Testament Of Love Quotes

Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that.

I have decided to stick to love...Hate is too great a burden to bear.

Hatred paralyzes life; love releases it. Hatred confuses life; love harmonizes it. Hatred darkens life; love illuminates it.

Women were created from the rib of man to be beside him, not from his head to top him, nor from his feet to be trampled by him, but from under his arm to be protected by him, near to his heart to be loved by him.

Beloved, let us love one another, because love is from God; everyone one who loves is born of God and knows God. Whoever does not love does not know God, for God is love.

She surrounded herself with books at work and at home. Her living space was a testament to her first and abiding love with shelves jammed with books tables crowded with them. She saw them not only as knowledge entertainment comfort even sanity but as a kind of artful decoration.

We can't lose you," she said after a few moments of awkward as hell silence. "You have to understand that we aren't doing this because we don't care about Kat. We're doing this because we love you." "But I love her," I said without hesitation. Dee's eyes widened, probably since it was the first time she'd herd me say it out loud, well, about anyone other than my family. I wished I had said it more often, especially to Kat. Funny how that kind of shit always turns out in the end. While you're deep in something, you never say or do what you need to. It's always after the fact, when it's too late that you realize what you've should've said or done/ It couldn't be too late. I knew that. The fact that I was still alive was testament to that. Like Dee said, though, there were worse things than death.

But love is different for every person. For some it's hate, for some it's joy, for some it's fear, for some it's jealousy, for some it's torture, for some it's peace. For some it's everything.

But charity is the PURE LOVE OF CHRIST, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him. Moroni 7

The feeling of arms around me, of love in my heart, it was more powerful than any of the negativity I knew was existing in the world for me. That feeling of love killed it all.

...my soul always reverts to the Old Testament and to Shakespeare. There at least one feels that it's human beings talking. There people hate, people love, people murder their enemy and curse his descendants through all generations, there people sin.

In the New Testament, grace means God's love in action toward people who merited the opposite of love. Grace means God moving heaven and earth to save sinners who could not lift a finger to save themselves. Grace means God sending his only Son to the cross to descend into hell so that we guilty ones might be reconciled to God and received into heaven.

Repentance in the heart and soul of Christian conversion.

4. Religion. Your reason is now mature enough to examine this object. In the first place, divest yourself of all bias in favor of novelty & singularity of opinion... shake off all the fears & servile prejudices, under which weak minds are servilely crouched. Fix reason firmly in her seat, and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because, if there be one, he must more approve of the homage of reason, than that of blindfolded fear. You will naturally examine first, the religion of your own country. Read the Bible, then as you would read Livy or Tacitus. The facts which are within the ordinary course of nature, you will believe on the authority of the writer, as you do those of the same kind in Livy and Tacitus. The testimony of the writer weighs in their favor, in one scale, and their not being against the laws of nature, does not weigh against them. But those facts in the Bible which contradict the laws of nature, must be examined with more care, and under a variety of faces. Here you must recur to the pretensions of the writer to inspiration from God. Examine upon what evidence his pretensions are founded, and whether that evidence is so strong, as that its falsehood would be more improbable than a change in the laws of nature, in the case he relates. For example in the book of Joshua we are told the sun stood still several hours. Were we to read that fact in Livy or Tacitus we should class it with their showers of blood, speaking of statues, beasts, &c. But it is said that the writer of that book was inspired. Examine therefore candidly what evidence there is of his having been inspired. The pretension is entitled to your inquiry, because millions believe it. On the other hand you are astronomer enough to know how contrary it is to the law of nature that a body revolving on its axis as the earth does, should have stopped, should not by that sudden stoppage have prostrated animals, trees, buildings, and should after a certain time have resumed its revolution, & that without a second general prostration. Is this arrest of the earth's motion, or the evidence which affirms it, most within the law of probabilities? You will next read the New Testament. It is the history of a personage called Jesus. Keep in your eye the opposite pretensions: 1, of those who say he was begotten by God, born of a virgin, suspended & reversed the laws of nature at will, & ascended bodily into heaven; and 2, of those who say he was a man of illegitimate birth, of a benevolent heart, enthusiastic mind, who set out without pretensions to divinity, ended in believing them, and was punished capitally for sedition, by being gibbeted, according to the Roman law, which punished the first commission of that offence by whipping, & the second by exile, or death in fureâ. ...Do not be frightened from this inquiry by any fear of its consequences. If it ends in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you feel in its exercise, and the love of others which it will procure you... In fine, I repeat, you must lay aside all prejudice on both sides, and neither believe nor reject anything, because any other persons, or description of persons, have rejected or believed it... I forgot to observe, when speaking of the New Testament, that you should read all the histories of Christ, as well of those whom a council of ecclesiastics have decided for us, to be Pseudo-evangelists, as those they named Evangelists. Because these Pseudo-evangelists pretended to inspiration, as much as the others, and you are to judge their pretensions by your own reason, and not by the reason of those ecclesiastics. Most of these are lost... [Letter to his nephew, Peter Carr, advising him in matters of religion, 1787]

Let other complain that the age is wicked; my complaint is that it is paltry; for it lacks passion. Men's thoughts are thin and flimsy like lace, they are themselves pitiable like the lacemakers. The thoughts of their hearts are too paltry to be sinful. For a worm it might be regarded as a sin to harbor such thoughts, but not for a being made in the image of God. Their lusts are dull and sluggish, their passions sleepy...This is the reason my soul always turns back to the Old Testament and to Shakespeare. I feel that those who speak there are at least human beings: they hate, they love, they murder their enemies, and curse their descendants throughout all generations, they sin.

Like no one else... you share that part of my mind that associates itself mostly with ideal things and places... The impression thinking about you gives me is very closely linked with that given me by a lonely hillside or a sunny afternoon... or books that have meant more to me than I can explain... This is grand, but still it isn't enough for this world... The earthly and obvious part of me longs to see and touch you and realise you as tangible.

To those who see themselves as broken. I hope you find someone who admires your scars for what they are: A sign of your struggle and a testament to your strength.

We can always be sure of one thing—that the messengers of discomfort and sacrifice will be stoned and pelted by those who wish to preserve at all costs their own contentment. This is not a lesson that is confined to the Testaments.

Love is a discipline, like prayer,” I said.

The visitor from outer space made a serious study of Christianity, to learn, if he could, why Christians found it so easy to be cruel. He concluded that at least part of the trouble was slipshod storytelling in the New Testament. He supposed that the intent of the Gospels was to teach people, among other things, to be merciful, even to the lowest of the low. But the Gospels actually taught this: Before you kill somebody, make absolutely sure he isn’t well connected. So it goes. The flaw in the Christ stories, said the visitor from outer space, was that Christ, who didn’t look like much, was actually the Son of the Most Powerful Being in the Universe. Readers understood that, so, when they came to the crucifixion, they naturally thought, and Rosewater read out loud again: Oh, boy–they sure picked the wrong guy to lynch _that_ time! And that thought had a brother: “There are right people to lynch.” Who? People not well connected. So it goes. The visitor from outer space made a gift to the Earth of a new Gospel. In it, Jesus really was a nobody, and a pain in the neck to a lot of people with better connections than he had. He still got to say all the lovely and puzzling things he said in the other Gospels. So the people amused themselves one day by nailing him to a cross and planting the cross in the ground. There couldn’t possibly be any repercussions, the lynchers thought. The reader would have to think that, too, since the new Gospel hammered home again and again what a nobody Jesus was. And then, just before the nobody died, the heavens opened up, and there was thunder and lightning. The voice of God came crashing down. He told the people that he was adopting the bum as his son, giving him the full powers and privileges of The Son of the Creator of the Universe throughout all eternity. God said this: From this moment on, He will punish horribly anybody who torments a bum who has no connections.

Give your false prophet a message for me. Tell him Jesus befriended the whores and the thieves and the sinners. Tell him his Old Testament God is dead. God doesn't punish the wicked and save the righteous. God is love.

Once Jesus arrived on the scene, all those Old Testament laws no longer applied. The New Testament tells us we’re supposed to follow Christ, not the old ways. And as far as I know, Jesus never said a damn thing about gay folks or barbecue. But he sure did talk a lot about love.

Where is the graveyard of dead gods? What lingering mourner waters their mounds? There was a time when Jupiter was the king of the gods, and any man who doubted his puissance was ipso facto a barbarian and an ignoramus. But where in all the world is there a man who worships Jupiter today? And who of Huitzilopochtli? In one year - and it is no more than five hundred years ago - 50,000 youths and maidens were slain in sacrifice to him. Today, if he is remembered at all, it is only by some vagrant savage in the depths of the Mexican forest. Huitzilopochtli, like many other gods, had no human father; his mother was a virtuous widow; he was born of an apparently innocent flirtation that she carried out with the sun. When he frowned, his father, the sun, stood still. When he roared with rage, earthquakes engulfed whole cities. When he thirsted he was watered with 10,000 gallons of human blood. But today Huitzilopochtli is as magnificently forgotten as Allen G. Thurman. Once the peer of Allah, Buddha and Wotan, he is now the peer of Richmond P. Hobson, Alton B. Parker, Adelina Patti, General Weyler and Tom Sharkey. Speaking of Huitzilopochtli recalls his brother Tezcatlipoca. Tezcatlipoca was almost as powerful; he consumed 25,000 virgins a year. Lead me to his tomb: I would weep, and hang a couronne des perles. But who knows where it is? Or where the grave of Quetzalcoatl is? Or Xiuhtecuhtli? Or Centeotl, that sweet one? Or Tlazolteotl, the goddess of love? Of Mictlan? Or Xipe? Or all the host of Tzitzimitl? Where are their bones? Where is the willow on which they hung their harps? In what forlorn and unheard-of Hell do they await their resurrection morn? Who enjoys their residuary estates? Or that of Dis, whom Caesar found to be the chief god of the Celts? Of that of Tarves, the bull? Or that of Moccos, the pig? Or that of Epona, the mare? Or that of Mullo, the celestial jackass? There was a time when the Irish revered all these gods, but today even the drunkest Irishman laughs at them. But they have company in oblivion: the Hell of dead gods is as crowded as the Presbyterian Hell for babies. Damona is there, and Esus, and Drunemeton, and Silvana, and Dervones, and Adsullata, and Deva, and Bellisima, and Uxellimus, and Borvo, and Grannos, and Mogons. All mighty gods in their day, worshipped by millions, full of demands and impositions, able to bind and loose - all gods of the first class. Men labored for generations to build vast temples to them - temples with stones as large as hay-wagons. The business of interpreting their whims occupied thousands of priests, bishops, archbishops. To doubt them was to die, usually at the stake. Armies took to the field to defend them against infidels; villages were burned, women and children butchered, cattle were driven off. Yet in the end they all withered and died, and today there is none so poor to do them reverence. What has become of Sutekh, once the high god of the whole Nile Valley? What has become of: Resheph Anath Ashtoreth El Nergal Nebo Ninib Melek Ahijah Isis Ptah Anubis Baal Astarte Hadad Addu Shalem Dagon Sharaab Yau Amon-Re Osiris Sebek Molech? All there were gods of the highest eminence. Many of them are mentioned with fear and trembling in the Old Testament. They ranked, five or six thousand years ago, with Yahweh Himself; the worst of them stood far higher than Thor. Yet they have all gone down the chute, and with them the following: Bilé Ler Arianrhod Morrigu Govannon Gunfled Sokk-mimi Nemetona Dagda Robigus Pluto Ops Meditrina Vesta You may think I spoof. That I invent the names. I do not. Ask the rector to lend you any good treatise on comparative religion: You will find them all listed. They were gods of the highest standing and dignity-gods of civilized peoples-worshiped and believed in by millions. All were omnipotent, omniscient and immortal. And all are dead.

The New Testament is a brutal destroyer of human illusions. If you follow Jesus and don't end up dead, it appears you have some explaining to do. The stark signifier of the human condition is one who spoke up for love and justice and was done to death for his pains. The traumatic truth of human history is a mutilated body.

In the New Testament our enemies are those who harbour hostility against us, not those against whom we cherish hostility, for Jesus refuses to reckon with such a possibility. The Christian must treat his enemy as a brother, and requite his hostility with love. His behaviour must be determined not by the way others treat him, but by the treatment he himself receives from Jesus; it has only one source, and that is the will of Jesus.

For me, as for all the world, the War was a tragedy and a vast stupidity, a waste of youth and of time; it betrayed my faith, mocked my love, and irremediably spoilt my career.

Must we always comment on life? Can it not simply be lived in the reality of Christ's terms of contact with the Father, with joy and peace, fear and love full to the fingertips in their turn, without incessant drawing of lessons and making of rules?

...we got this gift of life and we got it one time and we gonna get hurt in it and be hurt going through it and the only thing that'll make that hurt better or hurt less is love.

Should I have told them about the time you gifted me that Last Will and Testament software at the family Christmas party? I mean honestly-?" "I was looking out for your loved ones.

And I told him, if I am so hard to love, then let me run wild. My love is not a testament to my surrender. I will show you just how much I love you, with the inward draw of every breath—the collective sigh of the world and all its despair. But I will never give you what you want in chains.

In the New Testament, we don't find our gift through self-examination and introspection and then find ways to express it. Instead, we love one another, serve one another, help one another, and in so doing we see how God has equipped us to do so.

Love and laughter and fucking make one's life better. Worship is just the passing of time.

Women's liberation is one thing, but the permeation of anti-male sentiment in post-modern popular culture - from our mocking sitcom plots to degrading commercial story lines - stands testament to the ignorance of society. Fair or not, as the lead gender that never requested such a role, the historical male reputation is quite balanced. For all of their perceived wrongs, over centuries they've moved entire civilizations forward, nurtured the human quest for discovery and industry, and led humankind from inconvenient darkness to convenient modernity. Navigating the chessboard that is human existence is quite a feat, yet one rarely acknowledged in modern academia or media. And yet for those monumental achievements, I love and admire the balanced creation that is man for all his strengths and weaknesses, his gifts and his curses. I would venture to say that most wise women do.

She wasn't about to go down that road herself, which was a testament to her spiritual awakening and her commitment to sanity. It was a real blessing that she didn't follow me, because oftentimes, people go out together and one comes back and the other doesn't. Or both of them never do.

If God had wanted somebody with St. Francis's consistently winning personality for the job in the New Testament, he'd've picked him, you can be sure. As it was, he picked the best, the smartest, the most loving, the least sentimental the most unimitative master he could possibly have picked. And when you miss seeing that, I swear to you, you're missing the whole point of the Jesus Prayer. The Jesus Prayer has one aim, and one aim only. To endow the person who says it with Christ-consciousness. Not to set up some little cozy, holier-than-thou trysting place with some sticky, adorable divine personage who'll take you in his arms and relieve you of all your duties and make all your nasty weltschmerzen and Professor Tuppers go away and never come back. And by God, if you have intelligence enough to see that—and you do—and yet you refuse to see it, then you're misusing the prayer, you're using it to ask for a world full of dolls and saints and no Professor Tuppers.

We seek God in our vigor, but he often comes to us in suffering. We pursue God in success; we find him in defeat. We assume following him will mean gain; he is our Lord in loss. We want him in abundance; but he speaks to us in poverty. 


There is no such things as God's word on earth. Or if there is it is not to be found in books. -Then where is it to be found?- In love. In the laughter of children. In a gift given. In a life saved. In the quiet of morning. In the dead of night. In the sound of the ocean, or the sound of a car. It can be found in anything, anywhere. It is the fabric of our lives, our feelings, the people we live with, things we know to be real.

Attention to the meaning of the central male slang term for sexual intercourse—"fuck"— is instructive. To fuck a woman is to have sex with her. To fuck someone in another context… means to hurt or cheat a person. And when hurled as a simple insult (“fuck you”) the intent is denigration and the remark is often a prelude to violence or the threat of violence. Sex in patriarchy is fucking. That we live in a world in which people continue to use the same word for sex and violence, and then resist the notion that sex is routinely violent and claim to be outraged when sex becomes overtly violent, is testament to the power of patriarchy.

If we could summarize all, or almost all, of the New Testament letters, we would not be too far off the mark to say the theme is: “Grow up!” Just grow up.

I intuitively knew what Quakers have always known: that silence is God’s primary love language.

He was, I told myself, a unique experience in my existence; I never think definitely of him as man or boy, as older or younger, taller or shorter than I am, but always of him as a mind in tune with mine, in which many of the notes are quite different from mine but are all in the same key.

I'm a New Testament Christian. I reject and throw out titles. I'm not a fundamentalist, though I'm fundamental in all of my doctrine. I'm not an evangelical, because that means that I exclude the Catholics and main-liners, and Orthodox. I'm a believer who loves Jesus and I work with everybody else whatever their denomination; Catholic, Orthodox, charismatic, main line, evangelicals, anyone who loves Jesus.

The New testament commanded to love each other, pray for each other, encourage each other, admonish each other, greet each other, serve each other, teach each other, accept each other, honor each other, bear each other's burdens, forgive each other, submit to each other, be devoted each other, and many other mutual tasks. This is biblical membership!

The destiny of your soul is not predicated upon acceptance of a specific dogma that happens to be "correct." A loving God does not dole out eternal condemnation because one has selected the wrong doctrine or misinterpreted scripture. On the contrary, your endeavor to understand God and the nature of the universe is a testament to your devotion.

There is a tension in the Bible between justice and mercy, between the Old Testament and the New Testament. And the New Testament says you can never be good enough: goodness is the thing, and you can never live up to it. The main message of Jesus, I believed, is that mercy trumps justice every time.

Many times in the Old Testament, God refers to human beings as His beloved. But when God called Jesus His beloved, Jesus did something truly remarkable: He believed Him. And He lived every moment of His life fully convinced of His identity.

Some Christian lawyers—some eminent and stupid judges—have said and still say, that the Ten Commandments are the foundation of all law. Nothing could be more absurd. Long before these commandments were given there were codes of laws in India and Egypt—laws against murder, perjury, larceny, adultery and fraud. Such laws are as old as human society; as old as the love of life; as old as industry; as the idea of prosperity; as old as human love. All of the Ten Commandments that are good were old; all that were new are foolish. If Jehovah had been civilized he would have left out the commandment about keeping the Sabbath, and in its place would have said: 'Thou shalt not enslave thy fellow-men.' He would have omitted the one about swearing, and said: 'The man shall have but one wife, and the woman but one husband.' He would have left out the one about graven images, and in its stead would have said: 'Thou shalt not wage wars of extermination, and thou shalt not unsheathe the sword except in self-defence.' If Jehovah had been civilized, how much grander the Ten Commandments would have been. All that we call progress—the enfranchisement of man, of labor, the substitution of imprisonment for death, of fine for imprisonment, the destruction of polygamy, the establishing of free speech, of the rights of conscience; in short, all that has tended to the development and civilization of man; all the results of investigation, observation, experience and free thought; all that man has accomplished for the benefit of man since the close of the Dark Ages—has been done in spite of the Old Testament.

I'm in no rush to patch up these questions. God save me from the day when stories of violence, rape, and ethnic cleansing inspire within me anything other than revulsion. I don't want to become a person who is unbothered by these texts, and if Jesus is who he says he is, then I don't think he wants me to either. There are parts of the Bible that inspire, parts that perplex, and parts that leave you with an open wound. I'm still wrestling, and like Jacob, I will wrestle until I am blessed. God hasn't let go of me yet.

Lovelessness is a huge sin in the church. The four primary personalities in the New Testament- Jesus, Paul, Peter, and John- all four of them say that love is the most important thing. But the only time love really counts is when something unlovely happens.

There is so little in the New Testament about sexual love, and most of it consists of Paul heaving a deep sigh and tolerating it like a weakness.

Just because people are related to you doesn’t mean you love them,

What is God, and all for which we’re striving? Sweetest skeptic, we were born for living. Life is Love, and Love is – You, dear, you.

For the most profound experiences in our lives and in the world words are worth nothing. Can you describe love Or death Can you describe what it really feels like the first time you see your child Or the first time your heart gets broken You can try...but it won't come close to describing what it really was or what it really felt like.

Shahrzad closed her eyes in defeat and slid her palms to his chest. Then she reached behind him in an embrace of sandalwood and sun. Khalid wrapped both his arms around Shahrzad, and they stood together under the dome of the Grand Portico, with the indecipherable art of love poems giving silent testament.

It was the most traditional wedding ring in the world. It reeked of stability and fiftieth wedding anniversaries. It proclaimed itself to the world as the rock upon which vows were never broken. It was a testament of his love. Proof of his commitment.

It wasn't a perfect body but it was the body she deserved. Not just from every bar of chocolate or bag of crisps or laden plate of food that she'd eaten. This body was also testament to all the hours in the gym and cycling up hills on her bike and glugging down two litres of water a day and learning to love vegetables and fruits that didn't come as optional extra with a pastry crust. She'd earned this body. This was her body and she had to stop giving it such a hard time.

Our shared laughter has etched lines on our faces, each one a testament to the joy we've found together.

The Old Testament is crap. It’s full of misogyny, torture and inconsistencies. Jesus preached about love. All love.

...the moment you begin to believe you're worthy of the good things in your life - God gets all Old Testament on your ass and does something vicious, something insane, something totally uncalled for. He gives you lupus or He allows Satan to slaughter your children and cattle or He delivers Ohio to George W. Bush.

Thomas Merton said it was actually dangerous to put the Scriptures in the hands of people whose inner self is not yet sufficiently awakened to encounter the Spirit, because they will try to use God for their own egocentric purposes. (This is why religion is so subject to corruption!) Now, if we are going to talk about conversion and penance, let me apply that to the two major groups that have occupied Western Christianity—Catholics and Protestants. Neither one has really let the Word of God guide their lives. Catholics need to be converted to giving the Scriptures some actual authority in their lives. Luther wasn’t wrong when he said that most Catholics did not read the Bible. Most Catholics are still not that interested in the Bible. (Historically they did not have the printing press, nor could most people read, so you can’t blame them entirely.) I have been a priest for 42 years now, and I would sadly say that most Catholics would rather hear quotes from saints, Popes, and bishops, the current news, or funny stories, if they are to pay attention. If I quote strongly from the Sermon on the Mount, they are almost throwaway lines. I can see Catholics glaze over because they have never read the New Testament, much less studied it, or been guided by it. I am very sad to have to admit this. It is the Achilles heel of much of the Catholic world, priests included. (The only good thing about it is that they never fight you like Protestants do about Scripture. They are easily duped, and the hierarchy has been able to take advantage of this.) If Catholics need to be converted, Protestants need to do penance. Their shout of “sola Scriptura” (only Scripture) has left them at the mercy of their own cultures, their own limited education, their own prejudices, and their own selective reading of some texts while avoiding others. Partly as a result, slavery, racism, sexism, classism, xenophobia, and homophobia have lasted authoritatively into our time—by people who claim to love Jesus! I think they need to do penance for what they have often done with the Bible! They largely interpreted the Bible in a very individualistic and otherworldly way. It was “an evacuation plan for the next world” to use Brian McLaren’s phrase—and just for their group. Most of Evangelical Protestantism has no cosmic message, no social message, and little sense of social justice or care for the outsider. Both Catholics and Protestants (Orthodox too!) found a way to do our own thing while posturing friendship with Jesus.

I found it (the word 'mercy') occurs 261 times in the Bible-and seventy-two percent of them are in the Old Testament. That's a three-to-one ratio. Then I studied the word 'love' and found it occurs 322 times in the Bible, about half in each testament. So you have the same emphasis on love in both.

Love is not a habit, a commitment, or a debt. It isn't what romantic songs tell us it is―love simply is. That is the testament of Athena or Sherine or Hagia Sofia―love is. No definitions. Love and don't ask too many questions. Just love.

People who have never suffered in life have less empathy for others, little knowledge of their own shortcomings and limitations, no endurance in the face of hardship, and unrealistic expectations for life. As the New Testament book of Hebrews tells us, anyone God loves experiences hardship (Hebrews 12:1-8).

Officially, the New Testament church at an early stage took seriously their responsibility for widows who lacked family or other resources. The office of deacon was instituted initially to address this pressing need.

She didn’t make the world the way it was, and she had been my mother, and I had loved her and she had loved me.

I don’t want to say it, I truly don’t, but if you’ve gone this far I suppose it’s obvious that what was ignited when I loved you continues to burn. But that’s of small importance to you now, and that’s how it should be. Everything is in its place. The past rests, breathing faintly in the darkness. It no longer holds me as it used to; now I must reach back to touch it. It is night and I am alone and there is still time, a moment more. I am standing on a long black stage, with a circle of light on me, which is my love for you, enduring. I have escaped—or have been expelled—from eternity and am back in time. But I step out once more to sing this aria, this confession, this testament without end. My arms open wide, not to embrace you but to embrace the world, the mystery we are caught in. There is no orchestra, no audience; it is an empty theater in the middle of the night and all the clocks in the world are ticking. And now for this last time, Jade, I don’t mind, or even ask if it is madness: I see your face, I see you, you; I see you in every seat.

The White Mansion isn't boring, lass. Never boring. It's the grand demesne the Unseelie King built for his concubine. It's a living, breathing love story, testament to the brightest passion that ever burned between our races. You can follow the scenes through if you've time enough and are willing to risk getting lost for a few centuries.

Would you care to dance?” he blurted. “Now?” She smiled adorably. “Is there music?” There wasn’t. It was some testament to how foolish in love he’d become that he did not even feel embarrassed.

Lukewarm people feel secure because they attend church, made a profession of faith at age twelve, were baptized, come from a Christian family, vote Republican, or live in America. Just as the prophets in the Old Testament warned Israel that they were not safe just because they lived in the land of Israel, so we are not safe just because we wear the label 'Christian' or because some people persist in calling us a 'Christian nation.

Mysteriously, God in his providence must make use of our tragedies to remind our fallen human nature of his presence and his love, of the constancy of his concern and care for us. It is not vindictiveness on his part; he does not send us tragedies to punish us for having so long forgotten him. The failing is on our part.

The ditch once covered over, above it acorns shall be strewn, in order that the spot become green again, and the copse grown back thick over it, the traces of my grave may disappear from the face of the earth as I trust the memory of me shall fade out of the minds of all men save nevertheless for those few who in their goodness have loved me until the last and of whom I carry away a sweet remembrance with me to the grave." Last Will and Testament (1806)

That’s why my soul always reverts to the Old Testament and to Shakespeare. There at least one feels that it’s human beings talking. There people hate, people love, people murder their enemy and curse his descendants through all generations, there people sin.

The point is, if you pay attention to the women, a more complex history of Israel's conquests emerges. Their stories invite the reader to consider the human cost of violence and patriarchy, and in that sense prove instructive to all who wish to work for a better world.

A bond that stands the test of time is the truest testament to love.

The continuous and unembarrassed interchange of love and thought between God and the soul of the redeemed man is the throbbing heart of New Testament religion.

Tabarnac de câlisse,” he swears under his breath, looking me up and down. God, I love Canada.

Who am I to put boundaries on God’s forgiveness? If God had put boundaries on His grace and mercy to me, when would enough have been enough?

We fundamentalists are a pack of mood-loving showoffs. I'm sure the Minor Prophets would have found subject for correction.

Love knows no limit to its endurance, no end to its trust, no fading of its hope; it can outlast anything. It is, in fact, the one thing that still stands when all else has fallen.

I believe God has placed in the heart of every one of us the longing for heaven, which is actually a longing for him.

It's a testament to how much we loved you that we are still looking seventy-five years after your death. But sometimes I can't help wonder what would be different if we finally had an answer.

God knew man would evolve. People think some of the Old Testament laws are absurd now because we live in a very different culture, a different time period. They had their problems and we have ours. God is constant but man is not, and he foreknew the ever-changing world his people would have to deal with; therefore, and if there is indeed an omniscient God, a Christ-like figure would be our only rational, possible connection to a constant, holy God throughout the evolution of culture and social law. The only answer that makes sense when it comes to relevance regarding religions and time periods is Christ, and the chances are slim that men could have invented it.

A person who had no one would be well advised to cobble together some passable ghost. Breathe it into being and coax it along with words of love. Offer it each phantom crumb and shield it from harm with your body. As for me my only hope is for eternal nothingness and I hope it with all my heart.

The true reason why faith is given such an exclusive place by the New Testament, so far as the attainment of salvation is concerned, over against love and over against everything else in man...is that faith means receiving something, not doing something or even being something. To say, therefore, that our faith saves us means that we do not save ourselves even in slightest measure, but that God saves us.

If man really is fashioned, more than anything else, in the image of God, then clearly it follows that there is nothing on earth so near to God as a human being. The conclusion is inescapable, that to be in the presence of even the meanest, lowest, most repulsive specimen of humanity of the world is still to be closer to God than when looking up into a starry sky or at a beautiful sunset. Certainly that is why there is nothing in the new testament about beautiful sunsets.- Mike Mason -Author of "The Mystery of Marriage

It has been said that in the New Testament doctrine is grace; and ethics is gratitude; and something is wrong with any form of Christianity in which, experimentally and practically, this saying is not being verified. Those who suppose that the doctrine of God's grace tends to encourage moral laxity are simply showing that, in the most literal sense, they do not know what they are talking about. For love awakens love in return; and love, once awakened, desires to give pleasure.

I quickly found that the American church is a difficult place to fit in if you want to live out New Testament Christianity. The goals of American Christianity are often a nice marriage, children who don't swear, and good church attendance. Taking the words of Christ literally, and seriously, is rarely considered. That's for the 'radicals' who are 'unbalanced' and who go 'overboard.' Most of us want a balanced life we can control, that is safe, and that does not involve suffering.

Hope is life’s essential nutrient, and love is what gives life meaning. I think you need somebody to love and take care of, and someone who loves you back. In that sense, I think the New Testament got it right. So did the Beatles. Without love, nothing has any meaning.

When [Jesus] wanted fully to explain what his forthcoming death was all about,” writes New Testament scholar N. T. Wright, “he didn’t give a theory. He didn’t even give them a set of scriptural texts. He gave them a meal.”46 I guess sometimes you just have to taste and see.

The rock, when one came to think of it, was the utmost expression of human need; even mere feeling yearned for it; it was the highest comparison of loyalty in love and friendship. Christ Himself had used that comparison for the disciple to whom He gave the keys of His Church. And the Hebrews of the Old Testament, always being carried captive into foreign lands,--their rock was an idea of God, the only thing their conquerors could not take from them.

Christian condemnation of same sex relationships is often based on Old Testament scripture, but many passages prove the law is no longer what it once was. It is no longer the thing we must live by in a vain attempt to be righteous.

Before OkCupid profiles became mandated by the Galactic Government, the only way to find a mate was to self-induce brain-damage and beg strangers for sex in public. The fact that anyone ever achieved sexual congress during these dark times is a remarkable testament to man's will to survive.

Together, we create a symphony that is uniquely ours, a testament to our love and commitment.

18 There is no fear in love, but perfect love casts out fear; for fear has to do with punishment, and whoever fears has not reached perfection in love.

they stood together under the dome of the Grand Portico, with the indecipherable art of love poems giving silent testament. •

only the perfect can bear the sins of another.

The Church was spread throughout the entire Roman Empire before a single book of the New Testament was written.

memories were tricky things…they weren’t stable. they changed with perception over time. …they shifted, and [she] understood how the passage of time affected them. the hard working striver might recall his childhood as one filled with misery and hardship marred by the cat calls and mae calling of playground bullies, but later, have a much more forgiving understanding of past injustices. the handmade clothes he had been forced to wear, became a testament to his mother’s love. each patch and stitch a sign of her diligence, instead of a brand of poverty. he would remember father staying up late to help him with his homework – the old old man’s patience and dedication, instead of the sharpness of his temper when he returned home – late- from the factory. it went the other way as well. [she] had scanned thousands of memories of spurned women, whose handsome lovers turned ugly and rude. roman noses, perhaps too pointed. eyes growing small and mean. while the oridnary looking boys who had become their husbands, grew in attractiveness as the years passed, so that when asked if it was love at first site, the women cheerfully answered yes. memories were moving pictures in which meaning was constantly in flux. they were stories people told themselves.

Simply put, she was the one who had to put up with me. That she did so with love and patience and encouragement instead of strangling me, throwing my remains into a wood chipper, and then pretending she had never been married to me at all is a testament to the fact that she is, in fact, the single best person I know.

Be sweet to one another. Stay in this beauty and brawl against the world's power of pulling apart. Recall Old Testament terminology: covenant, sacred, sacrifice. And mind always that Adam wasn’t a schlep fruitily duped by Eve. He turned his back on God because he knew that a paradise without her was no paradise at all.

One of the most striking things about the New Testament teaching on homosexuality is that, right on the heels of the passages that condemn homosexual activity, there are, without exception, resounding affirmations of God's extravagant mercy and redemption. God condemns homosexual behavior and amazingly, profligately, at great cost to himself, lavishes his love on homosexual persons.

I especially loved the Old Testament. Even as a kid I had a sense of it being slightly illicit. As though someone had slipped an R-rated action movie into a pile of Disney DVDs. For starters Adam and Eve were naked on the first page. I was fascinated by Eve's ability to always stand in the Garden of Eden so that a tree branch or leaf was covering her private areas like some kind of organic bakini. But it was the Bible's murder and mayhem that really got my attention. When I started reading the real Bible I spent most of my time in Genesis Exodus 1 and 2 Samuel and 1 and 2 Kings. Talk about violent. Cain killed Abel. The Egyptians fed babies to alligators. Moses killed an Egyptian. God killed thousands of Egyptians in the Red Sea. David killed Goliath and won a girl by bringing a bag of two hundred Philistine foreskins to his future father-in-law. I couldn't believe that Mom was so happy about my spending time each morning reading about gruesome battles prostitutes fratricide murder and adultery. What a way to have a "quiet time." While I grew up with a fairly solid grasp of Bible stories I didn't have a clear idea of how the Bible fit together or what it was all about. I certainly didn't understand how the exciting stories of the Old Testament connected to the rather less-exciting New Testament and the story of Jesus. This concept of the Bible as a bunch of disconnected stories sprinkled with wise advice and capped off with the inspirational life of Jesus seems fairly common among Christians. That is so unfortunate because to see the Bible as one book with one author and all about one main character is to see it in its breathtaking beauty.

Don’t ever be ashamed of being thought of as being tied to Holy Scripture. Don’t ever be ashamed of exalting Holy Scripture. You’re following in the steps of Jesus who bound himself to the Word of God, and insisted by his obedience to fulfil what was written of him.

Finally, it has become increasingly clear to me that God is not, let’s say, a ruling power, a distant force; rather he is love and he loves me – and as such, life should be guided by him, by this power called love.

Lee’s hand shook as he filled the delicate cups. He drank his down in one gulp. “Don’t you see?” he cried. “The American Standard translation orders men to triumph over sin, and you can call sin ignorance. The King James translation makes a promise in ‘Thou shalt,’ meaning that men will surely triumph over sin. But the Hebrew word, the word timshel—‘Thou mayest’—that gives a choice. It might be the most important word in the world. That says the way is open. That throws it right back on a man. For if ‘Thou mayest’—it is also true that ‘Thou mayest not.’ Don’t you see?” “Yes, I see. I do see. But you do not believe this is divine law. Why do you feel its importance?” “Ah!” said Lee. “I’ve wanted to tell you this for a long time. I even anticipated your questions and I am well prepared. Any writing which has influenced the thinking and the lives of innumerable people is important. Now, there are many millions in their sects and churches who feel the order, ‘Do thou,’ and throw their weight into obedience. And there are millions more who feel predestination in ‘Thou shalt.’ Nothing they may do can interfere with what will be. But “Thou mayest’! Why, that makes a man great, that gives him stature with the gods, for in his weakness and his filth and his murder of his brother he has still the great choice. He can choose his course and fight it through and win.” Lee’s voice was a chant of triumph. Adam said, “Do you believe that, Lee?” “Yes, I do. Yes, I do. It is easy out of laziness, out of weakness, to throw oneself into the lap of deity, saying, ‘I couldn’t help it; the way was set.’ But think of the glory of the choice! That makes a man a man. A cat has no choice, a bee must make honey. There’s no godliness there. And do you know, those old gentlemen who were sliding gently down to death are too interested to die now?” Adam said, “Do you mean these Chinese men believe the Old Testament?” Lee said, “These old men believe a true story, and they know a true story when they hear it. They are critics of truth. They know that these sixteen verses are a history of humankind in any age or culture or race. They do not believe a man writes fifteen and three-quarter verses of truth and tells a lie with one verb. Confucius tells men how they should live to have good and successful lives. But this—this is a ladder to climb to the stars.” Lee’s eyes shone. “You can never lose that. It cuts the feet from under weakness and cowardliness and laziness.” Adam said, “I don’t see how you could cook and raise the boys and take care of me and still do all this.” “Neither do I,” said Lee. “But I take my two pipes in the afternoon, no more and no less, like the elders. And I feel that I am a man. And I feel that a man is a very important thing—maybe more important than a star. This is not theology. I have no bent toward gods. But I have a new love for that glittering instrument, the human soul. It is a lovely and unique thing in the universe. It is always attacked and never destroyed—because ‘Thou mayest.

But man, even while he disobeys God, does not like to part with Him altogether, but would serve Him enough to soothe his own conscience, or as far as he can without parting with his sin which he loves better. On HOSEA 2:11

The greatest love we feel for children, a spouse, friends, or family on earth amounts to a teaspoon of love compared to the oceans we will experience together for eternity. The Old Testament prophets foretold it, Jesus demonstrated it, and those who have had a peek behind the veil consistently say the same thing—God is love, and Heaven will be the greatest reunion ever.

Words are the oldest information storage and retrieval system ever devised. Words are probably older than the cave paintings in France, words have been here for tens of thousands of years longer than film, moving pictures, video, and digital video, and words will likely be here after those media too. When the electromagnetic pulse comes in the wake of the nuclear blast? Those computers and digital video cameras and videotape recorders that are not melted outright will be plastic and metal husks used to prop open doors. Not so with the utterances of tongues. Words will remain, and the highly complicated and idiosyncratic accounts assembled from them will provide us with the dark news about the blast. The written word will remain, scribbled on collapsed highway overpasses, as a testament to love and rage, as evidence of the wanderers in the ruin.

It is no coincidence that Christian fundamentalist movements worldwide seek a return to Old Testament laws - because they fundamentally reject Christ as the New Covenant - which replaced all that. They are not Christians - they are Leviticans.

After all this time, my love for you burns constant and true, my guiding light, my morning star. Time is testament to the relentless, unyielding power of this old, ancient love. A love I will carry with me, from eons to oceans to inches, back to you.

What is 'camp'? A much misunderstood word, everyone has their own feel for it. Here is mine: Camp is not in rugby football. Camp is not in the Old Testament. Camp is not in St. Paul. Camp is not in Latin lessons, though it might be in Greek. Camp loves colour. Camp loves light. Camp takes pleasure in the surface of things. Camp loves paint as much as it loves paintings. Camp prefers style to the stylish. Camp is pale. Camp is unhealthy. Camp is not English, damn it. But … Camp is not kitsch. Camp is not drag. Camp is not nearly so superficial as it would have you believe. Camp casts out all fear. Camp is strong. Camp is healthy. And, let’s face it … Camp is queer.

We are all, in our more candid moments, conscious of the fact that we bend more easily to ill than good, that we seek with greater ease the good of self than the good of others, that even our virtues are based more on fear of punishment than on love of good, and that pride, self-assertion, arrogance, the very element and essential of all sin, mingles itself like a pervading poison with all our pretence and practice of good.

Are Christians victims of this post-Christian world? No. Sadly, Christians are coconspirators. We embrace modernism’s perks when they serve our own lusts and selfish ambitions. We despise modernism when it crosses lines of our precious moralism. Our cold and hard hearts; our failure to love the stranger; our selfishness with our money, our time, and our home; and our privileged back turned against widows, orphans, prisoners, and refugees mean we are guilty in the face of God of withholding love and Christian witness. And even more serious is our failure to read our Bibles well enough to see that the creation ordinance and the moral law, found first in the Old Testament, is as binding to the Christian as any red letter. Our own conduct condemns our witness to this world.

Call it the Human Mission-to be all and do all God sent us here to do. And notice-the mission to be fruitful and conquer and hold sway is given both to Adam and to Eve. 'And God said to them...' Eve is standing right there when God gives the world over to us. She has a vital role to play; she is a partner in this great adventure. All that human beings were intended to do here on earth-all the creativity and exploration, all the battle and rescue and nurture-we were intended to do together. In fact, not only is Eve needed, but she is desperately needed. When God creates Eve, he calls her an ezer kenegdo. 'It is not good for the man to be alone, I shall make him [an ezer kenegdo]' (Gen. 2:18 Alter). Hebrew scholar Robert Alter, who has spent years translating the book of Genesis, says that this phrase is 'notoriously difficult to translate.' The various attempts we have in English are "helper" or "companion" or the notorious "help meet." Why are these translations so incredibly wimpy, boring, flat...disappointing? What is a help meet, anyway? What little girl dances through the house singing "One day I shall be a help meet?" Companion? A dog can be a companion. Helper? Sounds like Hamburger Helper. Alter is getting close when he translates it "sustainer beside him" The word ezer is used only twenty other places in the entire Old Testament. And in every other instance the person being described is God himself, when you need him to come through for you desperately.

If you want your children to grow up to be healthy and independent, you should hold them, hug them, cuddle them, and love them. Give them a secure base and they will explore and then conquer the world on their own. The power of love over fear was well expressed in the New Testament: "There is no fear in love, but perfect love casts out fear" (1 John 4:18).

Galatians 5:22-23 describes the fruit of the Spirit, which is "love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control." Notice the verse does not say the "fruits" of the Spirit, but fruit. The fruit, or result, of the Spirit working in our lives is that we become not just some but all of these things: more loving, more patient, more faithful, and so forth. This verse is not a to-do list for us to work through, but a description of the transformation that occurs when God's Spirit begins to work in us.

We have just enough religion to make us hate, but not enough to make us love one another"                                                                  -Jonathon Swift

I need to accept God’s love and forgiveness, turning away from my sin and toward Him starting every day anew just as His mercies are new every morning.

This is the hard lesson of my life: love is not in us from the beginning, like an instinct; love is no more original to human beings than sin. Like sin, it must be learned.

And why did Caesar Augustus make just such a decree at that precise moment? Bible in hand, we answer, because Micah had said that the Messiah must be born in Bethlehem (Micah 5:2). So

I say, ‘We believe in a Christ’. If that being existed physically or not, it’s still important, because the message was so basic and sensible and powerful, that we should live by those truths. Love, compassion, generosity. God doesn’t punish anyone. Churches aren’t needed. Money in connection to belief is an abomination. They say, ‘Oh…’. Then they quote the Old Testament.

In Him we have . . . the forgiveness of sins . . . —Ephesians 1:7 Beware of the pleasant view of the fatherhood of God: God is so kind and loving that of course He will forgive us. That thought, based solely on emotion, cannot be found anywhere in the New Testament. The only basis on which God can forgive us is the tremendous tragedy of the Cross of Christ. To base our forgiveness on any other ground is unconscious blasphemy. The only ground on which God can forgive our sin and reinstate us to His favor is through the Cross of Christ. There is no other way! Forgiveness, which is so easy for us to accept, cost the agony at Calvary. We should never take the forgiveness of sin, the gift of the Holy Spirit, and our sanctification in simple faith, and then forget the enormous cost to God that made all of this ours. Forgiveness is the divine miracle of grace. The cost to God was the Cross of Christ. To forgive sin, while remaining a holy God, this price had to be paid. Never accept a view of the fatherhood of God if it blots out the atonement. The revealed truth of God is that without the atonement He cannot forgive— He would contradict His nature if He did. The only way we can be forgiven is by being brought back to God through the atonement of the Cross. God’s forgiveness is possible only in the supernatural realm. Compared with the miracle of the forgiveness of sin, the experience of sanctification is small. Sanctification is simply the wonderful expression or evidence of the forgiveness of sins in a human life. But the thing that awakens the deepest fountain of gratitude in a human being is that God has forgiven his sin. Paul never got away from this. Once you realize all that it cost God to forgive you, you will be held as in a vise, constrained by the love of God.

Initially, the God of the Old Testament might seem overwhelming and domineering to you, or tyrannical, or perhaps even evil, which is good. It is the first telling that God is indeed God, by sheer definition, and not some ear-tickling fairy by which one in his depravity is guaranteed to find another form of stale romanticism or love at first sight. For such a first impression as the latter would be problematic to the essence of Christianity. Therefore the Christians are right in saying that the nature of imperfect men cannot ultimately co-exist with the nature of a perfect God; and that the hope of each man is now desperately found in God's sending of Christ.

Slow to anger.” The Hebrew phrase is literally “long of nostrils.” Picture an angry bull, pawing the ground, breathing loudly, nostrils flared. That would be, so to speak, “short-nosed.” But the Lord is long-nosed. He doesn’t have his finger on the trigger. It takes much accumulated provoking to draw out his ire. Unlike us, who are often emotional dams ready to break, God can put up with a lot. This is why the Old Testament speaks of God being “provoked to anger” by his people dozens of times (especially in Deuteronomy; 1–2 Kings; and Jeremiah). But not once are we told that God is “provoked to love” or “provoked to mercy.” His anger requires provocation; his mercy is pent up, ready to gush forth. We tend to think: divine anger is pent up, spring-loaded; divine mercy is slow to build. It’s just the opposite. Divine mercy is ready to burst forth at the slightest prick.

Jasper was staring at Dorian, golden eyes guarded but keen. Caius tried to see his friend as Jasper did. Scarred skin impossibly fair. Gray hair with a soft luster that made it look almost silver. A single blue eye, as clear as the sea at morning. Jasper’s nest was a testament to his appreciation of beautiful things, and Dorian was lovely, even with his scars, even if he never recognized it in himself.

The call to “take the land” ...is not a call to a new political, cultural or geographical dominance. It is Kingdom of God territory. It is the will of the Eternal God being done on earth, as it is in heaven.

We can of course argue over what the Bible says about homosexuality, but one thing is utterly clear: Jesus teaches us to love people, not to hate them, not to make them feel hated, and not to stand by while that is happening. From the perspective of the New Testament there simply is no room for doubt on this. We know exactly where Jesus stands in this regard. He stands on the side of the least, the condemned, the vulnerable.

Pure, unadulterated, consistent love for God and pure, unadulterated, consistent love for others is the summation of all the law God has given us in both the Old and New Testaments. Of course, the problem is that we never obey these simple commands. We always love ourselves more than we love God or others. We are always erecting idols in our hearts and worshipping and serving them. We are always more focused on what we want and how we might get it than we are on loving Him and laying down our life for others. The law does show us the right way to live, but none of us obeys it. Not for one millisecond. Even though our children cannot and will not obey God's law, we need to teach it to them again and again. And when they tell us that they can't love God or others in this way, we are not to argue with them. We are to agree with them and tell them of their need for a Savior.

What if I told you Jesus came to abolish religion? What if I told you getting you to vote Republican really wasn’t his mission? What if I told you religious right doesn’t automatically mean Christian? And just because you call some people blind, doesn’t automatically give you vision. I mean, if religion is so great, why has it started so many wars? Why does it build huge churches, but fail to feed the poor? Tell single moms God doesn’t love them, if they’ve ever had a divorce? Yet God in the Old Testament actually calls the religious people whores.

Liberty may be granted but freedom cannot be conferred. Freedom is from within. Notwithstanding all the abuses to which freedom is now subject--marking man down as a commercial item and cutting him off from his birthright by senseless excess and the demoralization of the profit-system--yet man may still be in love with life and find life less and less abundant for this very reason. Truth is of freedom, always safe and affirmative, therefore conservative. Truth proclaims rejection of dated minor traditions, doomed by the great Tradition of The Law of Change is truth's great "eternal." Freedom is this "great becoming.

But we share a memory which is worth all the rest of the world, and the sun of that memory never sets. And you know that I love you, that I would do anything in the world in my power if you should ask it, and that I am your servant as well as your brother. ‘EDWARD.

The Old Testament tells us to love our neighbors, the New Testament to love our enemies. The moral rationale seems to be: Love your neighbors and enemies; that way you won’t kill them. But frankly, I don’t love my neighbors, to say nothing of my enemies. Better, then, is the following idea: Don’t kill your neighbors or enemies, even if you don’t love them. . . . What really has expanded is not so much a circle of empathy as a circle of rights—a commitment that other living things, no matter how distant or dissimilar, be safe from harm and exploitation. And

And as I went up to him and took his hands, I felt that I had made no mistakes; and although I knew that, in a sense which could never be true of him, I was linked with the past that I had yielded up, inextricably and for ever, I found it not inappropriate that the years of frustration and grief and loss, of work and conflict and painful resurrection, should have led me through their dark and devious ways to this new beginning.

YOUR LIFE HAS BEEN A MIX OF TRIUMPHS AND TOILS, CHALLENGES AND TESTS, AND YOU HAVE BEEN FOUND WORTHY. YOUR FAITH IN ME AND YOUR LOVING HEART ARE A TESTAMENT TO MY PEOPLE. 'Thank you, my God.' COME, BE WITH ME. SIT WITH ME AT MY TABLE; JOIN ME IN RAPTURE. AND BRING YOUR CUTE FRIEND TOO.

Through the long years of isolation and suffering, God had led me to an understanding of life and his love that only those who have experienced it can fathom. He had stripped away from me many of the external consolations, physical and religious, that men rely on and had left me with a core of seemingly simple truths to guide me. And yet what a profound difference they had made in my life, what strength they gave me, what courage to go on!

Because this is an urban church in a downtown neighborhood, it is not so easy to avoid the presence of the poor. We see them. I wonder if that is not part of our vocation, to see the poor, to be the Lord's eyes - because the Lord sees the poor, and he loves the poor, and he sends his people to serve the poor. That is a message that pervades the Scriptures from end to end. There is something seriously out of balance in American Christianity. I am personally opposed to abortion, but there is nothing explicit in the Bible about abortion. There is nothing explicit in the Bible about prayer in the public schools; there is nothing explicit in the Bible about the American flag or the right to have a gun. There are, however, thousands of explicit words in the Bible about justice and compassion for the poor. There are thousands of words in the Bible about defending those who are defenseless.

Man in his upended street must know he is becoming a mere numerical item of convenience; on the way to being a thing. His inherent instinct for love and beauty is not only becoming suspect but, in spite of all intent, useless to society. He sees the human creature atrophy as he sees poverty of imagination in much "modern art," so-called. But it was Walt Whitman himself who raised the perpendicular hand to declare: "It is provided in the essence of things that from any fruition of success no matter what, shall come forth something to make a greater struggle necessary." This is what is now coming forth in our architecture as in our life.

I remember preaching on Jesus’s call to the practice of radical forgiveness and being challenged by a church member who said, “Yeah, but the Bible says, ‘An eye for an eye, a tooth for a tooth.’ ” I had to explain to him that a Christian can’t cite Moses to silence Jesus. When we try to embrace Biblicism by placing all authority in a flat reading of Scripture and giving the Old Testament equal authority with Christ, God thunders from heaven, “No! This is my beloved Son! Listen to him!

I grew up thinking the only scriptures on earth were those inspired by the Hebrew prophets of the Old Testament, the words and letters of Jesus and his apostles, and the scriptures of the Restoration. But how could the God I believed was the loving God of all the earth not speak somehow to everyone else? For years I wrestled with this idea. Having now read the Chinese classics, certainly Confucius, but others as well, I believe I have found the scriptural infusion God gave the Chinese nation. Mencius is my favorite, I must admit, and I do not hesitate to call what he bestowed upon the world scripture--some of the most optimistic, holy writing the world has.

Wind, the ruach of God, is what welcomed this world into existence. “If we wish to understand the Old Testament word ruach, we must forget the word ‘spirit’ which belongs to Western culture,” theologian Jürgen Moltmann writes. “If we talk in Hebrew about Yahweh’s ruach, we are saying: God is a tempest, a storm, a force in body and soul, humanity and nature.”11 The same Wind who was present at the precipice of creation is still blowing through the wilderness of our lives, shaking us into strength.

Life from the Center is a life of unhurried peace and power. It is serene and radiant. It takes no time, but it occupies all our time, making our life programs new and overcoming. We need not get frantic. Love is at the helm. And when our little day is done, we lie down quietly in peace, for all is well. from A TESTAMENT OF DEVOTION

Our surface potentialities are for selfishness and greed, for tooth and claw. But deep within, in the whispers of the heart, is the surging call of the Eternal Christ, hidden within us all. By an inner isthmus we are connected with the mainland of the Eternal Love. Surface living has brought on the world’s tragedy. Deeper living leads us to the Eternal Christ, hidden in us all. Absolute loyalty to this inner Christ is the only hope of a new humanity. In the clamour and din of the day, the press of Eternity’s warm love still whispers in each of us, as our truest selves. Attend to the Eternal that he may recreate you and sow you deep into the furrows of the world’s suffering.

Atticus Finch’s secret of living was so simple it was deeply complex: where most men had codes and tried to live up to them, Atticus lived his to the letter with no fuss, no fanfare, and no soul-searching. His private character was his public character. His code was simple New Testament ethic, its rewards were the respect and devotion of all who knew him. Even his enemies loved him, because Atticus never acknowledged that they were his enemies. He was never a rich man, but he was the richest man his children ever knew.

But if we are to call ourselves Christians, we had better avoid intellectual and moral blindness. Throughout the New Testament we are reminded of the need for enlightenment. We are commanded to love God, not only with our hearts and souls, but also with our minds. When the Apostle Paul noticed the blindness of many of his opponents, he said, “I bear them record that they have a zeal for God, but not according to knowledge.” Over and again the Bible reminds us of the danger of zeal without knowledge and sincerity without intelligence.

Later, after we’d brought her home, after we’d settled into all the new rhythms of a family of four, Meg and I were skin to skin and she said: I’ve never been more in love with you than in that moment. Really? Really. She jotted some thoughts in a kind of journal. Which she shared. I read them as a love poem. I read them as a testament, a renewal of our vows. I read them as a citation, a remembrance, a proclamation. I read them as a decree. She said: That was everything. She said: That is a man. My love. She said: That is not a Spare.

challenges arose, a capacity for personal resilience. My hope is that the trials and triumphs of my journey as a daughter, sister, wife, mother, litigator, and friend will stand as a testament for young women, people of color, and strivers everywhere, especially those who nourish outsized ambitions and believe with stubborn faith in the possibility of achieving them. I want to encourage these bold dreamers not to be turned aside by adversity, because life will always present challenges. We must allow them to teach and fortify us, and help us build confidence in our ability to find a way through. In the end, we must trust the path we choose to walk, anchored by a firm sense of our potential, inspired by the people with whom we surround ourselves, and bolstered by our willingness to keep on.

To me, many of what seemed to be Bible contradictions only pointed to the grace of Christ. It is not so much a rule book on how to be holy as it is a prophecy of the One who can make you holy. In this, I see God as the least bigoted of all in existence: While men always, in their hearts, delight in vengeance for being wronged, God is the only Being who wants to free you from the penalty of His own laws.

Our relationships with one another are the canvas upon which our relationship with God is put on display. We know we have passed from death to life because we love the brotherhood, [38] not because we are scrupulous about observing the Sabbath and keeping the feasts. Our love of the brotherhood is the proof of our love for God, not the lists of things that we so often accept as the standard for holiness.

The Book of Numbers relates that when the people murmured rebelliously against God, they were punished with a plague of fiery serpents, so that many lost their lives. When they repented, Moses was told by God to make a brazen serpent and set it up for a sign, and all those bitten by the serpents who looked upon that sign would be healed. Our Blessed Lord was now declaring that He was to be lifted up, as the serpent had been lifted up. As the brass serpent had the appearance of a serpent and yet lacked its venom, so too, when He would be lifted up upon the bars of the Cross, He would have the appearance of a sinner and yet be without sin. As all who looked upon the brass serpent had been healed of the bite of the serpent, so all who looked upon Him with love and faith would be healed of the bite of the serpent of evil.

Outside of your relationship with God, the most important relationship you can have is with yourself. I don’t mean that we are to spend all our time focused on me, me, me to the exclusion of others. Instead, I mean that we must be healthy internally—emotionally and spiritually—in order to create healthy relationships with others. Motivational pep talks and techniques for achieving success are useless if a person is weighed down by guilt, shame, depression, rejection, bitterness, or crushed self-esteem. Countless marriages land on the rocks of divorce because unhealthy people marry thinking that marriage, or their spouse, will make them whole. Wrong. If you’re not a healthy single person you won’t be a healthy married person. Part of God’s purpose for every human life is wholeness and health. I love the words of Jesus in John 10:10: “I came that they may have life, and have it abundantly.” God knows we are the walking wounded in this world and He wants the opportunity to remove everything that limits us and heal every wound from which we suffer. Some wonder why God doesn’t just “fix” us automatically so we can get on with life. It’s because He wants our wounds to be our tutors to lead us to Him. Pain is a wonderful motivator and teacher! When the great Russian intellectual Aleksandr Solzhenitsyn was released from the horrible Siberian work camp to which he was sent by Joseph Stalin, he said, “Thank you, prison!” It was the pain and suffering he endured that caused his eyes to be opened to the reality of the God of his childhood, to embrace his God anew in a personal way. When we are able to say thank you to the pain we have endured, we know we are ready to fulfill our purpose in life. When we resist the pain life brings us, all of our energy goes into resistance and we have none left for the pursuit of our purpose. It is the better part of wisdom to let pain do its work and shape us as it will. We will be wiser, deeper, and more productive in the long run. There is a great promise in the New Testament that says God comes to us to comfort us so we can turn around and comfort those who are hurting with the comfort we have received from Him (see 2 Corinthians 1:3–4). Make yourself available to God and to those who suffer. A large part of our own healing comes when we reach out with compassion to others.

It is, I think, this glamour, this magic, this incomparable keying up of the spirit in a time of mortal conflict, which constitute the pacifist's real problem--a problem still incompletely imagined and still quite unsolved. The causes of war are always falsely represented; its honour is dishonest and its glory meretricious, but the challenge to spiritual endurance, the intense sharpening of all the senses, the vitalising consciousness of common peril for a common end, remain to allure those boys and girls who have just reached the age when love and friendship and adventure call more persistently than at any later time. The glamour may be the mere delirium of fever, which as soon as war is over dies out and shows itself for the will-o'-the-wisp that it is, but while it lasts, no emotion known to man seems as yet to have quite the compelling power of this enlarged vitality.

When I’m sitting by my gay friends in church, I hear everything through their ears. When I’m with my recently divorced friend, I hear it through hers. This is good practice. It helps uncenter us (which is, you know, the whole counsel of the New Testament) and sharpens our eye for our sisters and brothers. It trains us to think critically about community, language, felt needs, and inclusion, shaking off autopilot and setting a wider table. We must examine who is invited, who is asked to teach, who is asked to contribute, who is called into leadership. It is one thing to “feel nice feelings” toward the minority voice; it is something else entirely to challenge existing power structures to include the whole variety of God’s people. This is not hard or fancy work. It looks like diversifying small groups and leadership, not defaulting to homogeny as the standard operating procedure. Closer in, it looks like coffee dates, dinner invites, the warm hand of friendship extended to women or families outside your demographic. It means considering the stories around the table before launching into an assumed shared narrative. It includes the old biblical wisdom on being slow to speak and quick to listen, because as much as we love to talk, share, and talk-share some more, there is a special holiness reserved for the practice of listening and deferring.

Some books about the Holocaust are more difficult to read than others. Some books about the Holocaust are nearly impossible to read. Not because one does not understand the language and concepts in the books, not because they are gory or graphic, but because such books are confrontational. They compel us to “think again,” or to think for the first time, about issues and questions we might rather avoid. Gabriel Wilensky’s book, Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust is one book I found difficult, almost impossible to read. Why? Because I had to confront the terrible underside of Christian theology, an underside that contributed in no small part to the beliefs and attitudes too many Christians – Catholic, Protestant, and Orthodox – had imbibed throughout centuries of anti-Jewish preaching and teaching that “paved the road to the Holocaust.” I cannot say that I “liked” Gabriel Wilensky’s book, Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust. I didn’t, but I can say it was instructive and forced me to think again about that Jew from Nazareth, Jesus, and about his message of universal love and service – “What you do for the least of my brothers [and sisters], you do for me” (Matthew 25: 40). As Abraham Joshua Heschel once said, the Holocaust did not begin with Auschwitz. The Holocaust began with words. And too many of those hate-filled words had their origin in the Christian Scriptures and were uttered by Christian preachers and teachers, by Christians generally, for nearly two millennia. Is it any wonder so many Christians stood by, even participated in, the destruction of the European Jews during the Nazi era and World War II? I recommend Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust because all of us Christians – Catholic, Protestant, and Orthodox – must think again, or think for the first time, about how to teach and preach the Christian Scriptures – the “New Testament” writings – in such a way that the words we utter, the attitudes we encourage, do not demean, disrespect, or disregard our Jewish brothers and sisters, that our words do not demean, disrespect, or disregard Judaism. I hope the challenge is not an impossible one.

It was The Gospel From Outer Space, by Kilgore Trout. It was about a visitor from outer space... [who] made a serious study of Christianity, to learn, if he could, why Christians found it so easy to be cruel. He concluded that at least part of the trouble was slipshod storytelling in the New Testament. He supposed that the intent of the Gospels was to teach people, among other things, to be merciful, even to the lowest of the low. But the Gospels actually taught this: Before you kill somebody, make absolutely sure he isn't well connected. So it goes. The flaw in the Christ stories, said the visitor from outer space, was that Christ, who didn't look like much, was actually the Son of the Most Powerful Being in the Universe. Readers understood that, so, when they came to the crucifixion, they naturally thought...: Oh, boy — they sure picked the wrong guy to lynch that time! And that thought had a brother: "There are right people to lynch." Who? People not well connected. So it goes. The visitor from outer space made a gift to Earth of a new Gospel. In it, Jesus really was a nobody, and a pain in the neck to a lot of people with better connections than he had. He still got to say all the lovely and puzzling things he said in the other Gospels. So the people amused themselves one day by nailing him to a cross and planting the cross in the ground. There couldn't possibly be any repercussions, the lynchers thought. The reader would have to think that too, since the Gospel hammered home again and again what a nobody Jesus was. And then, just before the nobody died, the heavens opened up, and there was thunder and lightning. The voice of God came crashing down. He told the people that he was adopting the bum as his son, giving him the full powers and privileges of the Son of the Creator of the Universe throughout all eternity. God said this: From this moment on, He will punish anybody who torments a bum who has no connections!

Je fais mon lit et mon ménage; I seek my dinner in a restaurant; my supper takes care, of itself; I pass days laborious and loveless; nights long and lonely; I am ferocious, and bearded and monkish; and nothing now living in this world loves me, except some old hearts worn like my own, and some few beings, impoverished, suffering, poor in purse and in spirit, whom the kingdoms of this world own not, but to whom a will and testament not to be disputed has bequeathed the kingdom of heaven.

When you don't see Jesus for exactly what he was, you miss the whole point of the Jesus Prayer. If you don't understand Jesus, you can't understand his prayer - you don't get the prayer at all, you just get some kind of organized cant. . . . If God had wanted somebody with St. Francis's consistently winning personality for the job of the New Testament, he'd've picked him, you can be sure. As it was, he picked the best, the smartest, the most loving, the least sentimental, the most unimitative master he could possibly have picked. And when you miss seeing that, I swear to you, you're missing the whole point of the Jesus Prayer. The Jesus Prayer has one aim, and one aim only. To endow the person who says it with Christ-Consciousness.

Men speak of God’s love for man… but if providence does not come in this hour, where is He then? My conclusion is simple. The Semitic texts from Bronze Age Palestine of which Christianity is comprised still fit uncomfortably well with contemporary life. The Old Testament depicts a God capricious and cruel; blood sacrifice, vengeance, genocide; death and destruction et al. Would He not approve of Herr Hitler and the brutal, tribalistic crusade against Hebrews and non-Christian ‘untermensch?’ One thing is inarguable. His church on Earth has produced some of the most vigorous and violent contribution to the European fascist cause. It is synergy. Man Created God, even if God Created Man; it all exists in the hubris and apotheosis of the narcissistic soul, and alas, all too many of the human herd are willing to follow the beastly trait of leadership. The idea of self-emancipation and advancement, with Europe under the jackboot of fascism, would be Quixotic to the point of mirthless lunacy.

The unity that we discover in the New Testament is not the unity of a dogmatic system. Rather, the unity that we find is the looser unity of a collection of documents that, in various ways, retell and comment upon a single fundamental story.1 That story may be summarized roughly as follows: The God of Israel, the creator of the world, has acted (astoundingly) to rescue a lost and broken world through the death and resurrection of Jesus; the full scope of that rescue is not yet apparent, but God has created a community of witnesses to this good news, the church. While awaiting the grand conclusion of the story, the church, empowered by the Holy Spirit, is called to reenact the loving obedience of Jesus Christ and thus to serve as a sign of God’s redemptive purposes for the world.

The second reason that love is unsatisfactory as a focal image is that it is not really an image; rather, it is an interpretation of an image. What the New Testament means by “love” is embodied concretely in the cross. As 1 John 3:16 declares with powerful simplicity, “We know love by this, that he laid down his life for us—and we ought to lay down our lives for one another.” The content of the word “love” is given fully and exclusively in the death of Jesus on the cross; apart from this specific narrative image, the term has no meaning.

If you asked twenty good men today what they thought the highest of the virtues, nineteen of them would reply, Unselfishness. But if you had asked almost any of the great Christians of old, he would have replied, Love. You see what has happened? A negative term has been substituted for a positive, and this is of more than philological importance. The negative idea of Unselfishness carries with it the suggestion not primarily of securing good things for others, but of going without them ourselves, as if our abstinence and not their happiness was the important point. I do not think this is the Christian virtue of Love. The New Testament has lots to say about self-denial, but not about self-denial as an end in itself. We are told to deny ourselves and to take up our crosses in order that we may follow Christ;

If you had gone around the table last night ticking off the Ten Commandments and asking for a show of hands to indicate transgression, you would have thought we were doing the wave. A gloss of the New Testament rules and you would have heard the rotator cuffs snapping. But if you had asked a simpler question -- "Who among you is proud of this?" -- I think you would have seen no hands, and this is what I love about that crew. Chipped and profane, they have taught me that there is a certain vocabulary you learn only through attrition and heartache.

No follower of Christ knew the shape of the earth. For many centuries this great Peasant of Palestine has been worshiped as God. Millions and millions have given their lives to his service. The wealth of the world was lavished on his shrines. His name carried consolation to the diseased and dying. His name dispelled the darkness of death, and filled the dungeon with light. His name gave courage to the martyr, and in the midst of fire, with shriveling lips the sufferer uttered it again and again. The outcasts, the deserted, the fallen, felt that Christ was their friend, felt that he knew their sorrows and pitied their sufferings. All this is true, and if it were all, how beautiful, how touching, how glorious it would be. But it is not all. There is another side. In his name millions and millions of men and women have been imprisoned, tortured and killed. In his name millions and millions have been enslaved. In his name the thinkers, the investigators, have been branded as criminals, and his followers have shed the blood of the wisest and best. In his name the progress of many nations was stayed for a thousand years. In his gospel was found the dogma of eternal pain, and his words added an infinite horror to death. His gospel filled the world with hatred and revenge; made intellectual honesty a crime; made happiness here the road to hell, denounced love as base and bestial, canonized credulity, crowned bigotry and destroyed the liberty of man. It would have been far better had the New Testament never been written – far better had the theological Christ never lived. Had the writers of the Testament been regarded as uninspired, had Christ been thought of only as a man, had the good been accepted and the absurd, the impossible, and the revengeful thrown away, mankind would have escaped the wars, the tortures, the scaffolds, the dungeons, the agony and tears, the crimes and sorrows of a thousand years.

The Bible teaches about the hand of the heavenly Father not only that it provides but also that it punishes. And his hand is upon his children. If I Iay my hands on somebody else’s child I’ll either have them at my front door or the policeman with them. I must not lay my hand in punishment on someone else’s child, but on my own child I could. That is why whom the Lord loves he chastises or chastens.  Indeed, says the New Testament, if you never feel the hand of God upon you in punishment you are a bastard, you are not a son of God; you are not his true son.

Leave all the ‘wise men to mock it or tolerate.’ Let them reach the moon or the stars, they are all dead. Nothing lives outside of man. Man is the living soul, turning slowly into a life-giving Spirit. But you cannot tell it except in a parable or metaphor to excite the mind of man to get him to go out and prove it. Leave the good and evil and eat of the Tree of Life. Nothing in the world is untrue if you want it to be true. You are the truth of everything that you perceive. ‘I am the truth, and the way, the life revealed.’ If I have physically nothing in my pocket, then in Imagination I have MUCH. But that is a lie based on fact, but truth is based on the intensity of my imagination and then I will create it in my world. Should I accept facts and use them as to what I should imagine? No. It is told us in the story of the fig tree. It did not bear for three years. One said, ‘Cut it down, and throw it away.’ But the keeper of the vineyard pleaded NO’! Who is the tree? I am the tree; you are the tree. We bear or we do not. But the Keeper said he would dig around the tree and feed it ‘or manure it, as we would say today’ and see if it will not bear. Well I do that here every week and try to get the tree ‘you’ me to bear. You should bear whatever you desire. If you want to be happily married, you should be. The world is only response. If you want money, get it. Everything is a dream anyway. When you awake and know what you are creating and that you are creating it that is a different thing. The greatest book is the Bible, but it has been taken from a moral basis and it is all weeping and tears. It seems almost ruthless as given to us in the Gospel, if taken literally. The New Testament interprets the Old Testament, and it has nothing to do with morals. You change your mind and stay in that changed state until it unfolds. Man thinks he has to work himself out of something, but it is God asleep in you as a living soul, and then we are reborn as a life-giving spirit. We do it here in this little classroom called Earth or beyond the grave, for you cannot die. You can be just as asleep beyond the grave. I meet them constantly, and they are just like this. Same loves and same hates. No change. They will go through it until they finally awake, until they cease to re-act and begin to act. Do not take this story lightly which I have told you tonight. Take it to heart. Tonight when you are driving home enact a scene. No matter what it is. Forget good and evil. Enact a scene that implies you have what you desire, and to the degree that you are faithful to that state, it will unfold in your world and no power can stop it, for there is no other power. Nothing is independent of your perception of it, and this goes for that great philosopher among us who is still claiming that everything is independent of the perceiver, but that the perceiver has certain powers. It is not so. Nothing is independent of the perceiver. Everything is ‘burned up’ when I cease to behold it. It may exist for another, but not for me. Let us make our dream a noble one, for the world is infinite response to you, the being you want to be. Now let us go into the silence.

Lollipops and raindrops Sunflowers and sun-kissed daisies Rolling surf and raging sea Sailing ships and submarines Old Glory and “purple mountain’s majesty” Screaming guitar and lilting rhyme Flight of fancy and high-steppin’ dances Set free my mind to wander… Imagine the ant’s marching journeys. Fly, in my mind’s eye, on butterfly wings. Roam the distant depths of space. Unfurl tall sails and cross the ocean. Pictures made just to enthrall Creating images from my truth Painting hopes and dreams on my canvas Capturing, through my lens, the ephemeral Let me ruminate ‘pon sensual darkness… Tremble o’er Hollywood’s fluttering Gothics… Ride the edge of my seat with the hero… Weep with the heroine’s desperation. Yet… more than all these things… Give me words spun out masterfully… Terms set out in meter and rhyme… Phrases bent to rattle the soul… Prose that always miraculously inspires me! The trill runs up my spine, as I recall… A touch… a caress…a whispered kiss… Ebony eyes embracing my soul… Two souls united in beat of hearts. A butterfly flutter in my womb My lover’s wonder o’er my swelling The testament of our love given life Newly laid in my lover’s arms Luminous, sweet ebony eyes Just so much like his father’s A gaze of wonder and contentment From my babe at mother’s breast Words of the Divine set down for me Faith, Hope, Love, and Charity Grace, Mercy, and undeserved Salvation “My Shepherd will supply my need” These are the things that inspire me.

he doth, indeed, especially love heavy-metal; into the recording sessions whereof he does, indeed, sneak, that he may insert backward messages into songs; for he believeth retrograde gibberish laid inaudibly under ear-shattering grindcore, to be the most effective way to promote his views. 19 And he doth, indeed, visit people in their time of need; and offer to grant them mortal happiness in exchange for their immortal soul; and if they agree, he doth, indeed, have them sign a contract; for though he is the amoral Prince of All Lies, he hath for some reason an unshakable respect for tort law.

In those years, my early twenties, when I was bursting into my faith with a burning-hot first fervour, many of my friends and I wanted to see the miracles of the New Testament. I still do. But as the years have passed and that first fervour has given birth to a deeper and more persistent and admiring second love, I've come to see that kindness is a miracle, self-control a shocking characteristic, gentleness and humility rare commodities, and Christian unity almost worthy of greater awe than dead-raising. We were looking for the "grand" stuff, but surprisingly, the "little" stuff was harder to come by.

Church isn’t the sort of thing you can go to. You can be the church, you can become the church, you can even do church, but you can’t go to church. (Nowhere does the New Testament mention going to church.) One way of saying it is that church is the sort of thing that you become part of at the cost of your life. You’re the church whenever you’re with other Christians in such a way that you depend on each other enough that to do it you have to die to yourself. In that situation and almost only in that situation, can you love each other, serve each other, live in unity, and speak the truth to each other in love the way Ephesians 4 teaches.

The Haight was awash in Christian charity. These kids, simultaneously jubilant and introspective, were practicing what their elders preached. The Haight was the New Testament: animated, activated, brought to life in living color. The naïveté was so thick you could cut it with a Popsicle stick -- but so apparently was Christ’s. Years later, on a wild African savannah a hundred miles from even the crudest settlement, a pride of lions on one horizon, a solitary giraffe on another, I said to myself, “This is the way the world was meant to be and everything else is a mistake.” I’d thought the exact same thing in San Francisco during the Summer of Love.

the New Testament envisions followers of Jesus living alongside one another for the sake of one another. The Bible portrays the church as a community of Christians who care for one another, love one another, host one another, receive one another, honor one another, serve one another, instruct one another, forgive one another, motivate one another, build up one another, encourage one another, comfort one another, pray for one another, confess sin to one another, esteem one another, edify one another, teach one another, show kindness to one another, give to one another, rejoice with one another, weep with one another, hurt with one another, and restore one another.

Jesus Christ also made wine, not a medicine, but a sacrament. But Omar makes it, not a sacrament, but a medicine. He feasts because life is not joyful; he revels because he is not glad. "Drink," he says, "for you know not whence you come nor why. Drink, for you know not when you go nor where. Drink, because the stars are cruel and the world as idle as a humming-top. Drink, because there is nothing worth trusting, nothing worth fighting for. Drink, because all things are lapsed in a base equality and an evil peace." So he stands offering us the cup in his hand. And at the high altar of Christianity stands another figure, in whose hand also is the cup of the vine. "Drink" he says "for the whole world is as red as this wine, with the crimson of the love and wrath of God. Drink, for the trumpets are blowing for battle and this is the stirrup-cup. Drink, for this my blood of the new testament that is shed for you. Drink, for I know of whence you come and why. Drink, for I know of when you go and where.

I know that these things will never come back. I may see the rocks again, and smell the flowers, and watch the dawn sunshine chase the shadows from the old sulphuric-colored walls, but the light that sprang from the heightened consciousness of wartime, the glory seen by the enraptured ingenious eyes of twenty-two, will be upon them no more. I am a girl no longer, and the world, for all its excitements of chosen work and individualistic play, has grown tame in comparison with Malta during those years of our anguish. It is, I think, this glamour, this magic, this incomparable keying up of the spirit in a time of mortal conflict, which constitute the pacifist’s real problem — a problem still incompletely imagined, and still quite unresolved. The causes of war are always falsely represented; its honour is dishonest and its glory meretricious, but the challenge to spiritual endurance, the intense sharpening of all the senses, the vitalising consciousness of common peril for a common end, remain to allure those boys and girls who have just reached the age when love and friendship and adventure call more persistently than at any later time. The glamour may be the mere delirium of fever, which as soon as war is over dies out and shows itself for the will-o’-the-wisp that it is, but while it lasts no emotion known to man seems as yet to have quite the compelling power of this enlarged vitality.

The Heiligenstadt Testament" Oh! ye who think or declare me to be hostile, morose, and misanthropical, how unjust you are, and how little you know the secret cause of what appears thus to you! My heart and mind were ever from childhood prone to the most tender feelings of affection, and I was always disposed to accomplish something great. But you must remember that six years ago I was attacked by an incurable malady, aggravated by unskillful physicians, deluded from year to year, too, by the hope of relief, and at length forced to the conviction of a lasting affliction (the cure of which may go on for years, and perhaps after all prove impracticable). Born with a passionate and excitable temperament, keenly susceptible to the pleasures of society, I was yet obliged early in life to isolate myself, and to pass my existence in solitude. If I at any time resolved to surmount all this, oh! how cruelly was I again repelled by the experience, sadder than ever, of my defective hearing! — and yet I found it impossible to say to others: Speak louder; shout! for I am deaf! Alas! how could I proclaim the deficiency of a sense which ought to have been more perfect with me than with other men, — a sense which I once possessed in the highest perfection, to an extent, indeed, that few of my profession ever enjoyed! Alas, I cannot do this! Forgive me therefore when you see me withdraw from you with whom I would so gladly mingle. My misfortune is doubly severe from causing me to be misunderstood. No longer can I enjoy recreation in social intercourse, refined conversation, or mutual outpourings of thought. Completely isolated, I only enter society when compelled to do so. I must live like art exile. In company I am assailed by the most painful apprehensions, from the dread of being exposed to the risk of my condition being observed. It was the same during the last six months I spent in the country. My intelligent physician recommended me to spare my hearing as much as possible, which was quite in accordance with my present disposition, though sometimes, tempted by my natural inclination for society, I allowed myself to be beguiled into it. But what humiliation when any one beside me heard a flute in the far distance, while I heard nothing, or when others heard a shepherd singing, and I still heard nothing! Such things brought me to the verge of desperation, and well-nigh caused me to put an end to my life. Art! art alone deterred me. Ah! how could I possibly quit the world before bringing forth all that I felt it was my vocation to produce? And thus I spared this miserable life — so utterly miserable that any sudden change may reduce me at any moment from my best condition into the worst. It is decreed that I must now choose Patience for my guide! This I have done. I hope the resolve will not fail me, steadfastly to persevere till it may please the inexorable Fates to cut the thread of my life. Perhaps I may get better, perhaps not. I am prepared for either. Constrained to become a philosopher in my twenty-eighth year! This is no slight trial, and more severe on an artist than on any one else. God looks into my heart, He searches it, and knows that love for man and feelings of benevolence have their abode there! Oh! ye who may one day read this, think that you have done me injustice, and let any one similarly afflicted be consoled, by finding one like himself, who, in defiance of all the obstacles of Nature, has done all in his power to be included in the ranks of estimable artists and men. My brothers Carl and [Johann], as soon as I am no more, if Professor Schmidt be still alive, beg him in my name to describe my malady, and to add these pages to the analysis of my disease, that at least, so far as possible, the world may be reconciled to me after my death. I also hereby declare you both heirs of my small fortune (if so it may be called). Share it fairly, agree together and assist each other. You know that any

Notice that God did much more than give Adam someone so that he wouldn’t be lonely. God’s solution for Adam’s need was to “make him a helper suitable for him.” It’s important here to note that “helper” does not mean “inferior person.” On the contrary, in the day when Moses penned these words, to identify a woman as a “helper” ran countercultural to the common low view of women. Moses actually elevated the sense of a woman’s worth and role by calling her by the same name used in other places in the Old Testament to describe God Himself (see Pss. 30:10 and 54:4). To be called a “helper” here speaks more to the simple fact that God had plans for Adam that he could not fulfill without a mate—he was incomplete. Adam needed Eve.

For the first time I understood the dogma of eternal pain -- appreciated "the glad tidings of great joy." For the first time my imagination grasped the height and depth of the Christian horror. Then I said: "It is a lie, and I hate your religion. If it is true, I hate your God." From that day I have had no fear, no doubt. For me, on that day, the flames of hell were quenched. From that day I have passionately hated every orthodox creed. That Sermon did some good. In the Old Testament, they said. God is the judge -- but in the New, Christ is the merciful. As a matter of fact, the New Testament is infinitely worse than the Old. In the Old there is no threat of eternal pain. Jehovah had no eternal prison -- no everlasting fire. His hatred ended at the grave. His revenge was satisfied when his enemy was dead. In the New Testament, death is not the end, but the beginning of punishment that has no end. In the New Testament the malice of God is infinite and the hunger of his revenge eternal. The orthodox God, when clothed in human flesh, told his disciples not to resist evil, to love their enemies, and when smitten on one cheek to turn the other, and yet we are told that this same God, with the same loving lips, uttered these heartless, these fiendish words; "Depart ye cursed into everlasting fire, prepared for the devil and his angels." These are the words of "eternal love." No human being has imagination enough to conceive of this infinite horror. All that the human race has suffered in war and want, in pestilence and famine, in fire and flood, -- all the pangs and pains of every disease and every death -- all this is as nothing compared with the agonies to be endured by one lost soul. This is the consolation of the Christian religion. This is the justice of God -- the mercy of Christ. This frightful dogma, this infinite lie, made me the implacable enemy of Christianity. The truth is that this belief in eternal pain has been the real persecutor. It founded the Inquisition, forged the chains, and furnished the fagots. It has darkened the lives of many millions. It made the cradle as terrible as the coffin. It enslaved nations and shed the blood of countless thousands. It sacrificed the wisest, the bravest and the best. It subverted the idea of justice, drove mercy from the heart, changed men to fiends and banished reason from the brain. Like a venomous serpent it crawls and coils and hisses in every orthodox creed. It makes man an eternal victim and God an eternal fiend. It is the one infinite horror. Every church in which it is taught is a public curse. Every preacher who teaches it is an enemy of mankind. Below this Christian dogma, savagery cannot go. It is the infinite of malice, hatred, and revenge. Nothing could add to the horror of hell, except the presence of its creator, God. While I have life, as long as I draw breath, I shall deny with all my strength, and hate with every drop of my blood, this infinite lie.

Isaiah was not only the most remarkable of the prophets, he was by far the greatest writer in the Old Testament. He was evidently a magnificent preacher, but it is likely he set his words down in writing. They certainly achieved written form very early and remained among the most popular of all the holy writings: among the texts found at Qumran after the Second World War was a leather scroll, 23 feet long, giving the whole of Isaiah in fifty columns of Hebrew, the best preserved and longest ancient manuscript of the Bible we possess.216 The early Jews loved his sparkling prose with its brilliant images, many of which have since passed into the literature of all civilized nations. But more important than the language was the thought: Isaiah was pushing humanity towards new moral discoveries.

Integrity, humor, and patience were the three words for Atticus Finch. There was also a phrase for him: pick at random any citizen from Maycomb County and its environs, ask him what he thought of Atticus Finch, and the answer would most likely be, “I never had a better friend.” Atticus Finch’s secret of living was so simple it was deeply complex: where most men had codes and tried to live up to them, Atticus lived his to the letter with no fuss, no fanfare, and no soul-searching. His private character was his public character. His code was simple New Testament ethic, its rewards were the respect and devotion of all who knew him. Even his enemies loved him, because Atticus never acknowledged that they were his enemies. He was never a rich man, but he was the richest man his children ever knew.

Concerning sin and our proper attitude when we find ourselves in sin. Truly, to have committed a sin is not sinful if we regret what we have done. Indeed, not for anything in time or eternity should we want to commit a sin, neither of a mortal, venial or any other kind. Whoever knows the ways of God should always be mindful of the fact that God, who is faithful and loving, has led us from a sinful life into a godly one, thus making friends of us who were previously enemies, which is a greater achievement even than making a new earth. This is one of the chief reasons why we should be wholly established in God, and it is astonishing how much this inflames us with so great and so strong a love that we strip ourselves entirely of ourselves. Indeed, if you are rightly placed in the will of God, then you should not wish that the sin into which you fell had not happened. Of course, this is not the case because sin was something against God but, precisely because it was something against God, you were bound by it to greater love, you were humbled and brought low. And you should trust God that he would not have allowed it to happen unless he intended it to be for your profit. But when we raise ourselves out of sin and turn away from it, then God in his faithfulness acts as if we had never fallen into sin at all and he does not punish us for our sins for a single moment, even if they are as great as the sum of all the sins that have ever been committed. God will not make us suffer on their account, but he can enjoy with us all the intimacy that he ever had with a creature. If he finds that we are now ready, then he does not consider what we were before. God is a God of the present. He takes you and receives you as he finds you now, not as you have been, but as you are now. God willingly endures all the harm and shame which all our sins have ever inflicted upon him, as he has already done for many years, in order that we should come to a deep knowledge of his love and in order that our love and our gratitude should increase and our zeal grow more intense, which often happens when we have repented of our sins. Therefore God willingly tolerates the hurtfulness of sin and has often done so in the past, most frequently allowing it to come upon those whom he has chosen to raise up to greatness. Now listen! Was there ever anyone dearer to or more intimate with our Lord than the apostles? And yet not one of them escaped mortal sin. They all committed mortal sin. He showed this time and again in the Old and New Testament in those individuals who were to become the closest to him by far; and even today we rarely find that people achieve great things without first going astray. And thus our Lord intends to teach us of his great mercy, urging us to great and true humility and devotion. For, when repentance is renewed, then love too is renewed and grows strong.

...pseudo-scientific minds, like those of the scientist or the painter in love with the pictorial, both teaching as they were taught to become architects, practice a kind of building which is inevitably the result of conditioning of the mind instead of enlightenment. By this standard means also, the old conformities are appearing as new but only in another guise, more insidious because they are especially convenient to the standardizations of the modernist plan-factory and wholly ignorant of anything but public expediency. So in our big cities architecture like religion is helpless under the blows of science and the crushing weight of conformity--caused to gravitate to the masquerade in our streets in the name of "modernity." Fearfully concealing lack of initial courage or fundamental preparation or present merit: reactionary. Institutional public influences calling themselves conservative are really no more than the usual political stand-patters or social lid-sitters. As a feature of our cultural life architecture takes a backward direction, becomes less truly radical as our life itself grows more sterile, more conformist. All this in order to be safe? How soon will "we the people" awake to the fact that the philosophy of natural or intrinsic building we are here calling organic is at one with our freedom--as declared, 1776?

That is why the second coming of the Lord is not only salvation, not only the omega that sets everything right, but also judgment. Indeed at this stage we can actually define the meaning of the talk of judgment. It means precisely this, that the final stage of the world is not the result of a natural current but the result of responsibility that is grounded in freedom. This must be regarded as the key to understanding why the New Testament clings fast, in spite of its message of grace, to the assertion that at the end men are judged "by their works" and that no one can escape giving an account of the way he has lived his life. There is a freedom that is not cancelled out even by grace and, indeed, is brought by it face to face with itself: man's final fate is not forced upon him regardless of the decisions he has made in his life. This assertion is in any case also necessary in order to draw the line between faith and false dogmatism or a false Christian self-confidence. This line alone confirms the equality of men by confirming the identity of their responsibility. ... Perhaps in the last analysis it is impossible to escape a paradox whose logic is completely disclosed only to the experience of a life based on faith. Anyone who entrusts himself to a life of faith becomes aware that both exist: the radical character of grace that frees helpless man and,no less, the abiding seriousness of the responsibility that summons man day after day. Both together mean that the Christian enjoys, on the one hand, the liberating, detached tranquility of him who lives on that excess of divine justice known as Jesus Christ. ... This is the source of a profound freedom, a knowledge of God's unrepentant love; he sees through all our errors and remains well disposed to us. ... At the same time, the Christian knows, however, that he is not free to do whatever he pleases, that his activity is not a game that God allows him and does not take seriously. He knows that he must answer for his actions, that he owes an account as a steward of what has been entrusted to him. There can only be responsibility where there is someone to be responsible to, someone to put the questions. Faith in the Last Judgment holds this questioning of our life over our heads so that we cannot forget it for a moment. Nothing and no one empowers us to trivialize the tremendous seriousness involved in such knowledge; it shows our life to be a serious business and precisely by doing so gives it its dignity.

Any Justification that does not lead to Biblical sanctification and mortification of sinful desires is a false justification no matter how many Solas you attach to it”. “See that your chief study be about the heart, that there God’s image may be planted, and his interest advanced, and the interest of the world and flesh subdued, and the love of every sin cast out, and the love of holiness succeed; and that you content not yourselves with seeming to do good in outward acts, when you are bad yourselves, and strangers to the great internal duties. The first and great work of a Christian is about his heart.” ~ Richard Baxter Never forget that truth is more important to the church than peace ~ JC Ryle "Truth demands confrontation. It must be loving confrontation, but there must be confrontation nonetheless.” ~ Francis Schaeffer I am not permitted to let my love be so merciful as to tolerate and endure false doctrine. When faith and doctrine are concerned and endangered, neither love nor patience are in order...when these are concerned, (neither toleration nor mercy are in order, but only anger, dispute, and destruction - to be sure, only with the Word of God as our weapon. ~ Martin Luther “Truth must be spoken, however it be taken.” ~ John Trapp “Hard words, if they be true, are better than soft words if they be false.” – C.H. Spurgeon “Oh my brethren, Bold hearted men are always called mean-spirited by cowards” – CH Spurgeon “The Bible says Iron sharpens Iron, But if your words don't have any iron in them, you ain't sharpening anyone”. “Peace often comes as a result of conflict!” ~ Don P Mt 18:15-17 Rom 12:18 “Peace if possible, truth at all costs.” ~ Martin Luther “The Scriptures argue and debate and dispute; they are full of polemics… We should always regret the necessity; but though we regret it and bemoan it, when we feel that a vital matter is at stake we must engage in argument. We must earnestly contend for the truth, and we are all called upon to do that by the New Testament.” Martyn Lloyd-Jones (Romans – Atonement and Justification) “It is one of the severest tests of friendship to tell your friend his faults. So to love a man that you cannot bear to see a stain upon him, and to speak painful truth through loving words, that is friendship.” ~ Henry Ward Beecher “Truth bites and it stings and it has a blade on it.” ~ Paul Washer Soft words produce hard hearts. Show me a church where soft words are preached and I will show you a church of hard hearts. Jeremiah said that the word of God is a hammer that shatters. Hard Preaching produces soft hearts. ~ J. MacArthur Glory follows afflictions, not as the day follows the night but as the spring follows the winter; for the winter prepares the earth for the spring, so do afflictions sanctified, prepare the soul for glory. ~ Richard Sibbes “Cowards never won heaven. Do not claim that you are begotten of God and have His royal blood running in your veins unless you can prove your lineage by this heroic spirit: to dare to be holy in spite of men and devils.” ~ William Gurnall

(Inevitably, someone raises the question about World War II: What if Christians had refused to fight against Hitler? My answer is a counterquestion: What if the Christians in Germany had emphatically refused to fight for Hitler, refused to carry out the murders in concentration camps?) The long history of Christian “just wars” has wrought suffering past all telling, and there is no end in sight. As Yoder has suggested, Niebuhr’s own insight about the “irony of history” ought to lead us to recognize the inadequacy of our reason to shape a world that tends toward justice through violence. Might it be that reason and sad experience could disabuse us of the hope that we can approximate God’s justice through killing? According to the guideline I have proposed, reason must be healed and taught by Scripture, and our experience must be transformed by the renewing of our minds in conformity with the mind of Christ. Only thus can our warring madness be overcome. This would mean, practically speaking, that Christians would have to relinquish positions of power and influence insofar as the exercise of such positions becomes incompatible with the teaching and example of Jesus. This might well mean, as Hauerwas has perceived, that the church would assume a peripheral status in our culture, which is deeply committed to the necessity and glory of violence. The task of the church then would be to tell an alternative story, to train disciples in the disciplines necessary to resist the seductions of violence, to offer an alternative home for those who will not worship the Beast. If the church is to be a Scripture-shaped community, it will find itself reshaped continually into a closer resemblance to the socially marginal status of Matthew’s nonviolent countercultural community. To articulate such a theological vision for the church at the end of the twentieth century may be indeed to take most seriously what experience is telling us: the secular polis has no tolerance for explicitly Christian witness and norms. It is increasingly the case in Western culture that Christians can participate in public governance only insofar as they suppress their explicitly Christian motivations. Paradoxically, the Christian community might have more impact upon the world if it were less concerned about appearing reasonable in the eyes of the world and more concerned about faithfully embodying the New Testament’s teaching against violence. Let it be said clearly, however, that the reasons for choosing Jesus’ way of peacemaking are not prudential. In calculable terms, this way is sheer folly. Why do we choose the way of nonviolent love of enemies? If our reasons for that choice are shaped by the New Testament, we are motivated not by the sheer horror of war, not by the desire for saving our own skins and the skins of our children (if we are trying to save our skins, pacifism is a very poor strategy), not by some general feeling of reverence for human life, not by the naive hope that all people are really nice and will be friendly if we are friendly first. No, if our reasons for choosing nonviolence are shaped by the New Testament witness, we act in simple obedience to the God who willed that his own Son should give himself up to death on a cross. We make this choice in the hope and anticipation that God’s love will finally prevail through the way of the cross, despite our inability to see how this is possible. That is the life of discipleship to which the New Testament repeatedly calls us. When the church as a community is faithful to that calling, it prefigures the peaceable kingdom of God in a world wracked by violence.

In the New Testament, the Pharisees are depicted as whited sepulchres and blatant hypocrites. This is due to the distortions of first-century polemic. The Pharisees were passionately spiritual Jews. They believed that the whole of Israel was called to be a holy nation of priests. God could be present in the humblest home as well as in the Temple. Consequently, they lived like the official priestly caste, observing the special laws of purity that applied only to the Temple in their own homes. They insisted on eating their meals in a state of ritual purity because they believed that the table of every single Jew was like God’s altar in the Temple. They cultivated a sense of God’s presence in the smallest detail of daily life. Jews could now approach him directly without the mediation of a priestly caste and an elaborate ritual. They could atone for their sins by acts of loving-kindness to their neighbor; charity was the most important mitzvah in the Torah; when two or three Jews studied the Torah together, God was in their midst. During

(...)because Miss Temple has generally something to say which is newer than my own reflections; her language is singularly agreeable to me, and the information she communicates is often just what I wished to gain.” “Well, then, with Miss Temple you are good?” “Yes, in a passive way: I make no effort; I follow as inclination guides me. There is no merit in such goodness.” “A great deal: you are good to those who are good to you. It is all I ever desire to be. If people were always kind and obedient to those who are cruel and unjust, the wicked people would have it all their own way: they would never feel afraid, and so they would never alter, but would grow worse and worse. When we are struck at without a reason, we should strike back again very hard; I am sure we should—so hard as to teach the person who struck us never to do it again.” “You will change your mind, I hope, when you grow older: as yet you are but a little untaught girl.” “But I feel this, Helen; I must dislike those who, whatever I do to please them, persist in disliking me; I must resist those who punish me unjustly. It is as natural as that I should love those who show me affection, or submit to punishment when I feel it is deserved.” “Heathens and savage tribes hold that doctrine, but Christians and civilised nations disown it.” “How? I don’t understand.” “It is not violence that best overcomes hate—nor vengeance that most certainly heals injury.” “What then?” “Read the New Testament, and observe what Christ says, and how He acts; make His word your rule, and His conduct your example.” “What does He say?” “Love your enemies; bless them that curse you; do good to them that hate you and despitefully use you.

While some of our deepest wounds come from feeling abandoned by others, it is surprising to see how often we abandon ourselves through the way we view life. It’s natural to perceive through a lens of blame at the moment of emotional impact, but each stage of surrender offers us time and space to regroup and open our viewpoints for our highest evolutionary benefit. It’s okay to feel wronged by people or traumatized by circumstances. This reveals anger as a faithful guardian reminding us how overwhelmed we are by the outcomes at hand. While we will inevitably use each trauma as a catalyst for our deepest growth, such anger informs us when the highest importance is being attentive to our own experiences like a faithful companion. As waves of emotion begin to settle, we may ask ourselves, “Although I feel wronged, what am I going to do about it?” Will we allow experiences of disappointment or even cruelty to inspire our most courageous decisions and willingness to evolve? When viewing others as characters who have wronged us, a moment of personal abandonment occurs. Instead of remaining present to the sheer devastation we feel, a need to align with ego can occur through the blaming of others. While it seems nearly instinctive to see life as the comings and goings of how people treat us, when focused on cultivating our most Divine qualities, pain often confirms how quickly we are shifting from ego to soul. From the soul’s perspective, pain represents the initial steps out of the identity and reference points of an old reality as we make our way into a brand new paradigm of being. The more this process is attempted to be rushed, the more insufferable it becomes. To end the agony of personal abandonment, we enter the first stage of surrender by asking the following question: Am I seeing this moment in a way that helps or hurts me? From the standpoint of ego, life is a play of me versus you or us versus them. But from the soul’s perspective, characters are like instruments that help develop and uncover the melody of our highest vibration. Even when the friction of conflict seems to divide people, as souls we are working together to play out the exact roles to clear, activate, and awaken our true radiance. The more aligned in Source energy we become, the easier each moment of transformation tends to feel. This doesn’t mean we are immune to disappointment, heartbreak, or devastation. Instead, we are keenly aware of how often life is giving us the chance to grow and expand. A willingness to be stretched and re-created into a more refined form is a testament to the fiercely liberated nature of our soul. To the ego, the soul’s willingness to grow under the threat of any circumstance seems foolish, shortsighted, and insane. This is because the ego can only interpret that reality as worry, anticipation, and regret.

The personal message of Good Friday, expressed in so many hymns and prayers which draw on the tradition of the Suffering Servant (Isaiah 53) and its New Testament outworking, comes down to this: "See all your sins on Jesus laid"; "The Son of God loved me and gave himself for me"; or, in the words which Jesus spoke at the Supper but which God spoke on Good Friday itself: "This is my body, given for you." When we apply this as individuals to today's and tomorrow's sins, the result is not that we are given license to sin because it's all been dealt with anyway but rather that we are summoned by the most powerful love in the world to live by the pattern of death and resurrection, repentance and forgiveness, in daily Christian living, in sure hope of eventual victory. The "problem of evil" is not simply or purely a "cosmic" thing; it is also a problem about me. And God has dealt with that problem on the cross of his Son, the Messiah. That is why some Christian traditions venerate the cross itself, just as we speak of worshiping the ground on which our beloved is walking. The cross is the place where, and the means by which, God loved us to the uttermost. We shall explore the significance of

How is he made? Oftentimes bitter, sometimes sweet, seldom even wide-awake, architectural criticism of "the modern" wholly lacks inspiration or any qualification because it lacks the appreciation that is love: the flame essential to profound understanding. Only as criticism is the fruit of such experience will it ever be able truly to appraise anything. Else the spirit of true criteria is lacking. That spirit is love and love alone can understand. So art criticism is usually sour and superficial today because it would seem to know all about everything but understand nothing. Usually the public prints afford no more than a kind of irresponsible journalese wholly dependent upon some form of comparison, commercialization or pseudo-personal opinion made public. Critics may have minds of their own, but what chance have they to use them when experience in creating the art they write about is rarely theirs? So whatever they may happen to learn, and you learn from them, is very likely to put over on both of you as it was put over on them. Truth is seldom in the critic; and either good or bad, what comes from him is seldom his. Current criticism is something to take always on suspicion, if taken at all.

Some kinds of instruction in prayer used to say, at the beginning, ‘Put yourself in the presence of God.’ But I often wonder whether it would be more helpful to say, ‘Put yourself in the place of Jesus.’ It sounds appallingly ambitious, even presumptuous, but that is actually what the New Testament suggests we do. Jesus speaks to God for us, but we speak to God in him. You may say what you want – but he is speaking to the Father, gazing into the depths of the Father’s love. And as you understand Jesus better, as you grow up a little in your faith, then what you want to say gradually shifts a bit more into alignment with what he is always saying to the Father, in his eternal love for the eternal love out of which his own life streams forth. That, in a nutshell, is prayer – letting Jesus pray in you, and beginning that lengthy and often very tough process by which our selfish thoughts and ideals and hopes are gradually aligned with his eternal action; just as, in his own earthly life, his human fears and hopes and desires and emotions are put into the context of his love for the Father, woven into his eternal relation with the Father – even in that moment of supreme pain and mental agony that he endures the night before his death.

If sin is anything that separates us from God and from each other; and if God is to be “all in all,” then he must sooner or later destroy all sin and thus remove every stain from his creation. According to the New Testament as a whole, God has a two-fold strategy, I want to suggest, for accomplishing this end. On the one hand, he sent his Son in the flesh to defeat, in some unexplained mystical way, the powers of darkness and to pioneer the way of salvation (see Heb 2:10)—a way of repentance, forgiveness, and personal sacrifice. On the other hand, for those who refuse to step into his ordained system of repentance, forgiveness, and personal sacrifice, he has an alternative strategy: in their estrangement from God, they will experience his love as a consuming fire; that is, as wrath, as punishment, and, in the end, as a means of correction. So in that sense, they will literally pay for their sin; and God will never—not in this age and not in the age to come—forgive (or set aside) the final payment they owe, which is voluntarily to step inside the ordained system of repentance, forgiveness, and personal sacrifice. As Jesus said, using the analogy of someone being thrown into prison, “Truly I tell you, you will never get out until you have paid the last penny” (Matt 5:25). 97.

My mother was in charge of language. My father had never really learned to read - he could manage slowly, with his fingers on the line, but he had left school at twelve and gone to work at the Liverpool docks. Before he was twelve, no one had bothered to read to him. His own father had been a drunk who often took his small son to the pub with him, left him outside, staggered out hours later and walked home, and forgot my dad, asleep in a doorway. Dad loved Mrs Winterson reading out loud - and I did too. She always stood up while we two sat down, and it was intimate and impressive all at the same time. She read the Bible every night for half an hour, starting at the beginning, and making her way through all sixty-six books of the Old and New Testaments. When she got to her favourite bit, the Book of Revelation, and the Apocalypse, and everyone being exploded and the Devil in the bottomless pit, she gave us all a week off to think about things. Then she started again, Genesis Chapter One. 'In the beginning God created the heavens and the earth...' It seemed to me to be a lot of work to make a whole planet, a whole universe, and blow it up, but that is one of the problems with the literal-minded versions of Christianity; why look after the planet when you know it is all going to end in pieces?

In the New Testament, God's steadfast love and faithfulness are seen, not in an act of deliverance from foreign enemies, but in sending the Son and raising Him from the dead to enact a global rescue mission (Romans 8:3.) Jesus is God's supreme, grand, climactic act of faithfulness. Not only that, but "faithful" also describes Jesus. Paul writes, "We know that a person is justified not by the works of the law but in faith in Jesus Christ" (Galations 2:16...). A better reading is "faithfulness of Jesus Christ" -- which is found in footnotes of many Bibles -- and the two readings couldn't be more different... Paul isn't saying, "You are not justified by your efforts but by your faith." The contrast he's making isn't between two options we have; the contrast is between your efforts and Jesus' faithfulness to you, shown in His obedient death on a Roman cross. Paul is interested in telling readers what Jesus did, Jesus' faithfulness, not what we do. God's grand act of faithfulness is giving His son for our sake. God is all in. Jesus' grand act of faithfulness is going through with it for our sake. Jesus is all in. Now it's our move, which really is the point of all this. Like God the Father and God the Son, we are also called to be faithful. On one level, we are faithful to God when we trust God, but faith (pistis) doesn't stop there. It extends, as we've seen, in faithfulness toward each other, in humility and self-sacrificial love. And here is the real kick in the pants: When we are faithful to each other like this, we are more than simply being nice and kind -- though there's that. Far more important, when we are faithful to each other, we are, at that moment, acting like the faithful God and the faithful Son. Being like God. That's the goal. And we are most like God, not when we are certain we are right about God, or when we tell others how right we are, but when we are acting toward one another like the faithful Father and Son. Humility, love, and kindness are our grand acts of faithfulness and how we show that we are all in.

We do not want merely to see beauty, though, God knows, even that is bounty enough. We want something else which can hardly be put into words-to be united with the beauty we see, to pass into it, to receive it into ourselves, to bathe in it, to become part of it. That is why we have peopled air and earth and water with gods and goddesses and nymphs and elves-that, though we cannot, yet these projections can, enjoy in themselves that beauty grace, and power of which Nature is the image. That is why the poets tell us such lovely falsehoods. They talk as if the west wind could really sweep into a human soul; but it can’t. They tell us that ‘beauty born of murmuring sound’ will pass into a human face; but it won’t. Or not yet. For if we take the imagery of Scripture seriously, if we believe that God will one day give us the Morning Star and cause us to put on the splendour of the sun, then we may surmise that both the ancient myths and the modern poetry, so false as history, may be very near the truth as prophecy. At present we are on the outside of the world, the wrong side of the door. We discern the freshness and purity of morning, but they do not make us fresh and pure. We cannot mingle with the splendours we see. But all the leaves of the New Testament are rustling with the rumour that it will not always be so. Someday, God willing, we shall get in.

And then I saw it. My father's wood: thick by then with twenty years' growth, but still not fully mature. A half-grown wood of oak trees around that little clearing, which, with my new perspective, I could see made the shape of a heart. I stared down at the clearing. The heart was unmistakable; tapered at the base with the strawberry field in the centre; a stand of trees to form the cleft. How long had it taken my father, I thought, to plan the formation, to plant out the trees? How many calculations had he made to create this God's-eye view? I thought of the years I had been at school; the years I had felt his absence. I remembered the contempt I'd felt at his little hobby. And finally I understood what he'd tried to say to me on the night of my wedding. 'Love is the thing that only God sees.' I'd wondered at the time what he meant. My father seldom spoke of love; rarely showed affection. Perhaps that was Tante Anna's influence, or maybe the few words he'd had were all spent on Naomi. But here it was at last, I saw: the heart-shaped meadow in the wood, a silent testament to grief; a last, enduring promise. Love is the thing that only God sees. I supposeyou'dsay that's because he sees into our hearts. Well, if he ever looks in mine, he'll see no more than I've told you. Confession may be good for the soul. But love is even better. Love redeems us even when we think ourselves irredeemable. I never really loved my wife- not in the way that she deserved. My children and I were never close. Perhaps that was my fault, after all. But Mimi- yes, I loved Mimi. And I loved Rosette Rocher, who was so very like her. One day I hope Rosette will see the heart-shaped meadow in the wood, and know that love surrounds her, whether see can see it or not. And you, Reynaud. I hope one day you can feel what only God sees, but which grows from the hearts of people like us: the flawed; the scarred; the broken. I hope you find it one day, Reynaud. Till then, look after Rosette for me. Make sure she knows my story. Tell her to take care of my wood. And keep picking the strawberries.

The careful, embroidered stitches delineated a coil of some sort. It looked rather like a halved snail shell, but the interior was divided into dozen of intricate chambers. "Is that a nautilus?" he asked. "Close, but no. It's an ammonite." "An ammonite? What's an ammonite? Sounds like an Old Testament people overdue for smiting." "Ammonites are not a biblical people," she replied in a tone of strained forbearance. "But they have been smited." "Smote." With a snap of linen, she shot him a look. "Smote?" "Grammatically speaking, I think the word you want is 'smote.' " "Scientifically speaking, the word I want is 'extinct.' Ammonites are extinct. They're only known to us in fossils." "And bedsheets, apparently." "You know..." She huffed aside a lock of hair dangling in her face. "You could be helping." "But I'm so enjoying watching," he said, just to devil her. Nonetheless, he picked up the edge of the top sheet and fingered the stitching as he pulled it straight. "So you made this?" "Yes." Though judging by her tone, it hadn't been a labor of love. "My mother always insisted, from the time I was twelve years old, that I spend an hour every evening on embroidery. She had all three of us forever stitching things for our trousseaux." 'Trousseaux.' The word hit him queerly. "You brought your trousseau?" "Of course I brought my trousseau. To create the illusion of an elopement, obviously. And it made the most logical place to store Francine. All these rolls of soft fabric made for good padding." Some emotion jabbed his side, then scampered off before he could name it. Guilt, most likely. These were sheets meant to grace her marriage bed, and she was spreading them over a stained straw-tick mattress in a seedy coaching inn. "Anyhow," she went on, "so long as my mother forced me to embroider, I insisted on choosing a pattern that interested me. I've never understood why girls are always made to stitch insipid flowers and ribbons." "Well, just to hazard a guess..." Colin straightened his edge. "Perhaps that's because sleeping on a bed of flowers and ribbons sounds delightful and romantic. Whereas sharing one's bed with a primeval sea snail sounds disgusting." Her jaw firmed. "You're welcome to sleep on the floor." "Did I say disgusting? I meant enchanting. I've always wanted to go to bed with a primeval sea snail.

What we are faced with in our culture is the post-Christian version of the doctrine of original sin: all human endeavor is radically flawed, and the journalists who take delight in pointing this out are simply telling over and over again the story of Genesis 3 as applied to today’s leaders, politicians, royalty and rock stars. And our task, as image-bearing, God-loving, Christshaped, Spirit-filled Christians, following Christ and shaping our world, is to announce redemption to the world that has discovered its fallenness, to announce healing to the world that has discovered its brokenness, to proclaim love and trust to the world that knows only exploitation, fear and suspicion. So the key I propose for translating Jesus’ unique message to the Israel of his day into our message to our contemporaries is to grasp the parallel, which is woven deeply into both Testaments, between the human call to bear God’s image and Israel’s call to be the light of the world. Humans were made to reflect God’s creative stewardship into the world. Israel was made to bring God’s rescuing love to bear upon the world. Jesus came as the true Israel, the world’s true light, and as the true image of the invisible God. He was the true Jew, the true human. He has laid the foundation, and we must build upon it. We are to be the bearers both of his redeeming love and of his creative stewardship: to celebrate it, to model it, to proclaim it, to dance to it. “As the Father sent me, so I send you; receive the Holy Spirit; forgive sins and they are forgiven, retain them and they are retained.” That last double command belongs exactly at this point. We are to go out into the world with the divine authority to forgive and retain sins. When Jesus forgave sins, they said he was blaspheming; how then can we imagine such a thing for ourselves? Answer: because of the gift of the Holy Spirit. God intends to do through us for the wider world that for which the foundation was laid in Jesus. We are to live and tell the story of the prodigal and the older brother; to announce God’s glad, exuberant, richly healing welcome for sinners, and at the same time God’s sorrowful but implacable opposition to those who persist in arrogance, oppression and greed. Following Christ in the power of the Spirit means bringing to our world the shape of the gospel: forgiveness, the best news that anyone can ever hear, for all who yearn for it, and judgment for all who insist on dehumanizing themselves and others by their continuing pride, injustice and greed.

Sailboat Table (table by Quint Hankle) The Voyage of the Narwhal, by Andrea Barrett Complete Stories, by Clarice Lispector Boy Kings of Texas, by Domingo Martinez The Marrow Thieves, by Cherie Dimaline A Brief History of Seven Killings, by Marlon James There There, by Tommy Orange Citizen: An American Lyric, by Claudia Rankine Underland, by Robert Macfarlane The Undocumented Americans, by Karla Cornejo Villavicencio Deacon King Kong, by James McBride The Dutch House, by Ann Patchett Will and Testament, by Vigdis Hjorth Every Man Dies Alone, by Hans Fallada The Door, by Magda Svabo The Plot Against America, by Philip Roth Fates and Furies, by Lauren Groff The Overstory, by Richard Power Night Train, by Lise Erdrich Her Body and Other Parties, by Carmen Maria Machado The Penguin Book of the Modern American Short Story, edited by John Freeman Between the World and Me, by Ta-Nehisi Coates Birds of America, by Lorrie Moore Mongrels, by Stephen Graham Jones The Office of Historical Corrections, by Danielle Evans Tenth of December, by George Saunders Murder on the Red River, by Marcie R. Rendon Leave the World Behind, by Rumaan Alam Ceremony, by Leslie Marmon Silko On Earth We’re Briefly Gorgeous, by Ocean Vuong The Unwomanly Face of War, by Svetlana Alexievich Standard Deviation, by Katherine Heiny All My Puny Sorrows, by Miriam Toews The Death of the Heart, by Elizabeth Bowen Mean Spirit, by Linda Hogan NW, by Zadie Smith Being Mortal, by Atul Gawande Americanah, by Chimamanda Ngozi Adichie Firekeeper’s Daughter, by Angeline Boulley Erasure, by Percival Everett Sharks in the Time of Saviors, by Kawai Strong Washburn Heaven, by Mieko Kawakami Books for Banned Love Sea of Poppies, by Amitav Ghosh The English Patient, by Michael Ondaatje Euphoria, by Lily King The Red and the Black, by Stendahl Luster, by Raven Leilani Asymmetry, by Lisa Halliday All the Pretty Horses, by Cormac McCarthy Middlesex, by Jeffrey Eugenides The Vixen, by Francine Prose Legends of the Fall, by Jim Harrison The Winter Soldier, by Daniel Mason

✓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

Jesus himself remains an enigma. There have been interesting attempts to uncover the figure of the ‘historical’ Jesus, a project that has become something of a scholarly industry. But the fact remains that the only Jesus we really know is the Jesus described in the New Testament, which was not interested in scientifically objective history. There are no other contemporary accounts of his mission and death. We cannot even be certain why he was crucified. The gospel accounts indicate that he was thought to be the king of the Jews. He was said to have predicted the imminent arrival of the kingdom of heaven, but also made it clear that it was not of this world. In the literature of the Late Second Temple period, there had been hints that a few people were expecting a righteous king of the House of David to establish an eternal kingdom, and this idea seems to have become more popular during the tense years leading up to the war. Josephus, Tacitus and Suetonius all note the importance of revolutionary religiosity, both before and after the rebellion.2 There was now keen expectation in some circles of a meshiah (in Greek, christos), an ‘anointed’ king of the House of David, who would redeem Israel. We do not know whether Jesus claimed to be this messiah – the gospels are ambiguous on this point.3 Other people rather than Jesus himself may have made this claim on his behalf.4 But after his death some of his followers had seen him in visions that convinced them that he had been raised from the tomb – an event that heralded the general resurrection of all the righteous when God would inaugurate his rule on earth.5 Jesus and his disciples came from Galilee in northern Palestine. After his death they moved to Jerusalem, probably to be on hand when the kingdom arrived, since all the prophecies declared that the temple would be the pivot of the new world order.6 The leaders of their movement were known as ‘the Twelve’: in the kingdom, they would rule the twelve tribes of the reconstituted Israel.7 The members of the Jesus movement worshipped together every day in the temple,8 but they also met for communal meals, in which they affirmed their faith in the kingdom’s imminent arrival.9 They continued to live as devout, orthodox Jews. Like the Essenes, they had no private property, shared their goods equally, and dedicated their lives to the last days.10 It seems that Jesus had recommended voluntary poverty and special care for the poor; that loyalty to the group was to be valued more than family ties; and that evil should be met with non-violence and love.11 Christians should pay their taxes, respect the Roman authorities, and must not even contemplate armed struggle.12 Jesus’s followers continued to revere the Torah,13 keep the Sabbath,14 and the observance of the dietary laws was a matter of extreme importance to them.15 Like the great Pharisee Hillel, Jesus’s older contemporary, they taught a version of the Golden Rule, which they believed to be the bedrock of the Jewish faith: ‘So always treat others as you would like them to treat you; that is the message of the Law and the Prophets.

How I Got That Name Marilyn Chin an essay on assimilation I am Marilyn Mei Ling Chin Oh, how I love the resoluteness of that first person singular followed by that stalwart indicative of “be," without the uncertain i-n-g of “becoming.” Of course, the name had been changed somewhere between Angel Island and the sea, when my father the paperson in the late 1950s obsessed with a bombshell blond transliterated “Mei Ling” to “Marilyn.” And nobody dared question his initial impulse—for we all know lust drove men to greatness, not goodness, not decency. And there I was, a wayward pink baby, named after some tragic white woman swollen with gin and Nembutal. My mother couldn’t pronounce the “r.” She dubbed me “Numba one female offshoot” for brevity: henceforth, she will live and die in sublime ignorance, flanked by loving children and the “kitchen deity.” While my father dithers, a tomcat in Hong Kong trash— a gambler, a petty thug, who bought a chain of chopsuey joints in Piss River, Oregon, with bootlegged Gucci cash. Nobody dared question his integrity given his nice, devout daughters and his bright, industrious sons as if filial piety were the standard by which all earthly men are measured. * Oh, how trustworthy our daughters, how thrifty our sons! How we’ve managed to fool the experts in education, statistic and demography— We’re not very creative but not adverse to rote-learning. Indeed, they can use us. But the “Model Minority” is a tease. We know you are watching now, so we refuse to give you any! Oh, bamboo shoots, bamboo shoots! The further west we go, we’ll hit east; the deeper down we dig, we’ll find China. History has turned its stomach on a black polluted beach— where life doesn’t hinge on that red, red wheelbarrow, but whether or not our new lover in the final episode of “Santa Barbara” will lean over a scented candle and call us a “bitch.” Oh God, where have we gone wrong? We have no inner resources! * Then, one redolent spring morning the Great Patriarch Chin peered down from his kiosk in heaven and saw that his descendants were ugly. One had a squarish head and a nose without a bridge Another’s profile—long and knobbed as a gourd. A third, the sad, brutish one may never, never marry. And I, his least favorite— “not quite boiled, not quite cooked," a plump pomfret simmering in my juices— too listless to fight for my people’s destiny. “To kill without resistance is not slaughter” says the proverb. So, I wait for imminent death. The fact that this death is also metaphorical is testament to my lethargy. * So here lies Marilyn Mei Ling Chin, married once, twice to so-and-so, a Lee and a Wong, granddaughter of Jack “the patriarch” and the brooding Suilin Fong, daughter of the virtuous Yuet Kuen Wong and G.G. Chin the infamous, sister of a dozen, cousin of a million, survived by everbody and forgotten by all. She was neither black nor white, neither cherished nor vanquished, just another squatter in her own bamboo grove minding her poetry— when one day heaven was unmerciful, and a chasm opened where she stood. Like the jowls of a mighty white whale, or the jaws of a metaphysical Godzilla, it swallowed her whole. She did not flinch nor writhe, nor fret about the afterlife, but stayed! Solid as wood, happily a little gnawed, tattered, mesmerized by all that was lavished upon her and all that was taken away!

To speak of a communication failure implies a breakdown of some sort. Yet this does not accurately portray what occurs. In truth, communication difficulties arise not from breakdown but from the characteristics of the system itself. Despite promising beginnings in our intimate relationships, we tend over time to evolve a system of communication that suppresses rather than reveals information. Life is complicated, and confirming or disconfirming the well-being of a relationship takes effort. Once we are comfortably coupled, the intense, energy-consuming monitoring of courtship days is replaced by a simpler, more efficient method. Unable to witness our partners’ every activity or verify every nuance of meaning, we evolve a communication system based on trust. We gradually cease our attentive probing, relying instead on familiar cues and signals to stand as testament to the strength of the bond: the words “I love you,” holidays with the family, good sex, special times with shared friends, the routine exchange, “How was your day?” We take these signals as representative of the relationship and turn our monitoring energies elsewhere. ... Not only do the initiator’s negative signals tend to become incorporated into the existing routine, but, paradoxically, the initiator actively contributes to the impression that life goes on as usual. Even as they express their unhappiness, initiators work at emphasizing and maintaining the routine aspects of life with the other person, simultaneously giving signals that all is well. Unwilling to leave the relationship yet, they need to privately explore and evaluate the situation. The initiator thus contrives an appearance of participation,7 creating a protective cover that allows them to “return” if their alternative resources do not work out. Our ability to do this—to perform a role we are no longer enthusiastically committed to—is one of our acquired talents. In all our encounters, we present ourselves to others in much the same way as actors do, tailoring our performance to the role we are assigned in a particular setting.8 Thus, communication is always distorted. We only give up fragments of what really occurs within us during that specific moment of communication.9 Such fragments are always selected and arranged so that there is seldom a faithful presentation of our inner reality. It is transformed, reduced, redirected, recomposed.10 Once we get the role perfected, we are able to play it whether we are in the mood to go on stage or not, simply by reproducing the signals. What is true of all our encounters is, of course, true of intimate relationships. The nature of the intimate bond is especially hard to confirm or disconfirm.11 The signals produced by each partner, while acting out the partner role, tend to be interpreted by the other as the relationship.12 Because the costs of constantly checking out what the other person is feeling and doing are high, each partner is in a position to be duped and misled by the other.13 Thus, the initiator is able to keep up appearances that all is well by falsifying, tailoring, and manipulating signals to that effect. The normal routine can be used to attest to the presence of something that is not there. For example, initiators can continue the habit of saying, “I love you,” though the passion is gone. They can say, “I love you” and cover the fact that they feel disappointment or anger, or that they feel nothing at all. Or, they can say, “I love you” and mean, “I like you,” or, “We have been through a lot together,” or even “Today was a good day.