Wills Testament Quotes

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. Some day, God willing, we shall get in.

If this word should turn out to be a 'Te moriturum saluto,' perhaps it will brighten the dark moments a little to think how you have meant to someone more than anything ever has or ever will. What you have striven for will not end in nothing, all that you have done and been will not be wasted, for it will be a part of me as long as I live, and I shall remember, always.

Myths are public dreams, dreams are private myths. We must be willing to get rid of the life we planned, so as to have the life that is waiting for us. I have bought this wonderful machine — a computer ... it seems to me to be an Old Testament god, with a lot of rules and no mercy.

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]

Jen and I were accustomed to our father's last-will-and-testament diction, and were at times free to interrupt Atticus for a translation when it was beyond our understanding.

The Old Testament is responsible for more atheism, agnosticism, disbelief—call it what you will—than any book ever written; it has emptied more churches than all the counterattractions of cinema, motor bicycle and golf course.

Christian does a great job helping an aspiring writer get inspired to write and finish their book. It’s easy to read and understand, and provides encouragement and specific guidance, without being too harsh or detailed on fiction writing only. If you are struggling with how to put your thoughts onto paper, give this a read and establish a rhythm for your writing. Christian’s success at completing over 21 published manuscripts while leading a busy life are testament in if there is a will, there is a way. And it provides some good humor throughout.” Rachel Braynin, Sr Program Manager at Lulu Publishing

I say to myself if you believe deeply in your heart you must defy, and if you are willing to pay for your defiance, you must always do it, even though the pain may be much. Too many times in our lives we do not do it, and we pay even more...

it’s not our place to question God’s will, and it is clearly God’s will that the two of us become man and wife.” It’s a testament to my fine character that I don’t smash that Bible right into his nose. “You wouldn’t know God’s will if it tipped its hat and said howdy.

You may not realize it yet but you have been led here by design, even though you arrived by your own free will.

Have you noticed the words which Old Testament people use when someone important calls them by name? They don't say "What?" or "Yes?" They answer with the curious sentence, "Here I am". So much is in that sentence: readiness to respond, a willing servitude, an offering of oneself to the other.

At present we are on the outside… 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 pleasures we see. But all the pages of the New Testament are rustling with the rumor that it will not always be so. Someday, God willing, we shall get “in”… We will put on glory… that greater glory of which Nature is only the first sketch. We do not want to merely “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.

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.

...As she grew older, she was aware of her changing position on mortality. In her youth, the topic of death was philosophical; in her thirties it was unbearable and in her forties unavoidable. In her fifties, she had dealt with it in more rational terms, arranging her last testament, itemizing assets and heirlooms, spelling out the organ donation, detailing the exact words for her living will. Now, in her sixties, she was back to being philosophical. Death was not a loss of life, but the culmination of a series of releases. It was devolving into less and less. You had to release yourself from vanity, desire, ambition, suffering, and frustration - all the accoutrements of the I, the ego. And if you die, you would disappear, leave no trace, evaporate into nothingness...

THUS much for the Bible; I now go on to the book called the New Testament. The new Testament! that is, the ‘new’ Will, as if there could be two wills of the Creator.

The house sat at the end of the street, forlorn, the lawn browning, a testament to how the world never works out the way you think it will, let alone the way you want it to.

But yesterday the word of Caesar might Have stood against the world; now lies he there. And none so poor to do him reverence. O masters, if I were disposed to stir Your hearts and minds to mutiny and rage, I should do Brutus wrong, and Cassius wrong, Who, you all know, are honourable men: I will not do them wrong; I rather choose To wrong the dead, to wrong myself and you, Than I will wrong such honourable men. But here's a parchment with the seal of Caesar; I found it in his closet, 'tis his will: Let but the commons hear this testament-- Which, pardon me, I do not mean to read-- And they would go and kiss dead Caesar's wounds And dip their napkins in his sacred blood, Yea, beg a hair of him for memory, And, dying, mention it within their wills, Bequeathing it as a rich legacy Unto their issue.

I had continuously to learn to accept God’s will—not as I wished it to be, not as it might have been, but as it actually was at the moment.

Contrition means finding the courage to let your heart break over sin. Willfully letting your heart break and then offering the pieces to God is a radically counter cultural idea in our society.

I had nightmares myself. Shall I describe on for you? No, I will not....When push comes to shove, only one's own nightmares are of any interest or significance. Last night I had a nightmare....You are of course fully in control of what you choose to read, and may pass over this dream of mine at will.

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.

Momo: [reading Ibrahim's will] This is my will and testament. I, Ibrahim Demirdji, hereby leave all my goods to Moses Schmitt, my son Momo because he chose me as his father and because I've given him everything I've learned in this life. Now you too will know what's in my Koran, Momo. It's all there is to know.

Genuine forgiveness and reconciliation are two-person transactions that are enabled by apologies. Some, particularly within the Christian worldview, have taught forgiveness without an apology. They often quote the words of Jesus, “If you do not forgive men their trespasses neither will your Father forgive your trespasses.” Thus, they say to the wife whose husband has been unfaithful and continues in his adulterous affair, “You must forgive him, or God will not forgive you.” Such an interpretation of Jesus’ teachings fails to reckon with the rest of the scriptural teachings on forgiveness. The Christian is instructed to forgive others in the same manner that God forgives us. How does God forgive us? The Scriptures say that if we confess our sins, God will forgive our sins. Nothing in the Old or New Testaments indicates that God forgives the sins of people who do not confess and repent of their sins. While a pastor encourages a wife to forgive her erring husband while he still continues in his wrongdoing, the minister is requiring of the wife something that God Himself does not do. Jesus’ teaching is that we are to be always willing to forgive, as God is always willing to forgive, those who repent… While a pastor encourages a wife to forgive her erring husband while he still continues in his wrongdoing, the minister is requiring of the wife something that God Himself does not do. Jesus’ teaching is that we are to be always willing to forgive, as God is always willing to forgive, those who repent…

I am trying to imagine under what novel features despotism may appear in the world. In the first place, I see an innumerable multitude of men, alike and equal, constantly circling around in pursuit of the petty and banal pleasures with which they glut their souls. Each one of them, withdrawn into himself, is almost unaware of the fate of the rest…. Over this kind of men stands an immense, protective power which is alone responsible for securing their enjoyment and watching over their fate. That power is absolute, thoughtful of detail, orderly, provident, and gentle. It would resemble parental authority if, fatherlike, it tried to prepare charges for a man’s life, but on the contrary, it only tries to keep them in perpetual childhood. It likes to see the citizens enjoy themselves, provided that they think of nothing but enjoyment. It gladly works for their happiness but wants to be sole agent and judge of it. It provides for their security, foresees and supplies their necessities, facilitates their pleasure, manages their principal concerns, directs their industry, makes rules for their testaments, and divides their inheritances. Why should it not entirely relieve them from the trouble of thinking and all the cares of living? Thus it daily makes the exercise of free choice less useful and rarer, restricts the activity of free will within a narrower compass, and little by little robs each citizen of the proper use of his own faculties. Equality has prepared men for all this, predisposing them to endure it and often even regard it as beneficial. Having thus taken each citizen in turn in its powerful grasp and shaped him to its will, government then extends its embrace to include the whole of society. It covers the whole of social life with a network of petty complicated rules that are both minute and uniform, through which even men of the greatest originality and the most vigorous temperament cannot force their heads above the crowd. It does not break men’s will, but softens, bends, and guides it; it seldom enjoins, but often inhibits, action; it does not destroy anything, but prevents much being born; it is not at all tyrannical, but it hinders, restrains, enervates, stifles, and stultifies so much that in the end each nation is no more than a flock of timid and hardworking animals with the government as its shepherd.

Although there was no reliable way of dating periods, there was no shortage of people willing to try. The most well known early attempt30 was made in 1650, when Archbishop James Ussher of the Church of Ireland made a careful study of the Bible and other historical sources and concluded, in a hefty tome called Annals of the Old Testament, that the Earth had been created at midday on 23 October 4004 BC, an assertion that has amused historians and textbook writers ever since.

Shouldn't we just admit the obvious--that the New Testament call to discipleship, compassion, and giving leaves no room for the way many of us are thinking and living? Is it time to get beyond the theoretical stance of 'I'd be willing to give up anything if God asked me to,' and start actually giving up things in order to do what He's commanded us?

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.

I came to see soldiers as men willing to lay down their lives for the sake of others. They fight for themselves and the generation under immediate attack, but certainly they fight for the futures of free peoples. Decades beyond World War II, I am one who benefited. That I can vote in presidential elections and not bend my knee to Hirohito’s grandson is testament to the enduring work of the veterans of World War II. That I can write books for a living instead of sweating in a Third Reich factory is a product of Allied triumph.

A will can save one’s family from being put into a quagmired pit of legal conundrum, in case of death (which may even be untimely).

Good. A fearful one, maybe she’ll do as she’s told.” “Fat chance any of them will,” said the third man. “They’re women.” I think he was making a joke.

Come when thou will: I shall meet thee bravely.

The law in England forbade married women to write their last wills, but Katharine dictated a document similar to a testament in which she made several bequests and settled her debts.

We shall therefore first cite passages from the New Testament, and confirm them by quotations from the Old Testament. The Old contains the law and the prophets, the New the gospel and the apostolic epistles.

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.

An even more important philosophical contact was with the Austrian philosopher Ludwig Wittgenstein, who began as my pupil and ended as my supplanter at both Oxford and Cambridge. He had intended to become an engineer and had gone to Manchester for that purpose. The training for an engineer required mathematics, and he was thus led to interest in the foundations of mathematics. He inquired at Manchester whether there was such a subject and whether anybody worked at it. They told him about me, and so he came to Cambridge. He was queer, and his notions seemed to me odd, so that for a whole term I could not make up my mind whether he was a man of genius or merely an eccentric. At the end of his first term at Cambridge he came to me and said: “Will you please tell me whether I am a complete idiot or not?” I replied, “My dear fellow, I don’t know. Why are you asking me?” He said, “Because, if I am a complete idiot, I shall become an aeronaut; but, if not, I shall become a philosopher.” I told him to write me something during the vacation on some philosophical subject and I would then tell him whether he was complete idiot or not. At the beginning of the following term he brought me the fulfillment of this suggestion. After reading only one sentence, I said to him: “No, you must not become an aeronaut.” And he didn’t. The collected papers of Bertrand Russell: Last Philosophical Testament

The Holy Spirit is always the dynamic, the power for any of the things God will do. It was the Holy Spirit working in the Old Testament in every sign and miracle. God is causation; Jesus executes the will; the Holy Spirit accomplishes the work.

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 commands of the New Testament are directed to those who are justified and are new men in the Spirit. Nothing is taught or commanded there except what pertains solely to believers, who do everything spontaneously, not from necessity or contrary to their own will.

Brod was a brilliant intellectual with exceptional energy; a generous man willing to do battle for others; his attachment to Kafka was warm and disinterested. The only problem was his artistic orientation: a man of ideas, he knew nothing of the passion for form; his novels (he wrote twenty of them) are sadly conventional; and above all: he understood nothing at all about modern art. Why, despite all this, was Kafka so fond of him? What about you-do you stop being fond of your best friend because he has a compulsion to write bad verse?

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. Some day, God willing, we shall get in.

I felt a warm hand touch mine. “Are you okay?” “If you mean am I injured, then the answer is no. If you mean am I ‘okay’ as in am-I-confident-I’m-still-sane, the answer is still no.” Ren frowned. “We have to find a way to get across the chasm.” “You’re certainly welcome to give it a try.” I waved him off and went back to drinking my water. He moved to the edge and peered across, looking speculatively at the distance. Changing back to a tiger, he trotted a few paces back in the direction we had come from, turned, and ran at full speed toward the hole. “Ren, no!” I screamed. He leapt, clearing the hole easily, and landed lightly on his front paws. Then he trotted a short distance away and did the same thing to come back. He landed at my feet and changed back to human form. “Kells, I have an idea.” “Oh, this I’ve got to hear. I just hope you don’t plan on including me in this scheme of yours. Ah. Let me guess. I know. You want to tie a rope to your tail, leap across, tie it off, and then have me pull my body across the rope, right?” He cocked his head as if considering it, and then shook his head. “No, you don’t have the strength to do something like that. Plus, we have no rope and nothing to tie a rope to.” “Right. So what’s the plan?” He held my hands and explained. “What I’m proposing will be much easier. Do you trust me?” I was going to be sick. “I trust you. It’s just-“ I looked into his concerned blue eyes and sighed. “Okay, what do I have to do?” “You saw that I was able to clear the gap pretty well as a tiger, right? So what I need you to do is to stand right at the edge and wait for me. I’ll run to the end of the tunnel, build up speed, and leap as a tiger. At the same time, I want you to jump up and grab me around my neck. I’ll change to a man in midair so that I can hold onto you, and we’ll fall together to the other side.” I snorted noisily and laughed. “You’re kidding, right?” He ignored my skepticism. “We’ll have to time it precisely, and you’ll have to jump too, in the same direction, because if you don’t, I’ll just hit you full power and drive us both over the edge.” “You’re serious? You seriously want me to do this?” “Yes, I’m serious. Now stand here while I make a few practice runs.” “Can’t we just find another corridor or something?” “There aren’t any. This is the right way.” Reluctantly, I stood near the edge and watched him leap back and forth a few times. Observing the rhythm of his running and jumping, I began to grasp the idea of what he wanted me to do. All too quickly Ren was back in front of me again. “I can’t believe you’ve talked me into doing this. Are you sure?” I asked. “Yes, I’m sure. Are you ready?” “No! Give me a minute to mentally write a last will and testament.” “Kells, it’ll be fine.” “Sure it will. Alright, let me take in my surroundings. I want to make sure I can record every minute of this experience in my journal. Of course, that’s probably a moot point because I’m assuming that I’m going to die in the jump anyway.” Ren put his hand on my cheek, looked in my eyes, and said fiercely, “Kelsey, trust me. I will not let you fall.

Because now I seek not earthly happiness, I have learnt holy longings from the New Testament. I seek not earth, nor earthly abundance, nor temporal health, nor the overthrow of my enemies, nor riches, nor rank: nought of these do I seek: therefore "quickly hear me." Since Thou hast taught me what to seek, grant what I seek....

Last night I had a nightmare. I have had it before. Earlier in this account I said that I would not try your patience with a recital of my dreams. But as this one has a bearing on what I am about to tell you, I will make an exception. You are of course fully in control of what you choose to read, and may pass over this dream of mine at will.

Everything in the New Testament accords with this Old Testament picture. Ransomed men need no longer pause in fear to enter the Holy of Holies. God wills that we should push on into His Presence and live our whole life there. This is to be known to us in conscious experience. It is more than a doctrine to be held, it is a life to be enjoyed every moment of every day.

You agency people are living testaments to justice. Frankly, your sparkle mesmerizes me. The Decay of the Angel's plan is the true embodiment of evil. That's what makes it worth assisting in! It's time to break out of this prison! The inherent brain-washing we call morality! I seek freedom for my soul more than any kind of joy!! So listen to the screams of my own free will!

Justice without love will always fall short of what needs to be done. It will never be as good as it should be. Justice without love will never do justice to justice, nor will “love” without justice ever do justice to love. Indeed, it will not be love at all; for love wills the good of what is loved, and that must include justice where justice is lacking. Justice is a fundamental human good and a prerequisite of many others. The correct understanding of love, and the intelligent overall orientation of our lives in terms of it, is the source from which all standards of virtue and right behavior and all the aspects of goodness of character coherently flow. That is certainly the view of Jesus and the New Testament, and in that view love is everything.

In the New Testament the basic command of old covenant life, 'Be holy as I am holy', now means, 'Become like Jesus.' God involves himself in this work as the triune Lord: the Father commands it; the Son has died to provide the resources for it; the Spirit indwells us in order to effect it in our lives. As Augustine famously prayed, God commands what he wills and gives what he commands.

To mix metaphors, with the covenant of Noah the paramedic successfully reaches the fallen climber; with the covenant of Abraham triage is done and the climber is lowered down the cliff; with the covenants of Moses and David the airlift is accomplished and surgery begins; with the covenant of Jesus the surgery is successful and the vigil begins—will our rescued climber endure to the end?

Guidance for Israel in their wanderings was unquestionable (Numbers 9). There could be no doubt if God wished them to move. Shall my Father be less definite with me? I cannot believe so. Often I doubt, for I cannot see, but surely the Spirit will lead as definitely as the pillar of cloud. I must be as willing to remain as to go, for the presence of God determines the whereabouts of His people.

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.

If you ever visit the Philippines and hear the jungle tribesmen call upon their gods for help, you'll discover that the names of the gods are supposed to have magic power. These people believe that when they invoke the name of a certain god, he must come and do their bidding--whether or not he wants to! Like many pagans, they believe a god is a kind of supernatural serving boy who will jump to help them the moment they snap their fingers. But the true God is not like that. He is the sovereign Ruler of the universe, who expects us to serve Him--not the other way around! So when we call upon the name of God, we are using a "handle" to bring Him to us. He will help us only if we have followed His commandments; He will put His promises into effect only if we have met the conditions of those promises. . . . These [New Testament apostles] were not ordering God around by using His "handle." Not by any means! They received God's blessing only because they were obedient to God in every way, including the manner in which they prayed. God instructed them to pray in His name; that's what we are expected to do as followers of Jesus Christ. But that in itself would not force God to do something against His will, nor would it force Him to bless someone unworthy of a blessing.

29“I’ll tell you the truth,” replied Jesus. “No one who has left a house, or brothers or sisters, or mother or father, or children, or lands because of me and the gospel 30will fail to receive back a hundred times more in the present age: houses, brothers, sisters, mothers, children, and lands—with persecutions!—and finally the life of the age to come. 31But plenty of people at the front will end up at the back, and the back at the front.

God is a Person, and in the deep of His mighty nature He thinks, wills, enjoys, feels, loves, desires and suffers as any other person may. In making Himself known to us He stays by the familiar pattern of personality. He communicates with us through the avenues of our minds, our wills and our emotions. 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

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.

Have you noticed the words which Old Testament people use when someone important calls them by name? They don't say "What?" or "Yes?" They answer with the curious sentence, "Here I am". So much is in that sentence: readiness to respond, a willing servitude, an offering of oneself to the other And the strongest trust is built by the smallest actions, the keeping of the little promises. It is the constant truthfulness, the continued dependability, the remembrance of minor things, which most inspire confidence and faith

If the Pentateuch be true, religious persecution is a duty. The dungeons of the Inquisition were temples, and the clank of every chain upon the limbs of heresy was music in the ear of God. If the Pentateuch was inspired, every heretic should be destroyed; and every man who advocates a fact inconsistent with the sacred book, should be consumed by sword and flame. In the Old Testament no one is told to reason with a heretic, and not one word is said about relying upon argument, upon education, nor upon intellectual development—nothing except simple brute force. Is there to-day a christian who will say that four thousand years ago, it was the duty of a husband to kill his wife if she differed with him upon the subject of religion? Is there one who will now say that, under such circumstances, the wife ought to have been killed? Why should God be so jealous of the wooden idols of the heathen? Could he not compete with Baal? Was he envious of the success of the Egyptian magicians? Was it not possible for him to make such a convincing display of his power as to silence forever the voice of unbelief? Did this God have to resort to force to make converts? Was he so ignorant of the structure of the human mind as to believe all honest doubt a crime? If he wished to do away with the idolatry of the Canaanites, why did he not appear to them? Why did he not give them the tables of the law? Why did he only make known his will to a few wandering savages in the desert of Sinai? Will some theologian have the kindness to answer these questions? Will some minister, who now believes in religious liberty, and eloquently denounces the intolerance of Catholicism, explain these things; will he tell us why he worships an intolerant God? Is a god who will burn a soul forever in another world, better than a christian who burns the body for a few hours in this? Is there no intellectual liberty in heaven? Do the angels all discuss questions on the same side? Are all the investigators in perdition? Will the penitent thief, winged and crowned, laugh at the honest folks in hell? Will the agony of the damned increase or decrease the happiness of God? Will there be, in the universe, an eternal auto da fe?

Once she was replaced by the slightly more obedient Eve, Lilith no longer existed in our teaching stories, or our conscious thoughts. Yet there she is at the very beginning. The original Old Testament story tells us that Lilith left the Garden of Eden, never to return, and she has, therefore, been left out of the story as we know it today. She only appears as a hag, inhabiting the outer regions, giving birth to demons and luring men and women into depravity. She is there, waiting for us to dream her and the ancient mysteries back into our lives. Are you willing to risk depravity?

(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.

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.

Apokatastasis, as is clear from some passages cited and many others, depends on illumination and instruction, which goes hand in hand with correction. This is fully consistent with Origen's ethical intellectualism, a Platonic-Socratic and Stoic heritage that is found in other Fathers as well, such as Gregory of Nyssa. How one behaves depends on what one knows and how one thinks and regards reality; will depends on the intellect and is not an autonomous force. As a consequence, evil is never chosen qua evil, but because it is mistaken for a good, out of an error of judgment, due to insufficient knowledge and/or obnubilation (e.g., Hom. 1 in Ps. 37.4; Hom. in Ez. 9.1). Hence the importance of instruction. If one's intellect is illuminated, and achieves the knowledge of the Good, one will certainly adhere to the Good. Apokatastasis itself, as the end of Book 2 of Περὶ ἀρχῶν, is described as an illumination and a direct vision of the truth, as opposed to the mere 'shadows' that the logika knew beforehand (Origen is reminiscent not only of Plato's Cave myth, but also of 1 Tim 2:4-6, that God wants all humans to reach the knowledge of the truth, and of 1 Cor 13:12 on eventually knowing God 'face to face'). Only with full knowledge is choice really free, and a choice done with full knowledge is a choice for the Good. A choice for evil is not really free: it results from obnubilation, ignorance, and passion. This is why Origen was convinced that divine providence will bring all logika to salvation by means of education and rational persuasion, instruction and illumination – or fear of punishments, but only initially, when reason is not yet developed, and not by means of compulsion, since the adhesion to the Good must be free, and to be free it must rest on a purified intellectual sight. This is why for Origen divine providence will lead all to salvation, but respecting each one's free will; each logikon will freely adhere to God, and to do so each will need its own times, according to its choices and development, so that both divine justice first and then divine grace are saved. (pp. 178-179)

For when you say that, to be saved, a man must hold this or that, then are you leaving the living God and his will, and putting trust in some notion about him or his will. To make my meaning clearer,—some of you say we must trust in the finished work of Christ; or again, our faith must be in the merits of Christ—in the atonement he has made—in the blood he has shed: all these statements are a simple repudiation of the living Lord, in whom we are told to believe, who, by his presence with and in us, and our obedience to him, lifts us out of darkness into light, leads us from the kingdom of Satan into the glorious liberty of the sons of God. No manner or amount of belief about him is the faith of the New Testament.

The ethic of ecstasy is the opposite of the trial's ethic; under its protection everybody does whatever he wants: now anyone can suck his thumb as he likes, from infancy to graduation, and it is a freedom no one will be willing to give up; look around you on the Metro; seated or standing, every single person has a finger in some orifice of his face-in the ear, in the mouth, in the nose; no one feels he's being observed, and everyone dreams of writing a book to tell about his unique and inimitable self, which is picking its nose; no one listens to anyone else, everyone writes, and each of them writes the way rock is danced to: alone, for himself, focused on himself yet making the same motions as all the others. In this situation of uniform egocentricity, the sense of guilt does not play the role it once did; the tribunals still operate, but they are fascinated exclusively by the past; they see only the core of the century; they see only the generations that are old or dead.

you will see what seems to be unfairness, cruelty and suffering. 24Do not blame these on your brother. 25Do not blame these on God. 26To blame what you see on anyone or anything is to accept what you see as real. 27You must be willing to see that it is not real. 28You must be willing to not let illusion be hardened. (v 19 – 24)1The one you seem to be within the world is not your reality. 2Do not mourn it. 3Do not be grateful for it. 4To mourn it or to be grateful for it is to believe in illusion. 5Be willing to see that the one you think you are is only an expression of thought. 6Be willing to look beyond the thought and acknowledge the Thinker of the thought as you. 7Do not fear that what you think is a statement of your truth. 8Do not fear there is truth to your guilt. 9Do not fear there is hideousness in your nature. 10Do not ask to be a hero. 11Do not ask to be good. 12Do not ask to be anything at all. 13Give only your willingness to let go of illusions. 14Give your willingness to know your truth. (v 25 – 33)1Do not fear God. 2There is no judgment in God. 3Judgment

In contrast, ever since the Cognitive Revolution, Sapiens have been able to change their behaviour quickly, transmitting new behaviours to future generations without any need of genetic or environmental change. As a prime example, consider the repeated appearance of childless elites, such as the Catholic priesthood, Buddhist monastic orders and Chinese eunuch bureaucracies. The existence of such elites goes against the most fundamental principles of natural selection, since these dominant members of society willingly give up procreation. Whereas chimpanzee alpha males use their power to have sex with as many females as possible – and consequently sire a large proportion of their troop’s young – the Catholic alpha male abstains completely from sexual intercourse or raising a family. This abstinence does not result from unique environmental conditions such as a severe lack of food or want of potential mates. Nor is it the result of some quirky genetic mutation. The Catholic Church has survived for centuries, not by passing on a ‘celibacy gene’ from one pope to the next, but by passing on the stories of the New Testament and of Catholic canon law.

Where is hope if not in a land covenant with the God of Abraham? We have been trained to read the Scriptures, especially the Old Testament, incorrectly. We have been taught to put ourselves in the place of Abraham, Isaac, and Jacob. We read the Old Testament as if the United States it eh chosen people of Israel. But in the Old Testament narrative, Americans would be the citizens of the pagan nations. Hope for the United States does not emerge from being the promised and chosen people like the Jews, but instead, we take our hope from how God treats the other nations in the biblical narrative. The hope for the United States comes from a God who was willing to negotiate with Abraham over the fate of Sodom and Gomorrah. The hope for the United States comes from a God who pulled Rahab out of the city before he destroyed Jericho. The hope for the United States comes from a God who said to Jonah, "Should I not be concerned" when he protested that God had sent him to prophesy to the pagan city of Nineveh. The hope for America does not come from a land covenant with God - it comes from the character of God. And the character of God is not accessed by our exceptionalism but through a humility that emerges from the spiritual practice of lament.

Rollo cleared his throat. “If you will excuse me, Princess Gwendafyn, Her Majesty Queen Luciee has some questions for you.” “I’ll translate for her,” Benjimir said in Elvish. “No,” Queen Luciee said in Calnoric, her voice encased in ice. “….don’t trust you…change words.” “Rollo, did the queen just imply Benjimir might not tell her the truth?” Gwendafyn murmured. “Um…yes,” the translator said. A muscle in Gwendafyn’s eyebrow jumped in irritation. “I see.” It’s a shame Queen Luciee was not bonded to Aunt Lorius. I’m certain they would get along splendidly. No, she is worse than my aunt. At least Aunt Lorius believes in what she presses upon me. Queen Luciee enjoys crushing the spirit of others. Gwendafyn had not missed the way the queen had shot down Princess Claire… “….Unnecessary, Luciee,” King Petyrr said. “Benjimir and Gwendafyn married….love each other,” he said. Queen Luciee narrowed her eyes. “I’ve thought…suspicious…an elf could love Benjimir.” Benjimir stiffened next to her, the expression on his face unreadable. In that moment, Gwendafyn wished she could wipe the smug look off the queen’s face. She knows Benjimir loves Yvrea—she must have been informed of it when he was sent into exile. How could she say such a hurtful thing to him when she is his mother? Anger rolled off Gwendafyn in waves. It was only years of experience in shoving her rage down that kept her from glaring. Instead, she fixed an unconcerned smile on her lips. Rollo cleared his throat. “Queen Luciee wishes to ask if it is true you sing a ballad to Prince Benjimir after lunch every day.” Benjimir squeezed her hand, but Gwendafyn ignored it and made a show of widening her eyes and fluttering them. I have no idea what she’s talking about, but I’m not going to let her try and make Benjimir look like an idiot. “Of course,” she said in Calnoric. When she glanced from Queen Luciee to King Petyrr she saw their look of confusion. Bother the grunts of Calnoric! They are so hard to achieve. I must be mangling this. “Rollo, could you tell them I said of course?” Rollo nodded. “Yes, Princess Gwendafyn.” He addressed the royal family across the table in flawless Calnoric. “In fact,” Gwendafyn continued in Elvish. “It is one of the most enjoyable parts of my day. We laugh—and once he even cried over a tragic ballad, though he will deny it—and enjoy each other’s company. I love spending time with Ben.” Benjimir twitched at the as-of-yet-unused nickname, but he managed to stare adoringly at her. Yvrea placed a hand over her heart. “How touching! I know you do not normally like to sing for others, sister. It is a testament to your love for Benji,” Yvrea said. “Yes,

And Ut Pictura Poesis Is Her Name" You can’t say it that way any more. Bothered about beauty you have to Come out into the open, into a clearing, And rest. Certainly whatever funny happens to you Is OK. To demand more than this would be strange Of you, you who have so many lovers, People who look up to you and are willing To do things for you, but you think It’s not right, that if they really knew you . . . So much for self-analysis. Now, About what to put in your poem-painting: Flowers are always nice, particularly delphinium. Names of boys you once knew and their sleds, Skyrockets are good—do they still exist? There are a lot of other things of the same quality As those I’ve mentioned. Now one must Find a few important words, and a lot of low-keyed, Dull-sounding ones. She approached me About buying her desk. Suddenly the street was Bananas and the clangor of Japanese instruments. Humdrum testaments were scattered around. His head Locked into mine. We were a seesaw. Something Ought to be written about how this affects You when you write poetry: The extreme austerity of an almost empty mind Colliding with the lush, Rousseau-like foliage of its desire to communicate Something between breaths, if only for the sake Of others and their desire to understand you and desert you For other centers of communication, so that understanding May begin, and in doing so be undone.

Before time and space began, the true God existed in a realm known as the Pleroma, which means fullness, together with a female divine principle, known as Ennoia, or Thought. The true God does not create, but rather emanates, which is to say that things come forth from him. In other words, rather than the true God saying ‘Let there be light’, as the God of the Old Testament does, light comes forth from the true God as if it were breath; it is not deliberate, willed creation. A series of emanations resulted in the creation of a number of divine figures known as aeons. Central to the idea of emanation is that each successive emanation is somewhat lesser than that from which it emanated, like the ripples on the surface of a pond after a stone has been dropped into the middle of it, with the ripples in the centre of the pond being closer to the stone than the ones at the pond’s edge. Sophia, the Wisdom of God, being the youngest of the aeons, is also therefore the furthest from God, and it was through her desire to know the true God that an emanation came forth from her without the knowledge or participation of her male consort (all the aeons having partners). This emanation produced the dark chaos which was to become matter, but at this stage was a soulless place, ‘limitless darkness and bottomless water’.40 Gnostic texts describe it as an abortion. Sophia, being disturbed by the darkness, decided to create a being to rule over it and breathed life into an androgynous, lion-faced being known as Ialdabaoth, a word which could mean either ‘begetter of the heavenly powers’ (i.e., ‘creator of the world’) or ‘childish god’.

There was the dreary Sunday of his childhood, when he sat with his hands before him, scared out of his senses by a horrible tract which commenced business with the poor child by asking him in its title, why he was going to Perdition?—a piece of curiosity that he really, in a frock and drawers, was not in a condition to satisfy—and which, for the further attraction of his infant mind, had a parenthesis in every other line with some such hiccupping reference as 2 Ep. Thess. c. iii, v. 6 & 7. There was the sleepy Sunday of his boyhood, when, like a military deserter, he was marched to chapel by a picquet of teachers three times a day, morally handcuffed to another boy; and when he would willingly have bartered two meals of indigestible sermon for another ounce or two of inferior mutton at his scanty dinner in the flesh. There was the interminable Sunday of his nonage; when his mother, stern of face and unrelenting of heart, would sit all day behind a Bible—bound, like her own construction of it, in the hardest, barest, and straitest boards, with one dinted ornament on the cover like the drag of a chain, and a wrathful sprinkling of red upon the edges of the leaves—as if it, of all books! were a fortification against sweetness of temper, natural affection, and gentle intercourse. There was the resentful Sunday of a little later, when he sat down glowering and glooming through the tardy length of the day, with a sullen sense of injury in his heart, and no more real knowledge of the beneficent history of the New Testament than if he had been bred among idolaters. There was a legion of Sundays, all days of unserviceable bitterness and mortification, slowly passing before him.

ORIGEN. Mystically; In the holy place of the Scriptures, both Old and New Testament, Antichrist, that is, false word, has often stood; let those who see this flee from the Judæa of the letter to the high mountains of truth. And whoso has been found to have gone up to the house-top of the word, and to be standing upon its summit, let him not come down thence as though he would fetch any thing out of his house. And if he be in the field in which the treasure is hid, and return thence to his house, he will run into the temptation of a false word; but especially if he have stripped off his old garment, that is, the old man, and should have returned again to take it up. Then the soul, as it were with child by the word, not having yet brought forth, is liable to a woe; for it casts that which it had conceived, and loses that hope which is in the acts of truth; and the same also if the word has been brought forth perfect and entire, but not having yet attained sufficient growth. Let them that flee to the mountains pray that their flight be not in the winter or on the sabbath-day, because in the serenity of a settled spirit they may reach the way of salvation, but if the winter overtake them they fall amongst those whom they would fly from. And there be some who rest from evil works, but do not good works; be your flight then not on such sabbath when a man rests from good works, for no man is easily overcome in times of peril from false doctrines, except he is unprovided with good works. But what sorer affliction is there than to see our brethren deceived, and to feel one’s self shaken and terrified? Those days mean the precepts and dogmas of truth; and all interpretations coming of science falsely so called (1 Tim. 6:20.) are so many additions to those days, which God shortens by those whom He wills.

 A consistent theme of the New Testament is that we have been bought. Paul tells it to the Corinthians twice, in two different contexts (1 Corinthians 6:20 and 7:23). Paul calls himself a servant, a bondservant, or a slave of Christ in nearly every epistle that he wrote. Both Peter and Paul tell us that the church and individual believers are a possession of God (Titus 2:14 and 1 Peter 2:9). Regardless of whether the context is personal freedom, sexual morality, life in the fellowship of believers, or anything else, we are not our own. We belong to Another. When that really sinks into a believer’s heart, it is a profound revelation. A living sacrifice—in other words, a true worshiper—does not claim his own rights. He does not complain about slights and grievances, because he knows that his Master has ordained them and may even be using them for marvelous purposes. He bypasses the world and its desires. He throws his own personal agenda in the trash, no matter how many goals and dreams and preferences are on it. He does not make out his own schedule, he does not consider any possession his own, he does not make decisions from human reasoning, and he does not maintain any self-interest in his relationships with other people. He disregards the cultural warnings that too much selflessness is unhealthy, because his health is not the issue. God alone is the issue. His will, His character, His plans, and His providence are paramount. IN DEED   We know better than to assume any of us have lived up to that ideal. But it’s still the goal, isn’t it? A heart that truly worships another is a heart that has completely abandoned itself. Most of the stresses of life come from threats to our self-interest. But if we have no self-interest, where is the stress? The heart that has abandoned itself to God is at rest. It has learned to love the eternal over the world. It lives in peace forever.

Exceed expectations Jesus said, “Do more than is expected; carry it two miles.” That’s the attitude you need to have: “I’m not doing just what I have to. I’m not doing the minimum amount to keep my job. I’m a person of excellence. I go above and beyond what’s asked of me. I do more than is expected.” This means if you’re supposed to be at work at 8 a.m., you show up ten minutes early. You produce more than you have to. You stay ten minutes late. You don’t start shutting down thirty minutes before closing. You put in a full day. Many people show up to work fifteen minutes late. They get some coffee, wander around the office, and finally sit down to work a half hour late. They’ll waste another half hour making personal phone calls and surfing the Internet. Then they wonder why they aren’t promoted. It’s because God doesn’t reward sloppiness. God rewards excellence. In the Old Testament, Abraham sent his servant to a foreign country to find a wife for his son, Isaac. Abraham told the servant that he would know he’d found the right lady if she offered a drink to both him and his camels. The servant reached the city around sunset. A beautiful young lady named Rebekah came out to the well. The servant said, “I’m so thirsty. Would you mind lowering your bucket and getting me a drink?” She said, “Not only that, let me get some water for your camels as well.” Here’s what’s interesting: After a long day’s walk, a camel can drink thirty gallons of water. This servant had ten camels with him. Think about what Rebekah did. If she had a one-gallon bucket of water, she said, in effect, “Yes I’ll not only do what you asked and give you a drink, but I’ll also dip down in this well three hundred more times and give your ten camels a drink.” Rebekah went way beyond the call of duty. As a result, she was chosen to marry Isaac, who came from the wealthiest family of that time. I doubt that she ever again had to draw three hundred gallons of water.

We must add that there is no real conflict between the God of the Old Testament and the God of the New Testament. It was the Old Testament God whom Christ called "Father." It was the God of Abraham, Isaac, and Jacob who so loved the world that He sent His one and only Son to redeem it. it was Jesus' meat and drink to do the will of this God. It was zeal for the God who slew Nadab, Abihu, and Uzzah that consumed Christ. It was the God who destroyed the world by a flood who pours the waters of His grace out to us. The false conflict between the two testaments may be seen in the most brutal act of divine vengeance ever recorded in Scripture. It is not found in the Old Testament but in the New Testament. The most violent expression of God's wrath and justice is seen in the Cross. If ever a person had room to complain of injustice, it was Jesus. He was the only innocent man ever to be punished by God. If we stagger at the wrath of God, let us stagger at the Cross. Here is where our astonishment should be focused. If we have cause for moral outrage, let it be directed at Golgotha. The Cross was at once the most horrible and the most beautiful example of God's wrath. It was the most just and the most gracious act in history. God would have been more than unjust, He would have been diabolical to punish Jesus if Jesus had not first willingly taken on Himself the sins of the world. Once Christ had done that, once he volunteered to be the Lamb of God, laden with our sin, then He became the most grotesque and vile thing on this planet. With the concentrated load of sin He carried, He became utterly repugnant to the Father. God poured out His wrath on this obscene thing. God made Christ accursed for the sin He bore. Herein was God's holy justice perfectly manifest. Yet it was done for us. He took what justice demanded for us. This "for us" aspect of the Cross is what displays the majesty of its grace. At the same time justice and grace, wrath and mercy. It is too astonishing to fathom.

Adventists urged to study women’s ordination for themselves Adventist Church President Ted N. C. Wilson appealed to members to study the Bible regarding the theology of ordination as the Church continues to examine the matter at Annual Council next month and at General Conference Session next year. Above, Wilson delivers the Sabbath sermon at Annual Council last year. [ANN file photo] President Wilson and TOSC chair Stele also ask for prayers for Holy Spirit to guide proceedings September 24, 2014 | Silver Spring, Maryland, United States | Andrew McChesney/Adventist Review Ted N. C. Wilson, president of the Seventh-day Adventist Church, appealed to church members worldwide to earnestly read what the Bible says about women’s ordination and to pray that he and other church leaders humbly follow the Holy Spirit’s guidance on the matter. Church members wishing to understand what the Bible teaches on women’s ordination have no reason to worry about where to start, said Artur A. Stele, who oversaw an unprecedented, two-year study on women’s ordination as chair of the church-commissioned Theology of Ordination Study Committee. Stele, who echoed Wilson’s call for church members to read the Bible and pray on the issue, recommended reading the study’s three brief “Way Forward Statements,” which cite Bible texts and Adventist Church co-founder Ellen G. White to support each of the three positions on women’s ordination that emerged during the committee’s research. The results of the study will be discussed in October at the Annual Council, a major business meeting of church leaders. The Annual Council will then decide whether to ask the nearly 2,600 delegates of the world church to make a final call on women’s ordination in a vote at the General Conference Session next July. Wilson, speaking in an interview, urged each of the church’s 18 million members to prayerfully read the study materials, available on the website of the church’s Office of Archives, Statistics, and Research. "Look to see how the papers and presentations were based on an understanding of a clear reading of Scripture,” Wilson said in his office at General Conference headquarters in Silver Spring, Maryland. “The Spirit of Prophecy tells us that we are to take the Bible just as it reads,” he said. “And I would encourage each church member, and certainly each representative at the Annual Council and those who will be delegates to the General Conference Session, to prayerfully review those presentations and then ask the Holy Spirit to help them know God’s will.” The Spirit of Prophecy refers to the writings of White, who among her statements on how to read the Bible wrote in The Great Controversy (p. 598), “The language of the Bible should be explained according to its obvious meaning, unless a symbol or figure is employed.” “We don’t have the luxury of having the Urim and the Thummim,” Wilson said, in a nod to the stones that the Israelite high priest used in Old Testament times to learn God’s will. “Nor do we have a living prophet with us. So we must rely upon the Holy Spirit’s leading in our own Bible study as we review the plain teachings of Scripture.” He said world church leadership was committed to “a very open, fair, and careful process” on the issue of women’s ordination. Wilson added that the crucial question facing the church wasn’t whether women should be ordained but whether church members who disagreed with the final decision on ordination, whatever it might be, would be willing to set aside their differences to focus on the church’s 151-year mission: proclaiming Revelation 14 and the three angels’ messages that Jesus is coming soon. 3 Views on Women’s Ordination In an effort to better understand the Bible’s teaching on ordination, the church established the Theology of Ordination Study Committee, a group of 106 members commonly referred to by church leaders as TOSC. It was not organized

See, this is our call and doctrine, these are the fruits of our service, on account of which we are so terribly blasphemed and persecuted with such enmity. Whether all prophets, apostles and faithful servants of God have not produced the same fruits through their service we will willingly leave to the judgement of all good people… if the evil world would listen to our teaching, which is not ours but that of our Lord Jesus Christ, and follow it in the fear of God, there is no doubt that a better and more Christian world would appear than now, alas! it is. I thank my God, who has given me the grace, that, even if it should be with my own blood, I desire that the whole world might be snatched out of its godless evil ways and won for Christ.

That the recollection of God’s deeds constitutes thanksgiving and praise to him is understandable. What is amazing, however, is that Old Testament psalmody also includes, in Ps. 78, teaching material (see vv. 1-4) consisting of a mere recitation of divine deeds. Since this psalm essentially ‘defines’ God and Israel for the congregation, it must be that the very act of definition became a necessary liturgical action in nascent Judaism. And it became necessary because the divine deeds and history that were to be remembered were in fact anti-deeds and anti-history, i.e. an impossibility from the human perspective. Whereas the simple appellation “God” or “Lord” was self-explanatory and thus sufficient in pre-exilic Jerusalem, where the deity was enthroned in the visible temple of a tangible nation, the anti-historical God of nascent Judaism had to be constructed time and again as a reality in the mind of the gathered congregation. This action was an absolute necessity because this congregation of Israel was itself a product of God in that it came into being against its own will. Without this definition of God there would be no congregation to begin with! Put otherwise, the recollection of the divine anti-deeds and Israel’s stubborn resistance to them was the sine qua non condition, the basis for every prayer in nascent Judaism; in such recollection lay the definition and ultimately the very presence of both Israel’s God and God’s Israel.

Overcome by Farel’s vehemence and convinced by his appeal, Calvin consented to stay and with the exception of a period of three years’ banishment he spent the remainder of his life in Geneva, with which city his name will be for ever connected. Through much conflict he imposed on the city his ideal of a State and Church organized largely on the Old Testament pattern. The City Council had absolute power in matters religious as well as civil, and it became the instrument of Calvin’s will. The citizens were required to sign a confession of faith or to leave the city. Strict rules were enforced regulating the morals and habits of the people. The churches that had begun to grow up in obedience to New Testament teaching almost disappeared in the general organization, for Papal rule was replaced by that of the Reformer and liberty of conscience was still witheld.

So we find magistrates in the Tyrol excusing the mildness of which their savage lord accused them, and writing to him—“for two years there has seldom been a day that Anabaptist matters have not come before our court, and more than 700 men and women in the Duchy of Tyrol, in different places, have been condemned to death, others have been banished from the country, and still more have fled, in misery, leaving their goods behind them and sometimes even forsaking their children…. We cannot conceal from your Majesty the folly generally found in these people, for they are not only not terrified by the punishment of others, but they go to the prisoners and acknowledge them as their brothers and sisters, and when on this account the magistrates accuse them, they acknowledge it willingly, without having to be put to the torture. They will listen to no instruction and it is seldom that one allows himself to be converted from his unbelief, for the most part they only wish that they may soon die…. we trust that your Royal Majesty will graciously understand from this our faithful report that we have not in any way been lacking in industry.

An edict of Duke Johann of Cleve, Jülich, Berg, and Mark, runs as follows:[77] “Although it is known what is to be done with the Anabaptists… yet we will, in conjunction with the Archbishop of Cologne, announce it by this edict, so that no one may be excused through lack of knowledge. Hereafter all who baptize again and are baptized again, as well as all who hold or teach that infant baptism is without value, shall be brought from life to death, and punished…. In the same way all who hold or teach that in the most highly esteemed sacrament of the altar the true body and the blood of our Lord Jesus Christ are not actually present, but only figuratively… shall not be endured, but shall be banished from our Principalities, so that if after three days they are there they shall be punished in body and life… and so treated as is announced with respect to the Anabaptists.” Records are preserved of the burning, drowning, and beheading that followed.

Yahweh intends that Israel be a nation of sisters and brothers in which there will be no more poor (cf. Deut. 15:4). This in itself makes clear that, according to the bible, the poor of Egypt are to become, through the Exodus, a kind of divinely-willed contrast-society . . . In fact, the new society that Yahweh creates out of the poor Hebrews through the Exodus is not only in contrast to the Egyptian society they have left behind, but beyond that it is in contrast to all other existing societies in their world [it is thus a task directed not just at Israel’s good but to the good of all humanity].

Lodged inside the feckless heart of human beings is a mild mannered actor whom possesses the exquisite desire to create beauty and build lasting testaments to valor. Also locked up within us is a hard-bitten stranger whom harbors a vindictive thirst to wreak, plunder, and mutilate. The strife between its benevolent and militaristic intellects creates the queer suet that fuels humankind’s impiety. An uneasy, multivariate accord prevails as the arbitrator governing the tallow of human souls. We maintain our precarious crackle barrel coexistence through the doctrine of free will, an ethical hinge dependent upon our loose-lipped ability fastidiously to decide right from wrong. We can employ free will to submit to the tragedy of fate, resign oneself to loss and iniquity. Alternatively, we can employ free will to diagnose sin and seek atonement for our crimes. How we purposefully resolve the noble conspiracy of being determines the orientation of our metabolic life.

8The spirit respiresh where it will, and you hear its sound but you do not know where it comes from or where it goes; such is everyone born of the Spirit.

We live, whether we know it or not, simultaneously upon two levels of consciousness—the outward and the inward, the physical and the spiritual. Only a few people in the history of the world, I imagine, have achieved a whole self, integrated, with absolute freedom from discouragement, and with a serenity which is complete both inside and out. Only a few have been able to divorce themselves from anxiety, sorrow and responsibility—as well as joy—and to remove from their consciousness all the frustrations, limitations, disappointments and worries implicit in life upon earth. Every person I have ever known, however rooted in marvelous trust in God—with which some are born and others win with difficulty and frequent backsliding—is often cast down, has dark moods and desperate hours. I am many times discouraged, mainly about myself and my failures in endeavors or relationships, or about people I love who are going through something hard to endure. Therefore, on the surface, which is where we at least appear to live during our waking hours, I am often as unquiet as the February day. Few escape; and in the black hours it seems useless to tell ourselves—however true—that this, too, will pass; that this is also a lesson to be learned. It will, and it is; but there are moments when words are just words without more than the dictionary meaning. One thing is certain: if we can alter the circumstance which threatens to defeat us, that is our responsibility; if we cannot, and know it is God's will, we can, however unhappily, accept it. Sometimes I feel that I'm mistreated; that I have waited too long for the telephone which didn't ring, the letter which didn't come; that I have suffered too many vigils during the nights and days when someone I loved lay critically ill or upon an operating table. Yet, in recent years, I know—as truly as I know I am breathing at this very moment—I have achieved an inner quietude which is undisturbed by the procession of outer events. I have learned painfully, if not wholly, to retreat within this fortress when matters go wrong beyond any remedial measure of my own, past any effort I can make, and beyond my comprehension as well. This is the lull in the February storm, the gentling of the wind, the essential safety, warmth and the breaking through the light.

The New Testament reading for the day was 2 Corinthians 10:12-17 in which Paul talks about the danger of comparing ourselves to others and measuring ourselves against their accomplishments. His antidote for this all-too-human tendency was to learn to stay within the limits of his own life and calling. He says, “We, however, will not boast beyond limits, but will keep within the field that God has assigned to us, to reach out even as far as you. For we were not overstepping our limits when we reached you. . . . We do not boast beyond limits, that is, in the labors of others; but our hope is that, as your faith increases, our sphere of action among you may be greatly enlarged” (2 Corinthians 10:13-15). Until that very moment I had never realized that Paul used the word limits three times in just a few verses and that he seemed to be very clear about the limits and boundaries of his calling. He knew the field God had given him to work, and he knew better than to go outside it. He knew that there was a sphere of action and influence that had been given to him by God, and he would not go beyond it unless God enlarged his field. Paul seemed to grapple honestly with the reality of limitations in several different ways in his writings, and, in fact, this seemed to be part of his maturing as a leader who was both gifted and called. When he wrote about not thinking more highly of ourselves than we ought (Romans 12:3), he was making a very general statement about limiting our grandiosity and pride by cultivating a realistic sense of our essential nature. He was talking about being willing to live within the limits and the possibilities of who we really are. As he matured, he revealed a very personal understanding that his deep struggle with a thorn in the flesh was a gift that was given to him to limit his own grandiosity and keep him in touch with his humanness. In 2 Corinthians 4 he talked about what it is like to carry the treasure of ministry in fragile, earthen vessels. He wrote poignantly from his experience of his own human limitations and his conviction that it is precisely in our willingness to carry God’s luminous presence in such fragile containers—without pretending to be anything more than what we are—that the power

Not only was Jesus fully human; he also lived under the law. Those who live under the law, as noted previously, live under the dominion and tyranny of sin. Jesus, however, is the exception that proves the rule. He is the true offspring of Abraham (3:16), the true Israel (cf. Exod 4:22), the true Son of God. He lived obediently to God’s law, whereas all others violated God’s will.27 As the one who lived under the law, he took the curse of the law on himself (3:13) so that he could liberate and free those who were captivated by the power of sin.

Action flows from character, but character is not so much a matter of innate disposition as of training in the ways of righteousness. Those who respond to Jesus’ preaching and submit to his instruction will find themselves formed in a new way so that their actions will, as it were, “naturally” be wise and righteous.

Get in agreement with God In the Bible, David said, “Lift up your head and the King of glory will come in.” As long as your head is down and you are discouraged, with no joy, no passion, and no zeal, the King of glory will not come. Instead, get up in the morning and say, “Father, thank you for another day. Thank you for another sunrise. I’m excited about this day.” When you’re really alive, hopeful, grateful, passionate, and productive, then the King of glory, the most high God, will come in. He’ll make a way where it looks like there is no way. We all face difficulties. We have unfair things happen. Don’t let it sour your life. I heard the saying, “Trouble is inevitable but misery is optional.” Just because you had a bad break doesn’t mean your life is over. I know a popular minister who led his church for many years and was such a great speaker he was in constant demand. But a few years ago, he was diagnosed with Parkinson’s disease. He eventually lost the ability to speak. He had to resign from his church. He once was so eloquent, strong, and vibrant, but it looked as if his career was over. It looked as if his best days were behind him. But just when things started to look really bad for him, he sent me a manuscript with a note: “Joel, as you know, I can’t speak anymore, so I’ve taken up writing. Here’s a look at my newest book.” Just because you can’t do what you used to do doesn’t mean you’re supposed to sit on the sidelines. If you can’t speak, write. If you can’t run, walk. If you can’t stand up, just sit up. If you can’t dance, shake your head. If you can’t sing, tap your foot. Do whatever you can do. As long as you have breath you have something in you. Don’t lose your passion. Think about the apostle Paul: he was thrown in prison at the peak of his career. Just when it was all coming together he had this major disappointment. Paul could have become depressed and thought: “Too bad for me.” He could have given up on his dreams. Instead, he kept his passion. While in prison, he wrote more than half of the New Testament. What looked like a setback was really a setup for God to do something greater in Paul’s life. You may have been through some bad breaks and unfair situations. Stay passionate. God is still on the throne. If you keep your head up, the King of glory will still come in and guide you to where He wants you to be.

Even the streetcars moved at a more languorous pace, like great serpents swimming through a darkness made thick by the cast-off regrets of the day. I forestalled answering my own question by stopping at the corner of Thirty-third Street to peer across the avenue at the moonlit remains of what once had been the mansion of John Jacob Astor. I had read in the newspaper that his son, to spite the mother, was going to raze the old building and erect a fine hotel. There it sat, half dismantled, like the rotting carcass of some behemoth washed ashore in a painting by Vedder. Here was a testament to the corrosive power of the city’s new wealth. Even the old gods and their legacies were not protected from its onslaught. The new deity was fortune, and there was an army of Reeds willing to adjust their moral barometers in order to join the priesthood. Its catechism trickled down from the upper reaches of Manhattan Island all the way to the Lower East Side, where immigrant families chased the insubstantial spirit of what they could not readily grasp.

Shall I get you something to eat?” Smiling, Cam shook his head. “Not before I have a good, thorough wash.” There were many things they needed to discuss, but it could all wait. “Go to bed, monisha—you look weary.” “So do you,” Amelia said, standing on her toes. Cam held very still as she pressed her lips to his cheek. A long hesitation, and then she asked tentatively, “Will you come to me tonight?” The shy invitation nearly undid him. Here was an opening—a sign of acceptance—but he cared too much about her to take advantage when she was obviously tired. “No.” He took her into his arms. “You need to sleep more than you need my groping and fondling.” She flushed a little, and leaned harder against him. “I don’t mind your groping and fondling.” Cam laughed. “What a testament to my lovemaking skills.” “Come to me,” she whispered. “Hold me while we sleep.” “Hummingbird,” he returned, his lips brushing her brow, “if I hold you, I don’t trust myself not to make love to you. So we’ll sleep in separate beds.” He looked down at her with a smile. “Just for tonight.

Erasmus, writing of the mendicant friars, says: “Those wretches in the disguise of poverty are the tyrants of the Christian world;” of bishops, they “destroy the Gospel… make laws at their will, tyrannize over the laity, and measure right and wrong with rules constructed by themselves… who sit, not in the seat of the Gospel, but in the seat of Caiaphas and Simon Magus, prelates of evil”; of priests, he wrote: “There are priests now in vast numbers, enormous herds of them, seculars and regulars, and it is notorious that very few of them are chaste”; of the Pope: “I saw with my own eyes Pope Julius II… marching at the head of a triumphal procession as if he were Pompey or Caesar. St. Peter subdued the world with faith, not with arms or soldiers or military engines; St. Peter’s successors would win as many victories as St. Peter won if they had Peter’s spirit”; of the singing of choristers in the churches: “Modern Church music is so constructed that the congregation cannot hear one distinct word….

A fortnight before, he had written: “I am greatly consoled by that saying of Christ, ‘Blessed are ye when men shall hate you’… a good, nay the best of greetings, but difficult, I do not say to understand, but to live up to, for it bids us rejoice in these tribulations…. It is easy to read it aloud and expound it, but difficult to live out. Even that bravest Soldier, though He knew that He should rise again on the third day, after supper was depressed in spirit… On this account the soldiers of Christ, looking to their leader, the King of Glory, have had a great fight. They have passed through fire and water, yet have not perished, but have received the crown of life, that glorious crown which the Lord, I firmly believe, will grant to me—to you also, earnest defenders of the truth, and to all who steadfastly love the Lord Jesus…. O most Holy Christ, draw me, weak as I am, after Thyself, for if Thou dost not draw us we cannot follow Thee. Strengthen my spirit, that it may be willing. If the flesh is weak, let Thy grace prevent us; come between and follow, for without Thee we cannot go for Thy sake to a cruel death. Give me a fearless heart, a right faith, a firm hope, a perfect love, that for Thy sake I may lay down my life with patience and joy. Amen. Written in prison, in chains, on the eve of St. John the Baptist.

Nathan Bedford Forrest was no Old Testament warrior bent on illustrating God’s wrath through the indiscriminate slaughter of those opposed to him. Nor was he a backwoodsman run amuck in a civilized world, not understanding the rules of warfare or the strictures of human society. He was, both in the simplest and most complex ways, a soldier trying to win an engagement and willing to use nonlethal, as well as lethal, means to do so. His threat of “no quarter” was a device to win a given battle, and when Forrest found that it could achieve, or at least help to achieve, this goal at Murfreesboro, he clearly decided to use it again wherever he considered the method promising.

To the Cedar Falls legalists, if God’s word could come that way 10,000 years ago, there was no reason to believe it couldn’t come that way now. So when Vicki decided her family would follow Old Testament law and stop eating unclean meat like pork and oysters (“The Lord says, ‘Don’t eat it’—He knows it’s got trichonomas and isn’t good for your body,” Vicki wrote to a friend), no one in the group thought she’d come about the decision from anywhere but Scripture and His divine will. There would be anywhere from four to ten people at the Weavers’ house, sometimes as often as four nights a week. Randy led the Bible study most of the time, but everyone read chapters and commented on what they might mean. Vicki was clearly the scripturalist and scholar of the group. It was as if she had memorized the whole thing, from Genesis to Revelation, Acts to Zechariah. They read only the King James Version of the Bible, because Vicki said other translations weren’t divinely inspired and were pagan-influenced. By 1981, the Old Testament books were opening up for Randy and Vicki, not as outdated stories, but as the never-ending law of the Maker. He was opening their eyes to what was happening now, in the United States, just as Hal Lindsey had foretold. The forces of evil (the Soviet Union, the U.S. government, Jewish bankers) were ready to strike at any time against American people. From Ezekiel, they read: “Son of man [Christian Americans], set thy face against Gog [the grand conspiracy] … “Be thou prepared, and prepare for thyself, thou, and all thy company [their Bible study group] that are assembled unto thee, and be thou a guard unto them. After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword [somewhere in the American West], and is gathered out of many people, against the mountains [the Rockies] of Israel [the United States], which have been always waste [the desolate mountains of Montana? Colorado?

the society in which the people of God will seek to implement this justice is one that remains sinful. It is in fact fortunate that, as Jesus puts it, the Torah is written for people who have stubborn wills. The Torah seeks to pull people toward God’s creation intent, but it makes realistic allowance for their stubbornness (e.g., Mt 19:1-12). The empire and every other society remains a mixed entity, which makes the First Testament distinctively useful in this connection. Further,

It’s a dangerous thing to want everyone’s approval, Gabriella. You must be willing to stand firm and take the risk of being misunderstood. We must find our approval at the feet of our Master.

May Christ, indeed, be the theme of your song. CONCLUSION If you are like me, this may be the first thing in the book you are reading. We expect a conclusion to tell us something about the premise, scope, and plan of the book. Recognizing this tendency, I will, therefore, offer a brief synopsis of what I have done. After that I will make some concluding remarks that are corollary to this study. Summary The theme of this book is simply finding Christ in the Old Testament, and the purpose is to establish and illustrate the necessary principles of interpretation for discovering what the Old Testament reveals about Christ. Recognizing that not every student of the Bible has the same level

The lesson of acceptance is one of the hardest to learn. I've been working on it for quite a spell, and cannot yet rate myself as A or even B. To accept changes, slow or sudden, to accept the inevitable alterations in one's life, even in one's way of living or thinking, isn't easy; and to accept other people's inviolable right to opinions other than your own is hard, too. To accept God's will, even if you do not understand it—and few of us do—is the most difficult, yet rewarding of all acceptances. Those of us who say the Lord's Prayer—formally at religious gatherings, aloud in a quiet room, or mentally to ourselves—rarely stop to think about each word and sentence or ponder on its strong core of inner meaning. To me the four words, Thy Will be done, are the most important; and they are valid in every creed. Blind faith is something we've heard about as long as we remember. I do not think this is the ultimate in belief. Unless his small personal world has been shattered, the faith of a child in his parents and in his total security is blind until he begins to think for himself, at which point reason gives blind faith its sight. An adult's faith must be logical and based upon an immutable foundation, which gives him the capacity, when for him the world is shattered, to go a step beyond the bewildered child and accept loss or alteration.

Major Message Bad attitudes and demands that the Lord give us what we want are unwise. The people had a bad and rebellious attitude. Rather than humbly requesting some meat to go with the manna, if it had been in harmony with the Lord’s will, they demanded meat and complained loudly to Moses, as if he were the Lord. Their prideful and strident approach is answered by the Lord with a severe lesson.

Paul was driven to fulfill his ministry. He told the Ephesian elders, “I do not consider my life of any account as dear to myself, in order that I may finish my course, and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God” (Acts 20:24). That ministry consisted primarily of the preaching of the word of God, of “declaring … the whole purpose of God” (Acts 20:27). And Paul fulfilled that ministry. Near the end of his life he exclaimed triumphantly, “I have fought the good fight, I have finished the course, I have kept the faith” (2 Tim. 4:7). His economy of effort, his single-minded devotion, and clear, direct focus on the task God had given him enabled him to carry out his ministry fully. He set himself to do God’s will, nothing more or less, and stayed within that narrow prescription.

The message Paul proclaimed in his ministry was the mystery which has been hidden from the past ages and generations; but has now been manifested to His saints. There are some things God reveals to no one. Deuteronomy 29:29 says, “The secret things belong to the Lord our God.” God reveals other things only to certain people. “The secret of the Lord is for those who fear Him” (Ps. 25:14). Proverbs 3:32 says, “He is intimate with the upright.” Still other things were hidden in the Old Testament but have now been revealed in the New. The New Testament calls them mysteries (mustērion). Paul’s use of this word is not to indicate a secret teaching, rite, or ceremony revealed only to some elite initiates (as in the mystery religions), but truth revealed to all believers in the New Testament. This truth, that has now been manifested to His saints, is that which has been hidden from the past ages and generations, namely the Old Testament era and people. Now refers to the time of the writing of the New Testament. Such newly revealed truth includes the mystery of the incarnate God (Col. 2:2-3, 9); of Israel’s unbelief (Rom. 11:25); of lawlessness(2 Thess. 2:7; cf. Rev. 17:5, 7); of the unity of Jew and Gentile in the church (Eph. 3:3-6); and of the rapture (1 Cor. 15:51). This mystery truth is available only for those who are saints—true believers (cf. 1 Cor. 2:7-16). The phrase to whom God willed to make known clearly indicates that the mysteries are not discovered by the genius of man, but are revealed by the will and act of God. It is God’s purpose that His people know this truth. Of all the mysteries God has revealed in the New Testament, the most profound is Christ in you, the hope of glory.