Thieves Christian Quotes

Jesus himself did not try to convert the two thieves on the cross; he waited until one of them turned to him.

The Church of Rome ... has become the most lawless den of thieves, the most shameless of all brothels, the very kingdom of sin, death and hell; so that not even antichrist ,if he were to come, could devise any addition to its wickedness.

No, really, Herr Nietzche, I have great admiration for you. Sympathy. You want to make us able to live with the void. Not lie ourselves into good-naturedness, trust, ordinary middling human considerations, but to question as has never been questioned before, relentlessly, with iron determination, into evil, through evil, past evil, accepting no abject comfort. The most absolute, the most piercing questions. Rejecting mankind as it is, that ordinary, practical, thieving, stinking, unilluminated, sodden rabble, not only the laboring rabble, but even worse the "educated" rabble with its books and concerts and lectures, its liberalism and its romantic theatrical "loves" and "passions"--it all deserves to die, it will die. Okay. Still, your extremists must survive. No survival, no Amor Fati. Your immoralists also eat meat. They ride the bus. They are only the most bus-sick travelers. Humankind lives mainly upon perverted ideas. Perverted, your ideas are no better than those the Christianity you condemn. Any philosopher who wants to keep his contact with mankind should pervert his own system in advance to see how it will really look a few decades after adoption. I send you greetings from this mere border of grassy temporal light, and wish you happiness, wherever you are. Yours, under the veil of Maya, M.E.H.

Among the gods, there is a dispute as to which one of them originally thought of Christianity; or, as they call it, the Great Leg Pull. Apollo has the best claim, but a sizeable minority support Pluto, ex-God of the Dead, on the grounds that he has a really sick sense of humour. How would it be, suggested the unidentified god, if first we tell them all to love their neighbour, pack in the killing and thieving, and be nice to each other. Then we let them start burning heretics.

the Church of Rome, formerly the most holy of all Churches, has become the most lawless den of thieves, the most shameless of all brothels, the very kingdom of sin, death, and hell; so that not even antichrist, if he were to come, could devise any addition to its wickedness.

There are several reasons why niggers should oppose it. One reason is that the Qur-an forbids Muslims to drink intoxicating drinks, whereas most niggers like to get drunk. It says also that thieves should have their hands cut off. How many niggers would be left with hands? Christianity, the one and only true religion,

I dwell mostly upon the religious aspects, because I believe it is the religious people who are to be relied upon in this Anti-Slavery movement. Do not misunderstand my railing—do not class me with those who despise religion—do not identify me with the infidel. I love the religion of Christianity—which cometh from above—which is a pure, peaceable, gentle, easy to be entreated, full of good fruits, and without hypocrisy. I love that religion which sends its votaries to bind up the wounds of those who have fallen among thieves. By all the love I bear such a Christianity as this, I hate that of the Priest and the Levite, that with long-faced Phariseeism goes up to Jerusalem to worship and leaves the bruised and wounded to die. I despise that religion which can carry Bibles to the heathen on the other side of the globe and withhold them from the heathen on this side—which can talk about human rights yonder and traffic in human flesh here.... I love that which makes its votaries do to others as they would that others should do to them. I hope to see a revival of it—thank God it is revived. I see revivals of it in the absence of the other sort of revivals. I believe it to be confessed now, that there has not been a sensible man converted after the old sort of way, in the last five years.

I never liked that Christianity begins by telling us we’re sinners. If I had a penny for the times my Nana said to me that all boys were thieving, lying connivers, and that I’d be no exception

The world must never find out my secret identity,” Doc Twilight said as he pulled off his mask. “For what would they think if they knew that Christian Sanderson, astronomer of Jupiter City, was actually Doc Twilight?

Yet what moved Our Blessed Lord to invective was not badness but just such self-righteousness as this…He said that the harlots and the Quislings would enter the Kingdom of Heaven before the self-righteous and the smug. Concerning all those who endowed hospitals and libraries and public works, in order to have their names graven in stone before their fellow men, He said, “Amen I say to you, they have received their reward” (Matt. 6:2). They wanted no more than human glory, and they got it. Never once is Our Blessed Lord indignant against those who are already, in the eyes of society, below the level of law and respectability. He attacked only the sham indignation of those who dwelt more on the sin than the sinner and who felt pleasantly virtuous, because they had found someone more vicious than they. He would not condemn those whom society condemned; his severe words were for those who had sinned and had not been found out…He would not add His burden of accusation to those that had already been hurled against the winebibbers and the thieves, the cheap revolutionists, the streetwalkers, and the traitors. They were everybody’s target, and everybody knew that they were wrong…And the people who chose to make war against Our Lord were never those whom society had labeled as sinners. Of those who sentenced Him to death, none had ever had a record in the police court, had ever been arrested, was ever commonly known to be fallen or weak. But among his friends, who sorrowed at His death, were coverts drawn from thieves and from prostitutes. Those who were aligned against Him were the nice people who stood high in the community—the worldly, prosperous people, the men of big business, the judges of law courts who governed by expediency, the “civic-minded” individuals whose true selfishness was veneered over with public generosity. Such men as these opposed him and sent Him to His death.

These things are clearer than the light to all men; and the Church of Rome, formerly the most holy of all Churches, has become the most lawless den of thieves, the most shameless of all brothels, the very kingdom of sin, death, and hell; so that not even antichrist, if he were to come, could devise any addition to its wickedness.

And give up the white man’s god—his ugly god, his lying god, his torturous god, his thieving god, his tricking god, and rebuke his missionaries who had one set of rules for white Christians and another for Christians among the people, and who, when asked, talked crossways, so that one word followed the next down a line leading to a place where buzzards roosted and called out beaked noise.

Jesus Christ typified by Joseph, the beloved of his father, sent by his father to see his brethren, etc., innocent, sold by his brethren for twenty pieces of silver, and thereby becoming their lord, their saviour, the saviour of strangers, and the saviour of the world; which had not been but for their plot to destroy him, their sale and their rejection of him. In prison Joseph innocent between two criminals; Jesus Christ on the cross between two thieves. Joseph foretells freedom to the one, and death to the other, from the same omens. Jesus Christ saves the elect, and condemns the outcast for the same sins. Joseph foretells only; Jesus Christ acts. Joseph asks him who will be saved to remember him, when he comes into his glory; and he whom Jesus Christ saves asks that He will remember him, when He comes into His kingdom.

BARABAS: As for myself, I walk abroad a-nights, And kill sick people groaning under walls. Sometimes I go about and poison wells; And now and then, to cherish Christian thieves, I am content to lose some of my crowns, That I may, walking in my gallery, See 'em go pinion'd along by my door. Being young, I studied physic, and began To practice first upon the Italian; There I enrich'd the priests with burials, And always kept the sexton's arms in ure With digging graves and ringing dead men's knells. And, after that, was I an engineer, And in the wars 'twixt France and Germany, Under pretence of helping Charles the Fifth, Slew friend and enemy with my stratagems: Then, after that, was I an usurer, And with extorting, cozening, forfeiting, And tricks belonging unto brokery, I fill'd the gaols with bankrupts in a year, And with young orphans planted hospitals; And every moon made some or other mad, And now and then one hang himself for grief, Pinning upon his breast a long great scroll How I with interest tormented him. But mark how I am blest for plaguing them: I have as much coin as will buy the town.

Christianity came in here as before. It came in startlingly with a sword, and clove one thing from another. It divided the crime from the criminal. The criminal we must forgive unto seventy times seven. The crime we must not forgive at all. It was not enough that slaves who stole wine inspired partly anger and partly kindness. We must be much more angry with theft than before, and yet much kinder to thieves than before. There was room for wrath and love to run wild. And the more I considered Christianity, the more I found that while it had established a rule and order, the chief aim of that order was to give room for good things to run wild.

Jesus in the Temple of God in Jerusalem Matthew 21 12: AND JESUS WENT INTO THE TEMPLE OF GOD, AND CAST OUT ALL THEM THAT SOLD AND BOUGHT IN THE TEMPLE, AND OVERTHROW THE TABLES OF THE MONEY-CHANGERS, AND THE SEATS OF THEM THAT SOLD DOVES Rebellion is individual. It comes out of the truth of one being. Revolutions are organized, but you can not organize a rebellion. Revolutions becomes establishment, and then they fail. Rebellion comes out of the truth and authenticity of one being's heart. Revolution is organized and political, rebellion is spiritual. A revolution is of the future, rebellion is here and now. In revolution, you try to change others, in rebellion you change yourself. Jesus is a rebel. Christianity is the organized religion, which appeared after Jesus was murdered. Christianity is established by the same establishment that Jesus rebelled against. Jesus is a rebel, who lived out of his own love, truth and understanding. AND HE SAID TO THEM, IT IS WRITTEN, MY HOUSE SHALL BE CALLED THE HOUSE OF PRAYER Jesus entered the temple of God in Jerusalem, and saw that the temple had been destryed. It was not a house of prayer. People were not meditating, people were not praying. The temple was no longer the abode of God. Priests have always been against God. The talk about God, but they are basically against God. They do not teach truth. The temple of God in Jerusalem had been destroyed by the priests. Christianity is based on one simple word: love. But the result of Christianity is wars, murder and crusades. The priests go on talking about love, but he does not live in love. AND HE SAID UNTO THEM, IT IS WRITTEN, MY HOUSE SHALL BE CALLED THE HOUSE OF PRAYER; BUT YE HAVE MADE IT A DEN OF THIEVES Jesus says that the temple of God, is not longer a house of prayer. It is a house of thieves. AND WHEN HE WAS COME INTO THE TEMPLE, THE CHIEF PRIESTS AND THE ELDERS OF THE PEOPLE CAME UNTO HIM AS HE WAS TEACHING AND SAID, BY WHAT AUTHORITY DOES THOU THESE THINGS? AND WHO GAVE THEE THIS AUTHORITY? Organized religion always asks about authority, status, as if truth needs some authority, some licensing from the outside. The priests talks the language of the establishment, even while meeting a mystic like Jesus. Truth arises from your own being, this is the inner authority. Truth is born out of your own being. The priests asks Jesus who has given him the authority to overthrow the tables of the money-changers? Who has given him the authority to change the rules of the temple? But Jesus did not answer the priests. He remained silent. Jesus is his own authority. Jesus whole message is to be your own authority. You are not here to follow anybody. You are here to be yourself. Your life is yours. Your love is your inner being. The priests wanted to arrest Jesus and throw him into prison, but they were afraid of the masses of people who listened to Jesus. They had to wait for the right moment to arrest him. The authentic mystic is always a danger to the priests and the organized religion. When you can allow the yes to be born in you, there is no need to go to a temple. Then God desends in you. Whenever a man is ready, God finds him.

This puts me in mind of a circumstance that occurred when I was laboring on a mission in London many, many years ago: We had an old gentleman there that had been in the army. He was a war veteran and he was preaching the gospel of Jesus Christ on the streets. A man came up and slapped him on the face. "Now," he says, "if you are a Christian turn the other cheek." So old daddy turned the other cheek, but he said: "Hit again and down you go." He would have gone down, too, if he had struck again. True, Jesus Christ taught that non-resistance, was right and praiseworthy and a duty under certain circumstances and conditions; but just look at him when he went into the temple, when he made that scourge of thongs, when he turned out the money-changers and kicked over their tables and told them to get out of the house of the Lord! "My house is a house of prayer," he said, "but ye have made it a den of thieves." Get out of here! Hear him crying, "Woe unto you Scribes, Pharisees, hypocrites, ye compass sea and land to make one proselyte, and then ye make him ten-fold more the child of hell than he was before." That was the other side of the spirit of Jesus. Jesus was no milksop. He was not to be trampled under foot. He was ready to submit when the time came for his martyrdom, and he was to be nailed on the cross as a sacrifice for the sins of the world, but he was ready at any time to stand up for his rights like a man. He is not only called "the Lamb slain from the foundation of the world," but also "the Lion of the Tribe of Judah," and He will be seen to be terrible by and by to his enemies. Now while we are not particularly required to pattern after the "lion" side of his character unless it becomes necessary, the Lord does not expect us to submit to be trodden under foot by our enemies and never resist. The Lord does not want us to inculcate the spirit of war nor the spirit of bloodshed. In fact he has commanded us not to shed blood, but there are times and seasons, as we can find in the history of the world, in [the] Bible and the Book of Mormon, when it is justifiable and right and proper and the duty of men to go forth in the defense of their homes and their families and maintain their privileges and rights by force of arms.

The biggest problem we faced was people stealing our nets and fish. Sometimes the thieves would ruin the nets by cutting the fish out. The first time it happened, I asked my dad if we should call the police, but he said, “Son, where we live, I am 911.” He policed the river and would awaken many times during the night to check out boats he heard motoring by. I was with him during a few confrontations after we caught people in the act of stealing our nets. They were the most intense moments of my childhood. How my dad handled these situations was in a way a reflection of his growth as a Christian. He started out with a shotgun and a threat to use it if he ever caught them stealing again. But then one day when we caught two guys red-handed, Dad raised his shotgun and gave one of the best sermons from the Bible I’ve ever heard. Toward the end of our commercial-fishing career, he would have the gun but not raise it, give the sermon, and then give them the fish. He would tell them, “If you wanted some fish, all you had to do was ask.” I actually saw grown men shed tears over this approach, and a couple of them came to the Lord.

Behold, thou art fair, my Beloved." Song of Solomon 1:16 From every point our Well-beloved is most fair. Our various experiences are meant by our heavenly Father to furnish fresh standpoints from which we may view the loveliness of Jesus; how amiable are our trials when they carry us aloft where we may gain clearer views of Jesus than ordinary life could afford us! We have seen him from the top of Amana, from the top of Shenir and Hermon, and he has shone upon us as the sun in his strength; but we have seen him also "from the lions' dens, from the mountains of the leopards," and he has lost none of his loveliness. From the languishing of a sick bed, from the borders of the grave, have we turned our eyes to our soul's spouse, and he has never been otherwise than "all fair." Many of his saints have looked upon him from the gloom of dungeons, and from the red flames of the stake, yet have they never uttered an ill word of him, but have died extolling his surpassing charms. Oh, noble and pleasant employment to be forever gazing at our sweet Lord Jesus! Is it not unspeakably delightful to view the Saviour in all his offices, and to perceive him matchless in each?--to shift the kaleidoscope, as it were, and to find fresh combinations of peerless graces? In the manger and in eternity, on the cross and on his throne, in the garden and in his kingdom, among thieves or in the midst of cherubim, he is everywhere "altogether lovely." Examine carefully every little act of his life, and every trait of his character, and he is as lovely in the minute as in the majestic. Judge him as you will, you cannot censure; weigh him as you please, and he will not be found wanting. Eternity shall not discover the shadow of a spot in our Beloved, but rather, as ages revolve, his hidden glories shall shine forth with yet more inconceivable splendour, and his unutterable loveliness shall more and more ravish all celestial minds.

Prayer assumes need. “Prayer and helplessness are inseparable.”116 Jesus described this in a parable of two churchgoers in Luke 18. One man, a religious leader, pronounced his self-sufficiency, “God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. I fast twice a week; I give a tenth of all my income” (Luke 18:11-12). The other, a tax collector, prayed a simpler prayer: “God, be merciful to me, a sinner!” (Luke 18:13). The tax collector knew more about prayer than the religious leader did. Prayer requires a humble awareness of our need for God.

collect for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. 20 But collect for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves don't break in and steal. 21 For where your treasure is, there your heart will be also.

From the Geschichts-Buch comes a graphic account of those terrible days of suffering. It was stated above that the year 1621 began with much tribulation.... I cannot tell what awful devilish things were perpetrated on many good, pious and honorable sisters ... , yea, on children, both boys and girls. Women with child and mothers on their deathbed as well as virgins were most outrageously attacked. The men were burned with glowing irons and red-hot pans; their feet were held in the fire until their toes were burned off; wounds were cut into which powder was poured and then set afire; ... eyes forced out by inhuman torture; men were hung up by the neck like thieves.... Such things were openly practised by the imperial soldiery who believed themselves to be the best of Christians.... One would suppose that the devil himself would have been more fearful of the might, power, glory and majesty of God than these shameless men. May God lead them to realize it, to whom and to whose righteous judgment we commit everything.28

From the Geschichts-Buch comes a graphic account of those terrible days of suffering. It was stated above that the year 1621 began with much tribulation.... I cannot tell what awful devilish things were perpetrated on many good, pious and honorable sisters ... , yea, on children, both boys and girls. Women with child and mothers on their deathbed as well as virgins were most outrageously attacked. The men were burned with glowing irons and red-hot pans; their feet were held in the fire until their toes were burned off; wounds were cut into which powder was poured and then set afire; ... eyes forced out by inhuman torture; men were hung up by the neck like thieves.... Such things were openly practised by the imperial soldiery who believed themselves to be the best of Christians.... One would suppose that the devil himself would have been more fearful of the might, power, glory and majesty of God than these shameless men. May God lead them to realize it, to whom and to whose righteous judgment we commit everything.

You regard us here neither as thieves nor as robbers. Today, as in the time of Pilate, Christ the Savior is accused. Once again there is mocking and scorn, slander and noisy jubilance. But he remains yet, and his glance embraces sinners with unending compassion.

Suppose a man falls among thieves, or wild beasts; is shipwrecked at sea by a sudden gale; is killed by a falling house or tree. Suppose another man wandering through the desert finds help in his straits; having been tossed by the waves, reaches harbor; miraculously escapes death by a finger’s breadth. Carnal reason ascribes all such happenings, whether prosperous or adverse, to fortune. But anyone who has been taught by Christ’s lips that all the hairs of his head are numbered [Matt. 10:30] will look farther afield for a cause, and will consider that all events are governed by God’s secret plan.

This prison visit is illuminating on three levels. First, Newton believed that the grace of God could reach anyone, no matter how dark or prevailing the sin, and he was living proof of it. Second, Newton found in 1 Timothy 1:15 a natural transition from his own life of sin to Paul’s claim on the title of “chief sinner.” Newton could make such a smooth transition because he genuinely believed that he was the worst sinner he knew—even in a room where he was circled by one hundred thieves and prostitutes. Third, sin is sin. No matter how squeaky clean the Christian appears in society compared with a burglar, a prostitute, a pickpocket, or any other social miscreant, in both resides a powerfully wicked bent called indwelling sin.2 Newton’s preaching, whether in a vile prison or from a varnished pulpit, always addressed those who were “criminals condemned already.”3

Classical literature not only questioned the reality of divine beings, it frequently laughed at them too. The works of Greek and Roman philosophy were full of punchy one-liners poking fun at religion. In one famous story, the Greek philosopher Diogenes finds himself standing next to a wall covered in temple inscriptions left by grateful sailors saved at sea. Noticing a man marvelling at the inscriptions, Diogenes remarks: ‘There would have been far more, if those who were not saved had set up offerings.’ In another story, Diogenes is watching some temple officials arrest a man who has stolen items from a temple treasury. Look, he says: ‘The great thieves are leading away the little thief.’ In yet another yarn – one whose punchline hit even closer to the mark – a philosopher named Antisthenes finds himself listening to a priest of Orphism, a Greek cult that believed in an afterlife. The priest explains at length how initiates to his religion would enjoy great advantages in the afterlife. Why then, asks Antisthenes bluntly, ‘don’t you die?

Frederick Douglass, the Christian abolitionist, orator, and writer, understood this quite well. In a lecture in Rochester, New York, he said, “I would unite with anybody to do right and with nobody to do wrong.”17 That quote may seem trite until you understand the context in which Douglass said it. He was explaining that he would partner with the American Anti-Slavery Society to abolish slavery, but he would not partner in their effort to abolish the American government as a whole. They believed the US Constitution was a slaveholding document and that they needed to abolish the Union itself for the sake of emancipation. Douglass disagreed. He understood the flaws in the US Constitution and the blind spots of the founders, but he believed the Constitution opened the door and provided the apparatus to abolish slavery. He said, “To dissolve the Union, as a means to abolish slavery, is about as wise as it would be to burn up this city in order to get the thieves out of it.”18 No one could credibly claim that Douglass didn’t understand the issue or wasn’t taking it seriously enough. He had himself been a slave, was separated from his family, and was physically beaten in this demonic institution of slavery, yet Douglass refused to surrender his critical thinking just to appease his partners. This took an incredible amount of fortitude and vision. Remember Douglass the next time your political partners demand that you go along to get along. This man of faith understood that the means of achieving emancipation were not to be overlooked—and history proved him right. Efforts go wrong when people who know better become yes men or women. We hurt the cause most when we fail to be its moral anchor and moral compass.

Christian Sanderson, astronomer of Jupiter City, was actually Doc Twilight?

Let us imagine, for example, a merchant who, entering a wood with a company of faithful men, unwisely wanders away from his companions, and in his wandering comes upon a robber’s den, falls among thieves, and is slain. His death was not only foreseen by God’s eye, but also determined by his decree. For it is not said that he foresaw how long the life of each man would extend, but that he determined and fixed the bounds that men cannot pass [Job 14:5]. Yet

I grant more: thieves and murderers and other evildoers are the instruments of divine providence, and the Lord himself uses these to carry out the judgments that he has determined with himself. Yet I deny that they can derive from this any excuse for their evil deeds. Why?

Yet before I answer, I should like my readers again to be warned that this cavil is not hurled against me but against the Holy Spirit, who surely put this confession in the mouth of the holy man Job, “As it pleased God, so was it done” [Job 1:21, cf. Vg.]. When he had been robbed by thieves, in their unjust acts and evil-doing toward him he recognized God’s just scourge. What does Scripture say elsewhere? Eli’s sons did not obey their father because God willed to slay them [I Sam. 2:25]. Another

There were more serious days, when the Brehon judges would come round on their circuit of Connaught to hear the civil suits, and cases of crimes committed in my father’s territories. ’Twas our ancient Gaelic law that they practiced—the very one that the English and the Christian Church so abhorred and wished to destroy. They could never understand the leniency with which we punished our thieves and murderers. The English like to flog a man to ribbons, cut off his hands, his head, rip out his very bowels for such offenses. And the Spanish Inquisition with its insane tortures and burnin’ people alive—quite unfathomable. Under native Irish law we demanded a payment of compensation that was equal to the crime, and paid to the family by the criminal—punishment enough. Or he lost his civil rights, became what we called an outlaw. That was much more sensible, we thought, than common vengeance. And

1871.—My property had been sold to Shereef's friends at merely nominal prices. Syed bin Majid, a good man, proposed that they should be returned, and the ivory be taken from Shereef; but they would not restore stolen property, though they knew it to be stolen. Christians would have acted differently, even those of the lowest classes. I felt in my destitution as if I were the man who went down from Jerusalem to Jericho, and fell among thieves; but I could not hope for Priest, Levite, or good Samaritan to come by on either side, but one morning Syed bin Majid said to me, "Now this is the first time we have been alone together; I have no goods, but I have ivory; let me, I pray you, sell some ivory, and give the goods to you." This was encouraging; but

Today, evangelical Christians, Catholics, and other conservative students are routinely subjected to programs on campuses that amount to little less than overt intolerance and intellectual persecution. For example, recently at the University of Pennsylvania, Cornell University, and Dartmouth College, campus activists stole and burned conservative student newspapers without facing any significant penalty from administrators. The idea expressed in these newspapers and by these students were obviously unwelcome by the thieves in question, but they also were, apparently, not deemed worthy of toleration by the schools' presidents, provosts, and deans. At Purdue, Vanderbilt, and Syracuse, as well as smaller universities like Castleton in Vermont, many Christian campus organizations cannot operate without violating expansive "non-discrimination" policies. Administrators at many colleges now require all student organizations to draft constitutions on the basis of sexual morality. All lifestyles and worldviews are acceptable except those of orthodox Catholics, Evangelicals, and other conservatives who want to live their lives in a manner consistent with the biblical standards of sexual fidelity and the traditional morality prescribed in Scripture. Such missional clarity is simply not tolerable in these bastions of tolerance.

To those who claim Rome had been the home of ancient virtue, Augustus could quote Sallust back in their faces. Yet Sallust lied when he praised the early republic, Augustine said, since he knew full well Rome had been governed then by the same pack of killers and thieves who governed it later. Even the veneer of Christianity under Constantine, Augustine had to conclude, could not save an empire whose foundations were rotten from the start.35 This is what happens, he explained, when a community tries to survive with human virtue as its only protection. The Earthly City may be founded on an ideal of liberty, but it ends in a “blood lust for domination and glory.” It may claim to uphold justice as its ultimate aim, as did Plato’s Republic. However, “true justice has no existence save in that republic whose founder and ruler is Christ.…

I find...that remaining lighthearted in intense situations keeps you clearheaded. Panic and anger cloud the mind, leaving you as helpful as a wolverine in a sewing class. Clear thoughts bring clear solutions.

Western Allied commanders didn’t want to destroy the abbey. Only weeks earlier, in one of his last acts before leaving Italy, General Dwight D. Eisenhower had issued an executive order stating that important artistic and historical sites were not to be bombed. Monte Cassino, one of the great achievements of early Italian and Christian culture, was clearly a protected site. Eisenhower’s order had provided exceptions. “If we have to choose between destroying a famous building and sacrificing our own men,” he wrote, “then our men’s lives count infinitely more and the buildings must go.”2 But he had also drawn a line between military necessity and military convenience, and no commander wanted to be the first to test that line.

Circumstances, people, and worry are the thieves that are eager to steal the joy of the ministry. Humility, devotion to Christ, and trust in God protect the joy that is Christ’s legacy to every Christian (cf. John 15:11; 17:13). THE

Early in his life, Dostoevsky underwent a virtual resurrection. He had been arrested for belonging to a group judged treasonous by Tsar Nicholas I, who, to impress upon the young parlor radicals the gravity of their errors, sentenced them to death and staged a mock execution. A firing squad stood at the ready. Bareheaded, robed in white burial shrouds, hands bound tightly behind them, they were paraded through the snow before a gawking crowd. At the very last instant, as the order, “Ready, aim!” was heard and rifles were cocked and lifted, a horseman galloped up with a message from the tsar: he would mercifully commute their sentences to hard labor. Dostoevsky never recovered from this experience. He had peered into the maw of death, and from that moment life became for him precious beyond all calculation. “Now my life will change,” he said; “I shall be born again in a new form.” As he boarded the convict train toward Siberia, a devout woman handed him a New Testament, the only book allowed in prison. Believing that God had given him a second chance to fulfill his calling, Dostoevsky pored over that New Testament during his confinement. After ten years he emerged from exile with unshakable Christian convictions, as expressed in a letter to the woman who had given him the New Testament, “If anyone proved to me that Christ was outside the truth … then I would prefer to remain with Christ than with the truth.” Prison offered Dostoevsky another opportunity, which at first seemed a curse: it forced him to live at close quarters with thieves, murderers, and drunken peasants. His shared life with these prisoners later led to unmatched characterizations in his novels, such as that of the murderer Raskolnikov in Crime and Punishment. Dostoevsky’s liberal view of the inherent goodness in humanity could not account for the pure evil he found in his cell mates, and his theology had to adjust to this new reality. Over time, though, he also glimpsed the image of God in the lowest of prisoners. He came to believe that only through being loved is a human being capable of love.

Never was a government that was not composed of liars, malefactors, and thieves. —Marcus Tullius Cicero (106–43 BC)

The Greek writer Eunapius felt the destruction was done less from reverence for the Lord than out of pure greed. In his account the Christians weren’t virtuous warriors: they were hoodlums and thieves. The only thing that they didn’t steal, he observed acidly, was the floor—and that was left “simply because of the weight of the stones which were not easy to move from their place.” As he wrote with scorn, “these warlike and honourable men” had destroyed this beautiful temple out of “greed,” yet once they had finished their vandalism they “boasted that they had overcome the gods, and reckoned their sacrilege and impiety a thing to glory in.

The Jesus I knew didn’t go around wagging his finger or condemning people. He ate with sinners and thieves. He knew, and He loved. That’s the funny thing. I felt far more Christlike when I stopped calling myself a Christian.