs parallel to political democratization. The king of England, questioning the pope, inspires English subjects to question the king and his Anglican bishops. Such dissent is backed up by a Bible full of handy Scripture arguing for arguing with one's kIng. This is the root of self-government in the English-speaking world. On the other hand, Protestantism's shedding away of authority, as evidenced by my [Pentecostal] mother's proclamation that I needn't go to church or listen to a preacher to achieve salvation, inspires self-reliance—along with a dangerous disregard for expertise. So the impulse that leads to democracy can also be the downside of democracy—namely, a suspicion of people who know what they are talking about. It's why in U.S. presidential elections the American people will elect a wisecracking good ol' boy who's fun in a malt shop instead of a serious thinker who actually knows some of the pompous, brainy stuff that might actually get fewer people laid off or killed.

Which brings me back to Ecclesiastes, his search for happiness, and mine. I spoke in chapter 4 about my first meeting, as a student, with Rabbi Menachem Mendel Schneersohn, the Lubavitcher Rebbe. As I was waiting to go in, one of his disciples told me the following story. A man had recently written to the Rebbe on something of these lines: ‘I need the Rebbe’s help. I am deeply depressed. I pray and find no comfort. I perform the commands but feel nothing. I find it hard to carry on.’ The Rebbe, so I was told, sent a compelling reply without writing a single word. He simply ringed the first word in every sentence of the letter: the word ‘I’. It was, he was hinting, the man’s self-preoccupation that was at the root of his depression. It was as if the Rebbe were saying, as Viktor Frankl used to say in the name of Kierkegaard, ‘The door to happiness opens outward.’23 It was this insight that helped me solve the riddle of Ecclesiastes. The word ‘I’ does not appear very often in the Hebrew Bible, but it dominates Ecclesiastes’ opening chapters. I enlarged my works: I built houses for myself, I planted vineyards for myself; I made gardens and parks for myself and I planted in them all kinds of fruit trees; I made ponds of water for myself from which to irrigate a forest of growing trees. I bought male and female slaves and I had homeborn slaves. Also I possessed flocks and herds larger than all who preceded me in Jerusalem. Also, I collected for myself silver and gold and the treasure of kings and provinces. (Ecclesiastes 2:4–8) Nowhere else in the Bible is the first-person singular used so relentlessly and repetitively. In the original Hebrew the effect is doubled because of the chiming of the verbal suffix and the pronoun: Baniti li, asiti li, kaniti li, ‘I built for myself, I made for myself, I bought for myself.’ The source of Ecclesiastes’ unhappiness is obvious and was spelled out many centuries later by the great sage Hillel: ‘If I am not for myself, who will be? But if I am only for myself, what am I?’24 Happiness in the Bible is not something we find in self-gratification. Hence the significance of the word simchah. I translated it earlier as ‘joy’, but really it has no precise translation into English, since all our emotion words refer to states of mind we can experience alone. Simchah is something we cannot experience alone. Simchah is joy shared.

Prayer and Meditation Matthew 14 AND HE WENT UP INTO THE MOUNTAIN APART TO PRAY This was always the practice of Jesus when he would move into the masses, the crowd, afterwards he would go alone into deep prayer and meditation. Why did he do this? If you have been meditating, you will understand. You will understand that once you start meditating, a very fragile and delicate quality of consciousness is born in you. A flower of the unknown, of the beyond, starts opening, which is delicate. And whenever you move into the crowd, you lose something. Whenever you come back from the crowd, you come back lesser than you had gone. Something has been lost, some contact has been lost. The crowd pulls you down, it has a gravitation of it's own. You may not feel it if you live on the same plane of consciousness. Then there is no problem, then you have nothing to lose. In fact, when you live in the crowd, on the same plane, alone you feel very uneasy. When you are with people, you feel good and happy. But alone, you feel sad, your aloneness is not aloneness. It is loneliness, you miss the other. You do not find yourself in the aloneness, you simply miss the other. When you are alone, you are not alone, beacuse you are not there. Only the desire to be with others is there - that is what loneliness is. Always remember the distinction between aloneness and loneliness. Aloneness is a peak experience - loneliness is a valley. Aloneness has light in it, loneliness is dark. Loneliness is when you desire others; aloneness is when you enjoy yourself. When Jesus would move into the masses, into the crowd, he would tell his disciples to got to the other shore of the lake, and he would move into total aloneness. Not even the disciples were allowed to be with him. This was a constant practice with him. Whenever you go into the crowd, you are infected by it. You need a higher altitude to purify yourself, you need to be alone so that you can become fresh again. You need to be alone with yourself, so that you become together again. You need to be alone, so that you become centered and rooted in yourself again. Whenever you move with others, they push you off centre. AND WHEN THE EVENING WAS COME, HE WAS THERE ALONE Nothing is said about his prayer in the Bible, just the word "prayer". Before God or before existence, you simply need to be vulnerable - that is prayer. You are no to say something. So when you go into prayer, don't start saying something. It will all be desires, demands and deep complaints to God. And prayer with complaints is no prayer, a prayer with deep gratitude is prayer. There is no need to say something, you can just be silent. Hence nothing is said about what Jesus did in his aloneness. It simply says "apart to pray". He went apart, he became alone. That is what prayer is, to be alone, where the other is not felt, where the other is not standing between you and existence. When God's breeze can pass througn you, unhindered. It is a cleansing experience. It revejunates your spirit. To be with God simply means to be alone. You can miss the point, if you start thinking about God, then you are not alone. If you start talking to God, then in imagination you have created the other. And then you God is a projection, it will be a projection of your father. A prayer is not to say something. It is to be silent, open, available. And there is no need to believe in God, because that too is a projection. The only need is to be alone, to be capable of being alone - and immediately you are with God. Whenever you are alone, you are with God.

✓My music had roots which I'd dug up from my own childhood, musical roots buried in the darkest soil. ✓What makes my approach special is that I do different things. I do jazz, blues, country music and so forth. I do them all, like a good utility man ✓What is a soul? It's like electricity - we don't really know what it is, but it's a force that can light a room ✓There are many spokes on the wheel of life. First, we're here to explore new possibilities. ✓I did it to myself. It wasn't society... it wasn't a pusher, it wasn't being blind or being black or being poor. It was all my doing. ✓What makes my approach special is that I do different things. I do jazz, blues, country music and so forth. I do them all, like a good utility man. ✓There's nothing written in the Bible, Old or New testament, that says, 'If you believe in Me, you ain't going to have no troubles.' ✓Music to me is like breathing. I don't get tired of breathing, I don't get tired of music. ✓Just because you can't see anything , doesn't mean you should shut your eyes. ✓Don't go backwards - you've already been there. ✓Affluence separates people. Poverty knits 'em together. You got some sugar and I don't; I borrow some of yours. Next month you might not have any flour; well, I'll give you some of mine. ✓Sometimes my dreams are so deep that I dream that I'm dreaming. ✓I don't think any of us really knows why we're here. But I think we're supposed to believe we're here for a purpose. ✓I'd like to think that when I sing a song, I can let you know all about the heartbreak, struggle, lies and kicks in the ass I've gotten over the years for being black and everything else, without actually saying a word about it. ✓.There's nothing written in the Bible, Old or New testament, that says, 'If you believe in Me, you ain't going to have no troubles.' ✓Other arms reach out to me, Other eyes smile tenderly, Still in peaceful dreams I see, The road leads back to you. ✓I can't help what I sound like. What I sound like is what i am. You know? I cannot be anything other that what I am. ✓Music is about the only thing left that people don't fight over. ✓My version of 'Georgia' became the state song of Georgia. That was a big thing for me, man. It really touched me. Here is a state that used to lynch people like me suddenly declaring my version of a song as its state song. That is touching. ✓Absence makes the heart grow fonder and tears are only rain to make love grow. ✓If you can play the blues, you can do anything. ✓I never considered myself part of rock 'n' roll. My stuff was more adult. It was more difficult for teenagers to relate to; my stuff was filled with more despair than anything you'd associate with rock 'n' roll. Since I couldn't see people dancing, I didn't write jitterbugs or twists. I wrote rhythms that moved me. My style requires pure heart singing. ✓It's like Duke Ellington said, there are only two kinds of music - good and bad. And you can tell when something is good. ✓Rhythm and blues used to be called race music. ... This music was going on for years, but nobody paid any attention to it. ✓Crying's always been a way for me to get things out which are buried deep, deep down. When I sing, I often cry. Crying is feeling, and feeling is being human. ✓I cant retire from music any more than I can retire from my liver. Youd have to remove the music from me surgically—like you were taking out my appendix. ✓The words to country songs are very earthy like the blues. They're not as dressed up and the people are very honest and say, 'Look, I miss you darlin', so I went out and got drunk in this bar.' That's the way you say it. Where in Tin Pan Alley they would say, 'Oh I missed you darling, so I went to this restaurant and I sat down and had a dinn

Jonathan Trumbull, as Governor of Connecticut, in official proclamation: 'The examples of holy men teach us that we should seek Him with fasting and prayer, with penitent confession of our sins, and hope in His mercy through Jesus Christ the Great Redeemer.” Proclamation for a Day of Fasting and Prayer, March 9, 1774' Samuel Chase, while Chief Justice of Maryland,1799 (Runkel v Winemiller) wrote: 'By our form of government, the Christian religion is the established religion...' The Pennsylvania Supreme court held (Updegraph v The Commonwealth), 1824: 'Christianity, general Christianity, is and always has been a part of the common law...not Christianity founded on any particular religious tenets; not Christianity with an established church, but Christianity with liberty of conscience to all men...' In Massachusetts, the Constitution reads: 'Any every denomination of Christians, demeaning themselves peaceably, and as good subjects of the commonwealth, shall be equally under the protection of the law: and no subordination of any one sect or denomination to another shall ever be established by law.' Samuel Adams, as Governor of Massachusetts in a Proclamation for a Day of Fasting and Prayer, 1793: 'we may with one heart and voice humbly implore His gracious and free pardon through Jesus Christ, supplicating His Divine aid . . . [and] above all to cause the religion of Jesus Christ, in its true spirit, to spread far and wide till the whole earth shall be filled with His glory.' Judge Nathaniel Freeman, 1802. Instructed Massachusetts Grand Juries as follows: "The laws of the Christian system, as embraced by the Bible, must be respected as of high authority in all our courts... . [Our government] originating in the voluntary compact of a people who in that very instrument profess the Christian religion, it may be considered, not as republic Rome was, a Pagan, but a Christian republic." Josiah Bartlett, Governor of New Hampshire, in an official proclamation, urged: 'to confess before God their aggravated transgressions and to implore His pardon and forgiveness through the merits and mediation of Jesus Christ . . . [t]hat the knowledge of the Gospel of Jesus Christ may be made known to all nations, pure and undefiled religion universally prevail, and the earth be fill with the glory of the Lord.' Chief Justice James Kent of New York, held in 1811 (People v Ruggles): '...whatever strikes at the root of Christianity tends manifestly to the dissolution of civil government... We are a Christian people, and the morality of the country is deeply engrafted upon Christianity... Christianity in its enlarged sense, as a religion revealed and taught in the Bible, is part and parcel of the law of the land...

In the end, ethical interpretation of the Bible means to think critically about how our practices of textual engagement might help us to become both more human and more humane. We are constantly crafting and recrafting ourselves, and the goal is to do so in such a way that we contribute, even if only incrementally, more to the good in the world than to the bad. We think of the point made by Tim Beal (2011, 184), who notes that the etymological root of the word “religion” is typically taken to be the Latin religare, from the verb ligare, meaning “to bind” or “to attach” (ergo our word “ligament”). Religion, in this line of thinking, has to do with being bound to certain doctrines, ideas, or practices. But Beal points out that there is another etymology, suggested by the ancient Roman politician and philosopher Cicero, who proposed that religion derives from the Latin relegere, itself a form of the root legere, “to read” (ergo our words “legible” and even “lectionary”). “Re-ligion” becomes then a process of “re-reading,” and the shaping of a religious life (or more broadly a moral life, or more broadly still just a life) is a continual process of engagement with tradition in the context of present realities. We spoke early on in this book about the “traditioning” process that lies behind the biblical text, the way in which earlier texts and traditions are taken up in later contexts in which they are both preserved and transformed. As a result, Scripture itself presents a rich variety of voices, and sometimes one author or text disagrees with the other. It is an ongoing conversation rather than a set of settled doctrines. And it is our privilege to be invited into that conversation, to become ourselves part of the traditioning process, seeking to bring an unfolding understanding of the good into our present reality.

The call for justice was a protest as fierce as those of the biblical prophets and of Jesus, and the similarity of the call was no coincidence. As with early Judaism and early Christianity, early Islam would be rooted in opposition to a corrupt status quo. Its protest of inequity would be an integral part of the demand for inclusiveness, for unity and equality under the umbrella of the one god regardless of lineage, wealth, age, or gender. This is what would make it so appealing to the disenfranchised, those who didn't matter in the grand Meccan scheme of things, like slaves and freedmen, widows and orphans, all those cut out of the elite by birth or circumstance. And it spoke equally to the young and idealistic, those who had not yet learned to knuckle under to the way things were and who responded to the deeply egalitarian strain of the verses. All were equal before God, the thirteen-year-old Ali as important as the most respected graybeard, the daughter as much as the son, the African slave as much as the highborn noble. It was a potent and potentially radical re-envisioning of society. This was a matter of politics as much as of faith. The scriptures of all three of the great monotheisms show that they began similarly as popular movements in protest against the privilege and arrogance of power, whether that of kings as in the Hebrew bible, or the Roman Empire as in the Gospels, or a tribal elite as in the Quran. All three, that is, were originally driven by ideals of justice and egalitarianism, rejecting the inequities of human power in favor of a higher and more just one. No matter how far they might have strayed from their origins as they became institutionalized over time, the historical record clearly indicates that what we now call the drive for social justice was the idealistic underpinning of monotheistic faith.

Never, perhaps, since Paul wrote has there been more need to labor this point than there is today. Modern muddle-headedness and confusion as to the meaning of faith in God are almost beyond description. People say they believe in God, but they have no idea who it is that they believe in, or what difference believing in him may make. Christians who want to help their floundering fellows into what a famous old tract used to call “safety, certainty and enjoyment” are constantly bewildered as to where to begin: the fantastic hodgepodge of fancies about God quite takes their breath away. How on earth have people got into such a muddle? What lies at the root of their confusion? And where is the starting point for setting them straight? To these questions there are several complementary sets of answers. One is that people have gotten into the practice of following private religious hunches rather than learning of God from his own Word, we have to try to help them unlearn the pride and, in some cases, the misconceptions about Scripture which gave rise to this attitude and to base their convictions henceforth not on what they feel but on what the Bible says. A second answer is that modern people think of all religions as equal and equivalent-they draw their ideas about God from pagan as well as Christian sources; we have to try to show people the uniqueness and finality of the Lord Jesus Christ, God’s last word to man. A third answer is that people have ceased to recognize the reality of their own sinfulness, which imparts a degree of perversity and enmity against God to all that they think and do; it is our task to try to introduce people to this fact about themselves and so make them self-distrustful and open to correction by the word of Christ. A fourth answer, no less basic than the three already given, is that people today are in the habit of disassociating the thought of God’s goodness from that of his severity; we must seek to wean them from this habit, since nothing but misbelief is possible as long as it persists.

Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed.” —Mark 1:35 2. Have an honest heart. “Call upon me and come and pray to me, and I will listen to you. You will seek me and find me when you seek me with all your heart.”—Jeremiah 29:12-13 3. Open your Bible. “The word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” —Hebrews 4:12 4. Have a genuine friend. “Let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another—and all the more as you see the Day approaching.”—Hebrews 10:24-25 God has not meant for our lives to be empty. His plan is for us to live full and abundant lives (see John 10:10). As Rick Warren explains in his book The Purpose-Driven Life, “The purpose of your life is far greater than your own personal fulfillment, your peace of mind, or even your happiness. It’s far greater than your family, your career, or even your wildest dreams and ambitions. If you want to know why you were placed on this planet, you must begin with God. You were born by his purpose and for his purpose.”8 God did not make you to be empty. Walk with and in the purpose He has planned for you. Prayer: Father God, lift me out of a life of emptiness. You didn’t make me to be there, and that’s not where I will remain. With Your Spirit and power I will rise above this phase of emptiness and live an abundant life. Thank You for giving me a gentle whisper. Amen.   Action: If you find yourself in an empty stage of life, put into action this week the four steps that are given.   Today’s Wisdom: Blessed is the man who trusts in the LORD, whose confidence is in him. He will be like a tree planted by the water that sends out its roots by the stream. It does not fear when heat comes; its leaves are always green. It has no worries in a year of drought and never fails to bear fruit. —JEREMIAH 17:7-8

In Western culture today, you decide to get married because you feel an attraction to the other person. You think he or she is wonderful. But a year or two later—or, just as often, a month or two—three things usually happen. First, you begin to find out how selfish this wonderful person is. Second, you discover that the wonderful person has been going through a similar experience and he or she begins to tell you how selfish you are. And third, though you acknowledge it in part, you conclude that your spouse’s selfishness is more problematic than your own. This is especially true if you feel that you’ve had a hard life and have experienced a lot of hurt. You say silently, “OK, I shouldn’t do that—but you don’t understand me.” The woundedness makes us minimize our own selfishness. And that’s the point at which many married couples arrive after a relatively brief period of time. So what do you do then? There are at least two paths to take. First, you could decide that your woundedness is more fundamental than your self-centeredness and determine that unless your spouse sees the problems you have and takes care of you, it’s not going to work out. Of course, your spouse will probably not do this—especially if he or she is thinking almost the exact same thing about you! And so what follows is the development of emotional distance and, perhaps, a slowly negotiated kind of détente or ceasefire. There is an unspoken agreement not to talk about some things. There are some things your spouse does that you hate, but you stop talking about them as long as he or she stops bothering you about certain other things. No one changes for the other; there is only tit-for-tat bargaining. Couples who settle for this kind of relationship may look happily married after forty years, but when it’s time for the anniversary photo op, the kiss will be forced. The alternative to this truce-marriage is to determine to see your own selfishness as a fundamental problem and to treat it more seriously than you do your spouse’s. Why? Only you have complete access to your own selfishness, and only you have complete responsibility for it. So each spouse should take the Bible seriously, should make a commitment to “give yourself up.” You should stop making excuses for selfishness, you should begin to root it out as it’s revealed to you, and you should do so regardless of what your spouse is doing. If two spouses each say, “I’m going to treat my self-centeredness as the main problem in the marriage,” you have the prospect of a truly great marriage. It Only Takes One to Begin