BOOK TWO
The second anthology written by W. W.
Gibson
To the Reader I introduce this book with the earnest hope that in its pages you may find an understanding of the creator of the universe – our God – a God who, as shown to us in the New Testament, is not only a God of great power and influence, but also a God of humility, capable of intense love towards the people he has created. A God who has a supreme purpose, and a complete plan for the whole of his creation. A God who guides us towards the fulfilment of that plan; which is somehow connected with an entirely new kind of existence; which, in some way (like the universe itself) has no ending. Whether or not we take part in this plan seems to depend on whether we are worthy to do so; our worthiness depending on how we have conducted ourselves in this life. W.W. Gibson O Breath of God, breathe on us now, And move within us while we pray; The spring of our new life art thou, The very light of our new day.
Neither in height nor depth to seek; In nearness shall thy voice be heard; Spirit to spirit thou dost speak Alfred Henry Vine 1845 – 1917 God and evolutive creation (extracts) Because we have a considerable measure of freedom, we are able to move towards union with God or to separate ourselves from God. Above all, we can refuse to let our lives be patterned on the model of the whole of creation by refusing to give ourselves to others and to God, by refusing to love, by closing in on our own self – sufficiency. In this way we are capable of frustrating the plan of the universe to the extent we are involved in it as elements of the universe. We can let God work as he wills in us, we can allow Jesus to bring us into his own perfect union with the father, or we can shut ourselves up in our own individuality and refuse to love. If we choose the latter option, we are also refusing to be, because our own continued being depends on our willingness to give up ourselves. Creative union always involves a sort of voluntary death, a giving up of oneself in love to find more being. A refusal to take part in the mutual self-giving which is the pattern alike of the creation of the universe and the life of God is the basic form of evil in man. Because union on the human level and higher can only be brought about through love, our response cannot be forced and so we may either hasten or delay God’s creative activity. We must ask the question "Does creation add something to God, or does it ultimately have no effect at all on his complete self-sufficiency?" I suggest that the answer is clear. Creation is an expression of God’s perfection. Yet by the act of love with which he creates, God limits his self-sufficiency by making something which is not himself, so that his love gives an immense value to what he makes and he produces something which he could have by no other means. We must hold two truths together: God entirely self-sufficient and yet the universe brings him something vitally necessary. R.B. Smith, B.A., B.D., Ph.D. (Bachelor of Arts. Bachelor of Divinity. Doctor of Philosophy) In human beings, evil is not in free-will, but in free-will misused The place of evil in a world of evolution (extracts) The universe is an evolutionary process and, speaking theologically, interpreting God’s creative act as a creating by means of evolution. If the universe was a fixed system or if it were something that moved in a cyclical fashion without any real progress, then evil would be something which is inexplicably ‘there’, and a search for its place or origin would be a hopeless task. However, in the perspective of evolution it is now possible to trace the development of evil, and to see what function it has in the world process. Evolution contributes to the solution of the problem by giving us a vastly increased insight into the nature of the mystery. It is a fact that there is both a greater quantity of evil and a more serious quality of evil to be found at the higher stages of evolution than at the lower ones. In particular, human evil is a far more serious matter than pre-human evil. Through the continuing process of evolution, God is bringing his creation to ever higher states of being. God does not intervene directly to interrupt the process of his creation, but rather he directs it by the force of his attraction from ahead, and by the working of Christ. In such a process, where God does not directly compel but urges, and where he depends on the reactions of his creatures for the furtherance of their creation, evil appears necessarily in the cause of evolution – not by accident, but through the very structure of the system. God could only create a world which is evolving towards a free union of persons; therefore, we must maintain that evil is to some extent unavoidable as a side-effect. The actual turning against God, which is sin, could only be a free act of mankind. God is preparing, through his evolutive creation, something of great value which could not be had any other way. Therefore, natural evil is, at least to some extent, a necessary consequence of his purposes. An evolutive creation must include Disorder and a tendency to regression, and involves the possibility of human sin with all its consequences. God cannot stop it short without stopping his act of creation. However God will not tolerate evil ultimately, but he is in fact working to bring it to an end. In Christ he is working within his creation to overcome evil. When creation is complete, evil will have been completely overcome. God can make a better creation than this world, but at the same time this is the best of all possible worlds because it is this world that God is leading to a perfect consummation. The limitations of the present state of creation mean that God cannot immediately overcome all evil and bring us to perfection. Human action in overcoming evil is immensely important. We cannot leave the future entirely to God, because his plan for us includes our co-operation in our own future. God does not compel us to him, but his love draws us. WE may either co-operate of rebel. If we respond in the direction of ever-increasing knowledge and consciousness, and of love for one another, instead of rebelling, evolution will be more quickly advanced. What is the final end of humanity? If the universe were such that man was headed towards total death, then it would be revealed as senseless and incapable of producing the sort of creatures it has produced. Christianity provides a final assurance for human action. The death and resurrection of Christ are evidence that God can overcome evil, and that he has acted to overcome it; human personality must press on towards its completion in Christ. In God’s acceptance of our efforts towards the transformation of ourselves, we shall find the final solution to the problem of evil. R.B. Smith (see page 1) God does something more wonderful than make things; he makes things make themselves. In the Beginning In the very beginning of the chaos produced from the ‘big bang’, all the elements which we can see as having emerged in evolution, and which are still emerging, were there. Anything that we recognise as existing now must have been there in the beginning. Consciousness, thought, spontaneity, and of course the life – principle, were all there. In the world nothing could ever burst forth as final across the different thresholds successively traversed by evolution which has not already existed in an obscure and primordial way. Pere de Chardin (Jesuit priest) Note:- See my comment on pages 91 and 92 in my first book. This comment was written before I read this extract from Teilhard’s book. The Magic of Man’s Mind In the study of the past man uses successional time as a yardstick: he estimates the age of the earth in terms of years conveniently measured by its movement round the sun. But those years were never experienced as duration as far as the planet was concerned, because there was nobody to experience them. To think of them as duration is therefore false in any sense except one. To man, now they can be imagined as duration, by the device of exporting his own time-sense into a period in which there was no time-sense. H.A. Blair B.D (Bachelor of Divinity) Chancellor of Truro Cathedral In Christ something unsuspected comes to light: The humility of God. The Mind and Evolution It is quite easy to see what we would call ‘sin’ active in evolution, with its cruelty and waste: but we see it because moral values have emerged with the emergence of mind. Before there were moral values it is difficult to see that cruelty and waste has real meaning. Until mind sets up a pattern of what ought to be, cruelty and waste are simply parts of the way things are – neither good nor bad. It is because it does not conform to that ought-ness; and it finally decides that its own progress shall no longer be in nature’s way, but according to certain moral laws. So mind brings good out of an evil that was not of its own creating; it forgives the forces of evolution without condoning them. This agrees with the view of man in Christ as the cosmic redeemer: God in Christ redeems man, man in Christ redeems nature. H.A. Blair. B.D. Personality is of ultimate significance in the constitution of the universe, in personal relationships we touch the final meaning of existence as nowhere else. History is the dimension of the cross as eternity is the dimension of the resurrection. Jesus tells us how to become good Christians If anyone wishes to be a follower of mine, he must leave self behind: He must take up his cross and come with me. Whoever cares for his own safety is lost: But if a man will let himself be lost for my sake, he will find his true self. What will a man gain by winning the whole world, at the cost of his true self? Or what can he give that will buy that self back? St. John’s Good News Therefore Jesus said again, "I tell you the truth, I am the gate for the sheep. Whoever enters through me will be saved. He will come in and go out, and find pasture. I have come that they may have life, and have it to the full. I am the good shepherd. The good shepherd is one who lays down his life for the sheep. I know my sheep and my sheep know me. I have other sheep that are not of this fold. I must bring them also. They too will listen to my voice and there shall be one flock and one shepherd. Jesus replied, "The hour has come for the son of man to be glorified. I tell you the truth, unless a wheat grain falls to the ground and dies, it remains only a single grain. But if it dies, it yields a rich harvest. If a man serves me he must follow me; my father will honour the one who serves me. Now my heart if troubled, and what shall I say? Father save me from this hour? But it was for this very reason that I came to this hour. Father, glorify your name!" "Now is the time for judgement on this world; now the prince of this world is to be overthrown. But I, when I am lifted up from the earth, will draw all men to myself". Our Lord Jesus Christ said: The Lord our God is the only Lord. You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength. This is the first commandment. The second is this: Love your neighbour as yourself. There are no other commandments greater than these. Forgiveness is the answer to regretted sin, and redemption is rescue from the situation into which sin has led. The Mystery of Evil by a Jesuit If God is willing to prevent evil but not able to do so; then he does not appear to be all–powerful. If God is able to prevent evil but not willing to do so; then he does not appear to be all-good. If he is both able and willing to prevent evil; then why is there evil? Concerning moral evil: God might, without blame, fail to prevent moral evil, which he in no way intended, if it would be the occasion of proportionate good which, logically, could arise in no other way. Concerning non-moral evil: God might, without blame, directly cause non-moral evil for the sake of proportionate good if, logically, the good could arise in no other way. He might, without blame, fail to prevent it, and even intend it, if it were logically necessary for the achieving of proportionate good. There seem to be ‘goods’ which, logically, could arise only on the occasion of evil – mercy and forgiveness seem to be examples of these ‘goods’. Some virtues, such as fortitude, could be fully developed; it seems, only through an element of trial by evil of some kind. Personal faith and trust in God could grow in certain ways, only through the testing of faith and trust in God’s total goodness and power occasioned by evil. Because God is both infinitely wise and good, the only sufficient reason he could have for choosing a world is that the sum of its perfection is the greatest possible. Evil contributes to the world’s perfection in such a way that, without it, the world would not be the best possible. Actual evil is a necessary means to greater good and, ultimately, to the greatest good. The best world is the one which has the greatest variety and richness possible. Evil is needed if this world is to be the one of ‘most reality, most perfection and most significance’. O Holy Spirit, God, All loveliness is thine; Great things and small are both in thee, The star-world is thy shrine. The sunshine thou of God, The life of man and flower; The wisdom and the energy That fills the world with power. Thou art the stream of love, The unity divine; Good men and true are one in thee, And in thy radiance shine. The heroes and the saints Thy messengers became; And all the lamps that guide the world Were kindled at thy flame. The calls that come to us Upon thy winds are brought; The light that gleams beyond our dreams Is something thou hast thought. Give fellowship, we pray, In love and joy and peace; That we in counsel, knowledge, might And wisdom, may increase Percy Dearmer, 1867 – 1938 Forgiveness of sins and the cure of disease are both represented in the gospels as aspects of Christ’s onslaught on the powers of evil. From Doris, 13 April 1976 That is simply best what God willeth, and therefore to live here is best, whilst I do live here; and to depart if best when the time for my departure cometh. My God my father while I stray Far from my home on life’s rough way, O teach me from my heart to say "Thy will be done". Though dark my path and sad my lot, Let me be still and murmur not Or breathe the prayer divinely taught, "Thy will be done". Let me my fainting heart be blest, With thy sweet spirit for its guest. My God to thee I leave the rest "Thy will be done". Renew my will from day to day, Blend it with thine; and take away, All that now makes it hard to say "Thy will be done". Then when on earth I breathe no more, The prayer oft mixed with tears before, I’ll sing upon a happier shore, "Thy will be done". Dr David Stafford-Clark says:- "Psychiatry aims primarily to understand mental rather than physical needs, it is especially concerned with those conditions in which human emotions, attitudes, and beliefs have been altered or disturbed by illness or adversity. Minds can be as distorted by sickness as bodies, and their functions can suffer and become as crippled and as painful". (This is my own experience following a nervous breakdown from which I have never fully recovered physically or mentally). O Sacred head once wounded, With grief and pain weighed down, How scornfully surrounded With thorns, thine only crown! How pale art thou with anguish, With sore abuse and scorn! How does that visage languish Which once was bright as morn! O Lord of life and glory, What bliss till now was thine! I read the wondrous story, I joy to call thee mine. Thy grief and thy compassion Were all for sinners’ gain; Mine, mine was the transgression, But thine the deadly pain. What language shall I borrow To praise thee, heavenly friend, For this thy dying sorrow. Thy pity without end? Lord, make me thine for ever, Nor let me faithless prove; O let me never, never Abuse such dying love! Be near me, Lord, when dying; O show thyself to me; And, for my succour flying, Come, Lord, to see me free; These eyes, new faith receiving, From Jesus shall not move; For he who dies believing Dies safely through thy love Paulus Gerhardt, 1607 – 76 (From Salve Caput Cruentatum, attributed to Bernard of Clairvaux, 1091 - 1153); Tr.by James Waddell Alexander, 1804 – 59 The God of love my shepherd is, And he that doth me feed; While he is mine and I am his, What can I want or need? He leads me to the tender grass, Where I both feed and rest; Then to the streams that gently pass In both I have the best. Or if I stray, he doth convert, And bring my mind in frame, And all this not for my desert, But for his holy name. Yea, in death’s shady black abode Well may I walk, not fear; For thou art with me, and thy rod To guide, thy staff to bear. Surely thy sweet and wondrous love Shall measure all my days; And, as it never shall remove, So neither shall my praise. George Herbert 1593 – 1632 By a Jesuit The existence of corruptible beings brings evil in its train. Evil being essentially a lack, a failure by something to be what it ought to be; and beings as such being essentially good, there must be more good than evil in the universe, since evil only exists as parasitic on good. God allows the corruptions and defects of individual things for the good of the universe as a whole. Often a thing may not be able to realize its own nature fully without damaging something else. Thus the occurrence of each kind of evil is permitted for the realization of another kind of good. God forbids evil, but does not prevent it from occurring, and when it does so he uses it for his providential purposes. Extracts from "Five Questions in Search of an Answer" By Dr David Stafford-Clark Psychiatrist, writer and teacher, T.V. personality, and co-author and Producer of two award – winning documentary films. Also Physician in charge of Psychological medicine. Guy’s hospital. Even when stridently proclaiming a materialist philosophy, which inexorably rob his existence of ultimate meaning or purpose, man continues, despite himself, to behave as though what he did mattered, and that there is a meaning in life. Careful and objective study of man’s life reveals him in search, not only of immediate physical satisfactions, but, beyond these, in search of some sort of point and purpose in living at all. If God exists, there can be no substitute for him. If he does not, existence itself is without ultimate meaning. Christianity can supply the ultimate purpose, the ultimate hope and the ultimate standard of values for human society as a whole; it is the one answer to the human need to believe which both explains and justifies this need; and for medicine and psychiatry, Christian standards remain indispensable. It would seem that pain, built failure and ultimately death, are in some way made less severe mitigated by medicine, but man cannot completely escape from them, nor would he be the same creature, with the same opportunities, vision, and possibilities, if he could. To make amends, atonement, forgiveness, love and freedom by payment, redemption, are similarly an essential part of the divine answer to the human predicament. They are the complementary aspects to the hopelessness of humanity by itself. There is in fact an inevitability of failure, at the purely human level, balanced by an abiding possibility of redemption through love, at the divine level, which man needs and which he is bound to seek. For the first Christians, and indeed for all of us, the facts witnessed and recorded of the life, death and resurrection of Jesus of Nazareth have to be recognised as crucial. No discussion of the world and man’s place in it can be adequate that does not take Jesus into account; not simply as a divine eruption in to history, mysterious as that must be, but also in one way as a natural and inevitable happening within it. The shadow of the cross and the mystery of the resurrection hang forever over what might otherwise seem the blindness of our human fate. As far as anything is certain about the gospels, two things emerge again and again with un mistakable clarity, Jesus of Nazareth believed that he was the Christ, Messiah, and the son of God; and he also believed that part of his task was to reveal by his own divine incarnation an aspect of the loving and merciful God who was his father. If he was right about these two things, then the answer to the whole mystery and agony of the human predicament is indeed to be found in Christianity. If he was not, Christianity is yet one more beautiful but tragic myth. The central idea of Christianity is that of a God who freely chose to live on our terms and amongst us in that one syllable of recorded time of which the gospels tell; and who embodied in his life the principle that love between living creatures always was, and always will be, the supreme factor which gives the universe its value. Having repeatedly announced and exemplified this fact in his own life, the man made God and God made man finally suffered death by torture; but even then only after scorn and ridicule had been heaped upon him, simply because he remained true to the ideal of love throughout his life. But if it was necessary for God to become man, and die man’s cruellest death, in order to prove not only his love for man, but also the necessity of man’s love for him and for other men, then we are bound to ask what is the nature of this human predicament which demands so terrible a gesture to enable man to forgive God for creating him in a form inseparable from suffering? An answer is to be found in one of Christ’s own statements about the conditions for knowing and truly loving God. He said we must learn to love others as ourselves. Whenever we can come anywhere near to doing that, we begin to find some release from indignation, from bitterness, and from anger. We have yielded up that last all-important thing, the right to put ourselves and our own criticism first. Yet this of course was also exactly what Christ did himself. He yielded up his natural self-concern, his agony in the garden, even finally and deliberately his human and personal existence. Moreover he did it within the terms and conditions of human suffering in all its desperate reality. Faith, if it is there, cannot finally be denied, even though its expression may change and the outwards forms of worship may cease totally as far as attendance at Church or regular use or acceptance of the sacraments is concerned. Hope, likewise; we cannot live without some kind of hope, and since we do not choose to die without having ridden our mortal ticket to the end of the line, then we are bound to acknowledge the hope which somehow lives in us. And the greatest of these three is charity. That was how Jesus put it, the only son of a loving father who demanded of him and by him atonement for all of us. How much irony, how much desperation there is in that simple statement. And although so little has survived for us to know of what Jesus said and did, we see him as a man transcending the limitations of mankind; in his extraordinary wisdom and love in the sermon on the mount, in his extraordinary love, courage, and ability to reach the hearts of even the most stiff-necked, unyielding, obdurate and sadistic of his hearers when he delivered from their eager destructiveness the tired, dishevelled woman taken in adultery. They were longing for a chance, not simply to break up his meeting in the synagogue and enjoy the dreadful delights of a lynching, the public stoning of a helpless human being trapped in the judicial evil of the mosaic law; they were exultant above all because at last they had caught this man, who called himself the son of God, in a position in which he had either to deny the greatest prophet and law-giver of the Jewish people; or alternatively to stand by and watch one of the most hideous enactments of the cruelty of that law. And we can imagine Jesus thinking what to do, desperately and intensely, for a short while, while he traced patterns in the dust with his finger: and then he turned to them and said, "Let him that is without guilt among you cast the first stone". And faced by that, not one of them could do it; and then he turned to her and said, "Daughter does any man here condemn you?" and she replied, "No Lord, no one". No suggestion that she hadn’t sinned in the first place, no suggestion that it didn‘t matter: Simply the certainty that what mattered more was that he and his father loved her, had forgiven her, and had shown it in an unanswerably perfect way. What do all these affirmations, challenges, and truly troubled inquiries add up to? They add up to a necessity to examine whether all this is for nothing. Is it for nothing that we were born, that we live and that we die? Is it for nothing that we love and that we suffer? Is it for nothing that we have legends and mysteries? Is it for nothing that we pray? Is it to no one? For myself (and in the last analysis for whom else can I speak?) it is not for nothing. I cling to the hope of love, the hope for all the world. That was the hope of Jesus that is the hope of all religion. Truly for me, and I believe for all men, the hope of love is the only hope; the only foundation for belief. For me the hope of love is better than the certainty of justice. In an assumption that life cannot ultimately be without meaning or purpose, the search for this purpose may well be possible: Can this perhaps explain the necessity of faith as a foundation of religious belief? This suggested the first of the five questions; as well as the form of the book as a kind of compassionate inquisition, never straying too far from the basic postulate assumption of truth; for the human predicament remains for us at least the finally most crucial and poignant one, if only because we see it so clearly and so well. It is the predicament alike of the individual and of society: To be capable of perceiving what is ideal, and yet achieving only what the limitations of instinct, opportunity, and human vulnerability will permit; of conceiving what is good and yet achieving less and less of what is conducive to good. To aim high, to fall short, and to die without having reached one’s goal, these are all aspects of our human state. And yet in our human state, they are perhaps all we can expect. Yet, tragically and superbly defiant, we insist to the end upon expecting more. Whether our expectations include eternal life, or simply more satisfaction of relief in this one: Whether we work, or pray, or look to sex, drugs, or violence for a release from despair, we are driven alike by some silent merciless necessity. This we must examine together in our individual minds. If it be true that the business of the scientist is to ask ‘How?’ and of the artist to ask ‘Why?’, then it will remain for us all to see what we can make of the answers. Our conclusion cannot finally exclude a belief in God, nor indeed need we exclude it: But neither need we rest content with the forms of belief as yet revealed to us. To see the essential value of human beings in terms of love and identification with them, rather than as objects to be exploited or denied, is to bring oneself within range of understanding violence which is within every one of us, which can indeed destroy every one of us; but whose understanding, if we can bear to share it, can give us a solution in which love can triumph over fear. From Doris. 20 April 1976 God greatly loves the world, not just the few, The wise, the great, the noble and the true. Or those of lowered class or race or hue. God loves the whole dark needy world, do you? What deep wounds close without a scar? Byron The Power of love (Dr. Stafford-Clark) Somehow, we have to learn to love others as ourselves: Unless we do this, we not only doom others but are doomed ourselves. But if we do this, there is no problem of racial or any other kind of prejudice which need overwhelm our judgement. If we can only renounce our innate determination to regard ourselves as unique and of supreme importance, with everything else going to the wall, we can tackle this. But unless we are capable of this renunciation of self-centredness, then we cannot tackle it at all. Love and humility are the only answer to this problem and they must be calmly and vigorously maintained in the face of prejudice, in the face of indignation; of segregation, of all arguments, all answers about what is good and what is sound, and what is practical for society and so forth. Humility, then, and acceptance, is part of love; and love alone can pay the price for the abandonment of prejudice – and its natural outcome. The essential feature is the inescapable self-centredness, separaten ess, and tragic personal pride of each individual one of us; whereby we do not love others as ourselves. If we can begin on that, we can begin at last to face, and then, perhaps, one day finally to solve, the problem. Man, who has grown up intellectually, must now grow up morally and spiritually – or perish. Dr. Stafford-Clark’s views on the miraculous healing of Jesus As a doctor I have come to see a more natural approach to the healing miracles than the superstitious awe with which they are all too often greeted. The most remarkable thing about the miracles is simply that they represented feats which at that time, and to a lesser extent now, were impossible for mankind at the natural level of existence. But doctors do not find anything particularly remarkable about the ability of Christ to heal: Many aspects of healing are still outside their present knowledge, and remain to this extent miraculous. The evidence in the New Testament can therefore be taken as showing that the actions of Jesus in dealing with sickness were human actions wrought in and by his human nature, but with this difference: That his was the one human nature in which the full love of God met its effective response and was completely conveyed to others. This in turn reveals the qualities and powers inherent in human nature when God’s love is permitted to work out its full purpose through man. Heal us, Immanuel; hear our prayers; We wait to feel thy touch: Deep-wounded souls to thee repair; And, saviour, we are such. Our faith is feeble, we confess; We faintly trust thy word: But wilt thou pity us the less? Be that far from thee, Lord. Remember him who once applied With trembling for relief; Lord, I believe! With tears he cried. O help my unbelief! She, too, who touched thee in the press, And healing virtue stole, Was answered: Daughter, go in peace, Thy faith hath made thee whole. Like her, with hopes and fears we come, To touch thee, if we may: O send us not despairing home, Send none unhealed away. William Cowper. 1731 – 1800 Philosophy:- The search by logical reasoning for understanding of the basic truths and principles of the universe, life, and morals; and of human perception and understanding of these. Philosophical:- Calmly reasonable, bearing unavoidable misfortune unemotionally. The following extract is from the book "Philosophical Theology", by F.R. Tennant (1866 – 1957) author; and teacher at Cambridge University. Mr Tennant believed that the reality of God could be established by philosophical reasoning from the evidences of nature, rather than from the religious experience. Besides possessing a structure that happens to render it habitable by living creatures and intelligible to some of them, the world is a bearer of values, thus showing a relationship evincing affinity with beings such as can appreciate as well as understand. Nature is everywhere producing beauty. And nature’s beauty is of a piece with the world’s intelligibility and with its being a theatre for moral life; and thus far the case for a belief in God theism is strengthened by the appreciation of aesthetic beauty considerations. The natural world is so structured as to have produced based on reasoning. Morally correct rational and ethical life; and this is something that must be accounted for in any reasonable explanation of the universe. Nature, then, has produced moral beings. Nature and moral man are not at strife, but are organically one. The whole process of nature is capable of being regarded as instrumental to the development of intelligent and moral creatures. The universe might at one time have been a mere formless chaos; but it now has form and order, and not only this but an evolving order in which one stage is built upon another to produce in man a consciousness of the universe which also looks beyond it to a transcendent purposive mind. It is this total fact that demands explanation. All this being so the explanation points to the world being attributable to the design and creativeness of a being whose purpose is, or includes, the realisation of man of moral values; and the emergence of the human spirit, leading to an awareness of a divine purpose in life. Come, let us with our Lord arise, Our Lord, who made both earth and skies; This is the day the Lord hath made, That all may see his love displayed. From Doris 29.4.1976 There is nothing so small but that we may honour God by asking his guidance of it, or insult him by taking it into our own hands. A letter to the Daily Mirror - 29 April 1976 Mirror’s heading:- When the curtains will be drawn" Writer of letter:- Mr Francis Griffin, Old Tovil Road, Maidstone, Kent In the hope that it may give solace to others with a cross to bear, I feel I must tell you about my stepson’s wife. At the age of thirty, she has to face the prospect of certain blindness within the next two years. She knows this. She has been told there is no hope of averting it. She carries on with a fantastically philosophical outlook. She is gay, sweet-tempered and faces, with unbelievable fortitude, the fact that all too soon, the "curtains will be drawn" for always. She even denies herself the joys of motherhood because she would not be able to give her offspring a hundred per cent care and attention. She goes about life with a tranquil resignation that puts us petty grumblers to shame. She held my hand and said to me "The colours and the contours crow less well defined as time goes by, and I must look and look, for all too soon I must live on memories". And then she said, "But when the time comes and I can no longer look on beautiful things, the breezes will carry the scent of flowers and I shall live in eternal springtime". I could only gently press her hand for there are no words to express my feelings. Mirror’s reply:- A touching tribute to a brave woman, sir Comment:- If it be God’s will, may this brave and noble woman not lose her sight, because she is indeed worthy of a miracle. On the R.A.F. memorial in York Minster As dying and behold we live. God is light and in him there is no darkness at all. They went through the air and space without fear, and the shining stars marked their shining deeds. The last words of Edith Cavell on Oct. 12 1915, in Brussels. Just before she was executed by the Germans. "Standing as I do in view of God and eternity, I realise that patriotism is not enough. I must have no hatred or bitterness towards anyone". (Obtained from York Minster) At Gillamoor on the Yorkshire moors there is a place where a wonderful panorama of the moors is laid out before one. It is called "Surprise View", and on a wall nearby is the following poem by J. Keble (1792 – 1866) Thou, who hast given me eyes to see And love this sight so fair, Give me a heart to find out thee And read thee everywhere (This is the last verse of hymn 43 in the Methodist hymn-book) Just as everything serves some purpose of other, so man serves a purpose in the scheme of things and realizes his full nature in it. This is to develop his inborn capacities so far as he possible can. C.M. Bowra Imagine yourself alone in the midst of nothingness, and then try to tell me how large you are. Eddington A.S. God and the universe Why is matter disposed as it is rather than otherwise? We ask why is a car moving, not how. As minds we do not ask why there should be any such thing as mind, although we do ask why there should be any such thing as matter obeying the particular laws which we find matter to obey. Minds accept intelligence as fact. We can conceive that matter is explicable by reference to a creative divine mind, and no questions arise as to why that divine mind should exist. As minds we can think of an eternal and infinite self-existent mind behind the physical universe within which our own finite minds have emerged. The dilemma proposed by the cosmological argument is either the existence of the universe as ordered by God or not explicable at all. If the existence of the universe as ordered cosmos is explicable or intelligible, it must be so in virtue of its dependence upon an eternal self-existent reality which is of the same order as the conscious mind. Whilst the cosmological argument presents us with the options: The universe as brute fact, or as divine creation; it does not provide any ground for preferring one to the other. The cosmological argument does, however, point to the possibility of God as the ultimate intelligibility of the universe. But this does not constitute a demonstration of God’s existence. Either the universe is an inexplicable fact; or its existence with the structure that it has, is intelligible in the only way in which it could ever be intelligible to us, namely through its dependence upon a reality that is ultimate in the order of mind. For I was: I was alive: I could feel: I could guard my personality, the imprint of that mysterious unity from which my being was derived. St. Augustine. All creatures of our God and King, Lift up your voice and with us sing: Thou burning sun with golden beam, Thou silver moon with softer gleam: O praise Him, O praise Him. Thou rushing wind that art so strong, Ye clouds that sail in heaven along, Thou rising morn, in praise rejoice, Ye lights of evening, find a voice; O praise Him, O praise Him. Thou flowing water, pure and clear, Make music for thy Lord to hear, Thou are so masterful and bright That givest man both warmth and light: O praise Him, O praise Him. Dear Mother earth, who day by day Unfoldest blessings on our way, The flowers and fruits that in thee grow, Let them his glory also show: O praise Him, O praise Him. And all ye men of tender heart, Forgiving others, take your part, Ye who long pain and sorrow bear, Praise God and on him cast your care: O praise Him, O praise Him. Let all things their creator bless, And worship him in humbleness, Praise, praise the father, praise the son, And praise the spirit, three in one: O praise Him, O praise Him. St. Francis of Assisi, 1182 – 1226: Tr. By William Henry Draper, 1955 – 1933 Extracts from the book "Selected to live" by Johanna – Ruth Dobschiner, a Dutch Jewess, who describes her escape from the German S.S. and Gestapo during the second World War. She now lives in Scotland. She was converted from an orthodox Jew to a Jewish Christian through reading the New Testament whilst in hiding from the Germans. Reading the New Testament almost unconsciously I entered a part of history previously unknown to me, yet strangely familiar. It still dealt with the people of Israel, but new characters had entered the scene, names I had never been taught, events which had never been mentioned at home or in school lessons. Yet all the stories were so obviously Jewish and revealed a loving God. Why had I previously been so totally unaware of all these personalities? Why did these Christians have a bible which dealt with my people? One person outshone all others in these stories – a new prophet born in Israel. I liked this stranger to me. He was honest, thorough and fearless in the face of the fiercest opposition. He was interested in the under-privileged, the sick, the poor, the elderly. He was cautious among the rich, respecting their difficulty in finding a way for personal contact with their God. He hated and furiously condemned religious exhibitionism and outward piousness. I learned to respect him for his deep insight into human nature; for his dealings with men and women of varied characteristics. He was very close to God and called him Father. Although a Jew like myself, he practised his faith in an unorthodox manner, and yet it impressed those around him more than the traditional way of the Fathers. He began to call others to join him and they just left everything in their homes, and even their daily work, to obey his compelling command. I was deeply moved. He preached new and strange things regarding the approach to almighty God. He said he was the way, the truth and the life, and that no one could come to the father but by him. These statements lifted him above all previous prophets. If he was the promised messiah, we should accept and worship him as such. He definitely was somebody special. I admired him greatly, especially the way he stood up for righteousness, purity and every straightforward thought and word. It hurt me that he was constantly misunderstood by so many and called unkind names. If I had been alive then I would have gone with him on his travels. He had the right idea about God and life in general. He could have taught me a great deal. His life became part of mine. The readings about him, and incidents concerning him, became more important to me than anything else. He had become my hero. The events of his life progressed in a most extraordinary way. He got himself into awkward places and situations, actually refusing the easy way out and saying that he had come into the world for a purpose, and that purpose was to die finally like a criminal. He came to overcome death with life. He was tremendously humble and even concerned for the eternal destiny of his enemies. He prayed for them when they took him up a hillside to nail him to a wooden cross; all my deepest feelings were roused in sympathy for the meek sufferer, and in disgust and bewilderment with my own people. How could they do such a thing! It was their fault that heavy nails were hammered through these hands which only had done kind deeds and blessed so many. How could he endure such pain; his body hanging there, his feet pierced as well, and his poor arms almost pulled out of their sockets by the weight of his body. No death in the bible was described so fully. This faultless being; this godly prophet. His own people had wanted it, my people. Why? Surely all these followers could have stood by him! In the end all had left him to go the last bit of the road alone! His mother stood and watched it all. How could she have done it? She stood by to watch with him, to comfort him by her presence, to let him feel that he wasn’t alone. Incredibly, too, he was concerned for her. He had said to one of his friends, "son, see your mother". He wanted him to take care of her, and for her to have someone to take care of. How considerate of him to arrange comfort and friendship for those he had to leave. He was no coward; he even prayed for those who hated him. When one of the occupants of the other crosses asked him very sincerely if he would remember him when he reached the kingdom he was talking about, Jesus told him that today he would be with him in paradise! What a magnificent statement! Did these people standing around still not realise that his Jesus was no ordinary human being? That he was God’s son? After being freed by the Americans Johanna-Ruth is baptised. No, I had no qualms about my baptism tomorrow. I joyously looked forward to this high honour and privilege to confess him openly as my Lord and my master. At ten minutes to ten I presented myself in the vestry. Did I need any encouragement? No, I felt so wonderfully happy and privileged as if I was walking through the gates of heaven itself. The Minister called my name. I felt alone but uplifted and strangely drawn to Christ. Humbly I knelt, and closing my eyes I experienced a high and holy moment indeed. God had placed his hand upon me and he seemed to assure me "I shall not leave you comfortless, I will come to you" (John 14.18). He had come to take the place of my own dead father*. Till this day he has acted as such. The Minister’s voice broke through my thoughts, "Johanna-Ruth Dobschiner, I baptise you in the name of the Father, the son and the Holy Spirit. Amen." I felt the cold water make the shape of a cross on the forehead, and I heard the congregation singing the Aaronic Blessing from numbers 6, verses 24 to 26, "The Lord bless thee and keep thee, the Lord make his face to shine upon thee and be gracious unto thee, the Lord lift up his countenance upon thee and give thee peace, Amen". I returned to my seat. I could feel the everlasting invisible mark on my forehead. Whatever the future may hold for me, I knew that I would walk in God’s hand. *killed by the Germans Johanna-Ruth attends her first Holy Communion. The Church looked more awesome than usual. The pews were packed. At the front was a long table containing the bread and wine. Carefully I listened to all the minister had to say. Lifting the communion cup with the wine he blessed it, and explained that it reminded us of Christ’s blood which was shed for our sins. When he broke the bread, he said it was to remind us of Christ’s body, broken for us for the remission of our sins. Christ’s body, Christ’s blood! It was cruel that he had to endure all that for us. What hardship and loneliness he must have experienced! The physical pain, these rusty nails and a crown made of thorns, must have been terrible. How could the people have been so cruel to one who was only love, goodness, kindness, gentleness and purity? Probably because the light of his life showed up the black evil in their lives. That must have been why they put him to death. Evil hates kindness. Darkness hates light. It has been so from time immemorial. It will always be like that until Christ returns, to reign forever. The plate of bread cubes came my way. I put one gently in my mouth. Poor Christ, his body broken, broken for us, for me. Now his risen presence came to feed us all. I bowed my head. Thank you, Lord! Abide in me forever, I prayed. Johanna-Ruth’s uncle Bas is killed by the Germans Yes, dear child, the rumours you have heard are really true. They have shot our dear Uncle Bas. "That body of Uncle Bas! What wear and tear it had endured! At last it is at rest. But his burning spirit is alive. I believe that he is very close, inspiring me to continue his work." They took him from prison in Amsterdam for something he knew nothing about, and shot him. "Greater love hath no man than this, that a man lays down his life for his friends". There is no greater love available than this. The highest degree of love is sacrifice. Would I ever be capable of true love, selfless love, which entails true sacrifice? I was convinced that sacrifice like this would be possible in times of peace. Sacrifice does not involve big heroic acts only, but can be called for in day to day living. "Lord make me worthy of such sacrifice, privileged to live at such cost". This was my prayer. Johanna-Ruth returns to her former home. (All her relations had been murdered by the Germans) Here it was, my home....I stood long and silently, with all my memories before me. My eyes saw father, mother, the boys, Uncle Michael, Edith, Ruth.... I wasn’t among them, I was only an onlooker. I saw them going up and down those terraced steps. Would anyone lift those curtains? Who would look down? I’d often been called for dinner while playing here on my bicycle or with conkers. But these weren’t our curtains? "Oh Johanna, don’t give in", I encouraged myself; "look up, not just to those windows, look higher, higher!" "I will life up mine eyes unto the hills from whence cometh my help" (Psa. 121.1) My times are in thy hand, Why should I doubt or fear, My father’s hand will never cause His child a needless tear. My times are in thy hand! Let it be so! I’ll get nowhere without thee, oh Lord, and life isn’t worth living without thee either. I’ve put my hand to the plough, I won’t look back! I am determined to trust thee implicitly. I’ve proved thee faithful, Lord, and believe entirely that thou art the Immanuel, God with us! In life, with all its ups and downs. Only eternity will reveal the complete truth to us, but I do believe. Thou art Immanuel! Jesus, I fain would find Thy zeal for God in me, Thy yearning pity for mankind, Thy burning charity In me thy spirit dwell; In me thy mercies move: So shall the fervour of my zeal Be the pure flame of love. Charles Wesley, 1707 – 88 2 Corinthians chapter 6. (verses 3 to 10) Paul gives an account of his hardships We do nothing that people might object to, so as not to bring discredit on our function as God’s servants. Instead, we prove we are servants of God by great fortitude in times of suffering: in times of hardship and distress; when we are flogged or sent to prison, or mobbed; labouring, sleepless, starving. We prove we are God’s servants by our purity, knowledge, patience and kindness; by a spirit of holiness, by a love free from affectation; by the word of truth and by the power of God; by being armed with the weapons of righteousness in the right hand and in the left; prepared for honour or disgrace, for blame or praise; taken for impostors while we are genuine; obscure yet famous; said to be dying and here we are alive; rumoured to be executed before we are sentenced; thought most miserable and yet we are always rejoicing; taken for paupers though we make others rich; for people having nothing though we have everything. Sent by Doris 26 May 1976 Love brings out the best in us, it lifts us from the groove of selfishness and self-absorption, it has the power to move – the hardened heart, and gives a meaning to this crazy life be it love of brother, husband, sister, friend or wife. Much we have to learn of love, it teaches us to share, to sacrifice, to sympathise, to give and to forbear – without it man would soon be a dull and soulless clod, cherish this most precious thing, for it is the gift of God. Jesus teaches in the temple. ‘Yes, you know me and you know where I came from. Yet I have not come of myself; No, there is one who sent me and I really come from him, and you do not know him, but I know him because I have come from him and it was he who sent me’. We cannot hope to have on this earth all we desire, through suffering the soul is born, and faith tried in the fire, God’s secrets are too wonderful for us to understand, but this we know; that joy and grief walk hand in hand.
Only a few of you, my brothers, should be teachers, bearing in mind that those of us who teach can expect a stricter judgement. The letter of James Chap 3.V1. Jesus of Nazareth The world becomes alive and is immediately present in the story of Jesus, as told by the writers of the Gospels. All the people who encounter Jesus bear the stamp of this world: The priest and the scribe, the Pharisee and the Publican, the rich and the poor, the healthy and the sick, the righteous and the sinner. They appear in the story in a matter-of-fact and simple fashion, chosen at random and of great variety, and appearing in no particular order. Yet all the characters, however great their diversity, present a very human appearance. In their encounter with Jesus – whatever they experience in this encounter and whatever their attitude towards it – they come to this amazing event, their meeting with Jesus, as fully real people. Jesus belongs to this world. Yet in the midst of it he is of unmistakeable otherness. This is the secret of his influence and his rejection. He is a prophet of the coming kingdom of God. Yet he is in no way completely contained in this category and differs from the customary ways of a prophet. This Rabbi (Jesus) differs considerably from the other members of his class. Even external facts reveal this difference. Jesus teaches not only in the synagogues, but also in the open field, on the shores of the lake, during his wanderings. And his followers are a strange mixture. There are even among them those people whom an official Rabbi would do his best to avoid. Women and children, tax collectors and sinners. Above all, his manner of teaching differs profoundly from that of the other Rabbis. The reality of and authority of his will are always directly present, and are fulfilled in him. He even dates to confront the literal text of the law with the immediately present will of God. He speaks words of wisdom with the utmost simplicity. In all his utterances Jesus draws into the service of his message the world of nature and the life of man, and those everyday experiences which everyone knows and shares. Every one of the scenes described in the Gospels reveals Jesus’ astounding sovereignty in dealing with situations according to the kind of people he encounters. This is apparent in the numerous teaching and conflict passages, in which he sees through his opponents, disarms their objections, answers their questions, or forces them to answer for themselves. He can make his opponent open his mouth or he can put him to silence. (Mat 22.v.34). The same can be seen when he encounters those who seek help: Wondrous powers proceed from him, the sick flock around him, their relatives and friends seek his help. Often he fulfils their request, but he can also refuse, or keep the petitioners waiting and put them to the test. Not infrequently he withdraws himself (Mark 1.v.35), but, on the other hand, he is often ready and on the spot sooner than the sufferers dare hope (Mat 8.v.5, Luke 19.v1.), and he freely breaks through the strict boundaries which traditions and prejudices had set up. Similar characteristics can be seen in his dealings with his disciples. He calls them with the command of the master (Mark 1. V16), but he also warns and discourages them from their discipleship (Luke 9.v.57, Luke 14. v.28). Again and again his behaviour and method are in sharp contrast to what people expect of him and what, from their own point of view, they hope for. He withdraws from the people, as John reports, when he is to be made King (John 6. v.15). In his encounters with others we see time and again that he knows men and uncovers their thoughts, a feature which the Gospels have frequently elaborated to the point of the miraculous. The two sons of Zebedee meet with this quality when Jesus turns down their ambitious desires (Mark 10.v.35). Peter experiences it when, in answer to his confession of the Messiah, he is given Jesus’ words about the suffering of the son of man, and when, wanting to make Jesus forsake his path, he gives the sharp retort: "Get behind me, Satan! For you are not on the side of God, but of men" (Mark 8. 27 – 33). The same is expressed by the scenes which describe Peter’s denial (Mark 14.v.29), and the betrayal of Judas (Mark.14. v.17). It is important to note that in all of these instances the same feature recurs, by which the historical Jesus can be recognised. The Gospels call the immediacy of Jesus’ sovereign power his "authority". They apply this word to his teaching: "They were astonished at his teaching, for he taught them as one who had authority and not as the scribes". (Mark 1. v.22, Mat 7. v.29). They also use it for the power of his healing word (Mat. 8. v.5). In his encounters with the most different people, Jesus’ "authority" is always immediately and authentically present. But the people to whom he talks and with whom he deals are also there, undisguised and real. They all contribute something towards the encounter with him. The righteous contribute their righteousness, the scribes the weight of their doctrine and arguments, the tax collectors and sinners their guilt, the needy their sickness, the demoniacs the fetters of their obsession and the poor the burden of their poverty. All this is not eradicated or irrelevant, but it does not count in this encounter. This encounter compels everyone to step out of his customary background. This bringing to light of men as they really are takes place in all stories about Jesus. It happens each time, however, simply and as a matter of course, without in any way being forced, without that awkward compulsion towards self-disclosure which is well known from a certain type of later Christian sermon. Jesus’ aid bears, therefore, the stamp of a genuine involvement and a passionate tackling of the situation, when he is wrathful over the power of disease (Mark 1. v.41) and commands the demons (Mark 1. v.25); but also in the blessing when he calls the children to himself and lays his hands upon them or upon the sick (Mark 10. v.13, 7. v.31). The authority of Jesus is equally recognisable in his words and in his deeds, also in the consistency with which he sticks at it and keeps on it to the very end; both when he takes up a certain position, contends and helps, and when he withdraws and with-holds himself, not only from his opponents, but also from his followers. To make the reality of God present: This is the essential mystery of Jesus. This making – present of the reality of God signifies the end of the world in which it takes place. This is why the Scribes and Pharisees are offended: Because they see Jesus’ teaching as a revolutionary attack upon law and tradition. This is why the demons cry out, because they sense and inroad upon their sphere of power "before the time" (mat. 8. v.29). This is why his own people think him mad (Mark 3. v.21). But this is also why the people marvel and the saved praise God. Extracts from the book "Jesus of Nazareth", by Gunther Bornkamm, Professor of New Testament, University of Heidelberg. Reflections on the Beatitudes As Jesus uses the words, poverty and humility have their original meaning. The poor and they that mourn are those who have nothing to expect from the world, but who expect everything from God. They look towards God, and also cast themselves upon God; in their lives and in their attitude they are beggars before God. What unites those addressed in the beatitudes and pronounced blessed, is this, that they are driven to the very end of the world and its possibilities: The poor, who do not fit in to the structure of the world and therefore are rejected by the world; the mourners, for whom the world holds no consolation; the humble, who no longer extract recognition from the world; the hungry and thirsty, who cannot live without the righteousness that God alone can promise and provide in this world. But also the merciful, who without asking about rights, open their hearts to another; the peacemakers, who overcome might and power by reconciliation; the righteous, who are not equal to the evil ways of the world; and finally the persecuted, who with scorn and threat of death, are cast bodily out by the world. Whenever two or more of us are gathered in his name, there is love. I hoped that with the brave and strong
To toil amid the busy throng,
But God has fixed another part,
I said so with my breaking heart,
These weary hours will not be lost,
These nights of darkness, tempest – tossed,
With secret labour to sustain
To gather fortitude from pain,
If thou shouldst bring me back to life,
More wise, more strengthened for the strife,
Should death be standing at the gate,
But, Lord, whatever be my fate,
This hymn was written by Anne Bronte who died of consumption in Scarborough. She is buried in Scarborough, and to this day, 127 years later, her grave is still full of fresh flowers, and well cared for. The following inscription is on her tombstone. (Here) Lie the remains of Anne Bronte Daughter of the Rev. P. Bronte Incumbent of Haworth, Yorkshire She died aged 28 May 28th 1849 Whit Sunday 6th June 1976 O Thou who camest from above
Kindle a flame of sacred love
There let it for thy glory burn
And trembling to its source return,
Jesus, confirm my heart’s desire
Still let me guard the holy fire,
Ready for all thy perfect will,
Till death thy endless mercies seal,
Charles Wesley, 1707 – 88 Jesus said. (To his disciples) John 14 (v.26):- But your counsellor, the Holy Spirit, whom the father will send in my name, will teach you all things, and will remind you of everything I have said to you. The Acts of the Apostles. (Chapter 2. Verses 1 to 4) When the day of Pentecost came, they were all together in one place, when suddenly they heard what sounded like a violent wind, the noise of which filled the whole house where they were sitting; and there appeared to them tongues like flames of fire that came to rest on each of them, and they were all filled with the power of the Holy Spirit. The world of Jesus In the fourth century B.C., the teachings of Plato and Aristotle gave philosophy a new surge of life; and this philosophy was the dominating factor in the Greek – Roman civilization, bringing enlightenment, tolerance and moderation. During the time of Jesus the Jews had become widely scattered amongst the Greek and Roman cities, and the law of the Jewish community was seen as the ideal way of rule by the Greek philosophers; replacing to a large extent the many religions and the numerous Gods that were already in evidence in those countries. By the third century B.C, the Old Testament had been translated into Greek, and large numbers of Greeks were converted to Judaism. In Palestine, however, the Old Testament was expounded in Aramaic, and confrontation with Greek thought was avoided, though Greek was used when dealing with their co-religionists from all parts of the then known world. Later Christianity spread through the Roman Empire as a result of the teaching in the Greek synagogue – communities. It was the entirely new fusion of religion and morality affected in Jesus’ teaching which gave a religious justification to the moral requirements of everyday life. These requirements in themselves were not unknown to Greek – Roman civilization, but, because of this new religious justification, they had an effect in the life of the Christian congregations which made a deep impression on the surrounding world. The letter of Paul to the church of Rome (Chap 1. v.1 to 17) Paul a servant of Christ Jesus, called to be an apostle and set apart for the Gospel of God, the gospel he promised beforehand through his prophets in the Holy Scriptures regarding his son, who through the spirit of holiness was declared with power to be the son of God by his resurrection from the dead: Jesus Christ our Lord. Through him and for his name’s sake, we received grace and apostleship to call people from among all the gentiles to the obedience that comes from faith. And you also are among those who are called to belong to Jesus Christ. To all in Rome who are loved by God and called to be saints:- Grace and peace to you from God our Father and from the Lord Jesus Christ. Paul’s longing to visit Rome First, I thank my God through Jesus Christ for all of you, because your faith is being reported all over the world. God, whom I serve with my whole heart in preaching the Gospel of his son, is my witness how constantly I remember you in my prayers at all times; and I pray that now at last by God’s will the way may be opened for me to come to you. I long to see you so that I may impart to you some spiritual gift to make you strong – that is, that you and I may be mutually encouraged by each other’s faith. I do not want you to be unaware, brothers, that I planned many times to come to you (but have been prevented from doing so until now) in order that I might have a harvest among you, just as I have had among the other Gentiles. I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the Gospel also to you who are at Rome. I am not ashamed of the Gospel, because it is the power of God for the salvation of everyone who believes; first for the Jew, then for the Gentile. For in the Gospel righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: "The righteous will live by faith." Romans (Chap 5) Therefore, since we have been justified through faith, we have peace with God, and we rejoice in the hope of the glory of God. We also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us. The Sadducees, Pharisees, and Scribes, of the Bible The Sadducees:- were an older party than the Pharisees, and probably originated in the time of Solomon. They recognized the written law as binding, but were reserved as regards to oral traditions. They denied the immortality of the soul and did not believe in the reward of good deeds and punishment of bad deeds after death. They believed neither in the resurrection of the dead, nor in Angelic beings of spirits, nor in predestination. Their thinking was realistically sober. They were the part of the rich, of the chief priests, the landed nobility and the property owners, and were conservative in outlook. To preserve their property and influence, they pursued a policy of accommodation towards foreign powers. They were concerned about the preservation of old traditions, and national institutions. Men were provided by them for the highest offices of Jewish internal Government (High Priests, the supreme council and treasurers). During the Jewish revolt against Rome in A.D.70, the Sadducees waned into insignificance. The Pharisees:- were known as "the separated ones" because they kept away from any who were ritually unclean. They came from the class of craftsmen. They were devoted to the study of the Torah (the law of God in the Scriptures, which was the basic law of the community). Mostly they earned their living in various poorly paid jobs, but they produced scholars who were listened to and respected because of their learning, and not because of their birth. The leaders of the Pharisees (later called Rabbis), taught in the synagogues, and founded houses of learning. They originated in 2 B.C., and under Herod they lost their influence in the affairs of Government, but considerably increased their following. At the time of Jesus they were the biggest grouping of Jews in the country, but formed only a minority in the supreme council. Jesus was closer to the Pharisees than to any other sect of the time. They believed in spirits and angels and the resurrection of the body. They believed that what happens in the world stands under God’s sway, but the choice of deciding between good and evil rests with man. They also believed in a judgement of the righteous and sinners, and retribution after death. They preached penitence and repentance of sin as a way of bringing in the kingdom of God. Paul was a Pharisee. Scribes:- were sympathetic to the Pharisees, and were legal experts. The name Scribe was the title of an office and belonged to those who were versed in the law of the land. They deeply studied the Torah for professional interest. The Temple in Jerusalem Built by Herod it was begun in 20 B.C. and was ready for consecration after 10 years’ labour. But it was not completed until A.D. 64, shortly before the revolt against the Romans in A.D. 70. After the temple was destroyed by the Romans and Jerusalem fell, the wailing wall of the temple was left standing, and was the place where the Jews were allowed to bewail the loss of the temple. Behind the outer barrier of the temple, beyond which neither the Gentiles nor the Roman occupation forces were allowed, was the inner court. Jewish women were allowed to enter its eastern part, but the western part was reserved for male Jews alone; for only they could take part in the cult. In front of the temple stood the altar of burnt offerings; inside was the golden altar of incense, the seven branched candlestick which was always kept alight, and the table of the showbread on which twelve new leaves were laid each Sabbath. The holy of holies, which was separated from the rest of the temple by thick curtains, could be entered only by the high priest when he was to perform the act of expiation for Israel on the Day of Atonement. The ark of the covenant, which had once stood on this spot in the temple of Solomon, had been lost when Jerusalem was destroyed by the Babylonians in 587 B.C., when the temple was rebuilt two generations later, this spot was left empty. So from that day forward the blood of the goat, which was sacrificed by the high priest on the great Day of Atonement for the sins of Israel, was sprinkled over a stone on which the ark had once stood, instead of over the ark itself. Every day an incense offering was burnt in the temple and an unblemished one-year-old lamb sacrificed on the great altar of burnt offerings. Since pilgrims, who often came long distances, were unable to bring with them an animal for sacrifice, facilities were provided in the forecourt of the temple where they could buy an unblemished animal. This business gave rise to all sorts of trading, particularly since the Jews also had to change their money here into Tyrian coinage, which was the traditional currency of the temple. On the great festivals – Passover in Spring, Pentecost seven weeks later, then Tabernacles and The Day of Atonement in autumn – the city was packed with crowds of the faithfully who had come to pray (exceeding 25,000). In the Spring of A.D. 70 (Passover) the crowds were surprised by the Roman troops, and bitter fighting ensued right into the temple area, but eventually the building went up in flames and Judaism lost its visible centre in the world. But it managed to survive this frightful catastrophe and continues its existence to the present day. The Synagogues The first definite evidence for Jewish synagogues comes from the 3rd century B.C. They existed in every place where Jews were living; and in larger cities such as Jerusalem, Rome, Alexandria or Antioch. There were several synagogues where services were held and the law was studied and the children given instruction. Throughout the Roman empire the synagogue enjoyed official recognition and civil protection. The administration of the external affairs of a synagogue was in the hands of a committee of three members. The leadership was vested in the president who was responsible for the regular ordering of the services. He was assisted by the attendant who had to carry out the administration of scourging to anyone who had violated the law. At the entrance stood jars of water, so that everyone going into the synagogue could carry out the ritual cleansing. The scrolls stood in a niche and were brought out at worship. At least ten men had to be present before a service could begin. Like any other Jew, Jesus was free to take the floor in the synagogue and speak to the congregation. In St Luke’s gospel we are told that in his home town of Nazareth, Jesus went into the synagogue on the Sabbath and stood up to read. The scroll of the prophet Isaiah was handed to him, and from it he read from chapter 61. Verses 1 and 2:- "The spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord". To the great amazement of his hearers, the sermon which Jesus then added consisted of only one sentence: "Today this scripture has been fulfilled in your hearing". The rights which the synagogue enjoyed in the Roman Empire remained intact, even after the Jewish war; and many Gentiles were so impressed by the simple services that they gathered in the synagogues, and were admitted into the congregations. We think sometimes that at least we have a claim on God’s forgiveness. This is a mistake. Jesus’ message is: God will forgive. We are right to expect it, though we have no right to expect it. No right, that is, in the sense of a legal claim. This has its parallel in everyday experience, as Jesus said, for we, like children with a fond father, know for certain that we will be forgiven, though we know with equal certainty that we have no claim to forgiveness. It will be granted because God is good, not because we are good. It is God who loves us first and enables us to be good. When a sinner cries out to God for mercy, God has ‘already’ shown it to him and he is reborn. We are forgiven, not because we are worthy of forgiveness, but because, through God’s grace, we accept the forgiveness of which we never can be worthy. Were it otherwise, forgiveness would not be an act of grace at all, but something earned. We would have no need of Christ. Life is a narrow vale between the cold and barren peaks of two eternities. We strive in vain to look beyond the heights. R.G. Ingersoll 1833 – 1899 Jesus said:- "No one who puts his hand to the plow and looks back is fit for the Kingdom of God". Jewish Feasts The feasts are to commemorate various events in the history of Yahweh’s dealings with his people. The Feast of the Passover:- takes place in the Spring and is in remembrance of the exodus of the Jews from Egypt. Unleavened bread is eaten because there was no time at the exodus to wait for the dough to be leavened. The Feast of Weeks:- commemorates the making of the covenant on Sinai. Bitter herbs are eaten because the Egyptians had made life bitter for the Israelites forefathers. The Feast of Tabernacles:- takes place in the autumn and is to remind the Jewish people that their forefathers had to live in booths which they had to build on their journey through the wilderness. Booths are built and lived in during the feast.
Let no man’s thoughts be ruled by death. (Thomas Mann)
Was he like us? He learned as other children learn That knives are sharp and fire will burn, He learned to talk then sing a song Learned right from left and right from wrong One day he would be wise and good, But this took time, as well it should. He did not want it sooner than The time it takes to make a man Jesus’ death and resurrection If he died but did not rise,
If he rose but did not die,
The authentic marks of Jesus’ humanity are not found in his physical appearance or in his susceptibility to hunger, thirst, or weariness... (but) in his consciousness. Unless he had a human consciousness, he was not a man. If he did not think and feel, about himself and others, as a man does; if he did not take man’s lot for granted as being intimately, entirely, and irrevocably his own; if he did not share, at the very deepest levels of his conscious and subconscious life, in our human anxieties, perplexities, and loneliness; if his joys were not characteristic human joys and his hopes, human hopes; if his knowledge of God was not in every part and under every aspect the kind of knowledge which it is given to man, the creature, to have – then he was not a true human being, he was not made man. Can we imagine Jesus saying to himself, ‘I am not a man’, or asking himself, ‘am I a man?’, any more than we can imagine our entertaining such thoughts about ourselves?...He must have learned as we learn and have grown as we grow. His joys must have been human joys and his sorrows the immemorial sorrows of men like ourselves. He must have known loneliness, frustration, anxiety, just as we do. He must have felt temptations to doubt and fear. He would have loved others in the way men love their fellows – more, we shall say, but not differently. He, too, would have shrunk from death, the breaking of familiar ties with beloved things. His knowledge of God, for all its sureness and its peculiar intimacy, would have been the kind of knowledge it is given men to have of their creator and father. If all this were not true, would we be able to say that he was truly man? For the real marks of a man are not his shape and appearance, or the way he walks, but the way he feels and thinks in his heart, the way he knows himself, others, and God. John Knox As Jesus grew up he advanced in wisdom and in favour with God and men. Luke 2.v.52 Jesus as man His goodness was something he had to fight for. He was tried and tempted as any man. He suffered, not simply because he was already good, but to prove his goodness as we all need to do. This was the overwhelming impression Jesus made on his followers: He went about doing good. When they first came into contact with him, they met a completely mature, loving, selfless human being, someone who was empty of vanity and full of God, someone whom it made sense to follow when he preached the kingdom because the kingdom had taken possession of him. He was a worthy spokesman (or Prophet) of God’s word. No one could convict him of sin. He did not belong to the world of darkness: He was all light. Jesus cries from the cross "My God, My God, why have you forsaken me?" (Mat. 27. V.46.) The sinless sufferer on the cross, in his oneness with his brethren, felt their wrong-doing as his own, confessed in his forsakenness that God would have nothing to do with it save destroy it, felt that it separated between men and God, and that he was actually away from God...that he was his recoil and quiver should still have loved us so intensely that, when he felt the gulf fixed between God and sinners, he thought himself on our side of the breach and numbered himself with the transgressors – that is the marvel. This is the essential significance of Jesus undergoing the baptism of repentance. He is one with sinners. It is because he is so good and loving that he is strong enough to stand on our side of the divide. When Jesus emerged from the desert, his main task in life loomed ahead of him: To preach the kingdom of God, with what results he was not immediately able to see. One thing he was determined on: He would be God’s servant, his true obedient son, even if, at the end of the road, suffering and death awaited him. Luke 10. Verses 23 and 24:- Jesus intimates that he is the Messiah. "Blessed are the eyes that see what you see! For I tell you that many prophets and Kings desired to see what you see, but did not see it; to hear what you hear, but did not hear it." The Lord’s Prayer God’s name must be hallowed; his rule must hold sway over the heart, and his will be done; all anxiety must be laid aside and absolute trust be put in God who will provide for us; we must be forgiving as God is, and trust him in all adversity. The demands of God’s kingdom are absolute. Pass me not, O gentle saviour,
While on others thou art calling,
Let me at a throne of mercy
Trusting only in thy merit,
Heal my wounded, broken spirit,
Thou the spring of all my comfort,
Whom have I on earth beside thee?
Extracts from "Jesus who became Christ" (A truly great book) (By Peter de Rosa – Author, vice-principal and senior lecturer in theology at Corpus Christi College, London. The international institute for religious education.) Jesus a man; a first century Jewish layman. He became Christ. How can he have anything to say to us? What is Christ for us today? The answers to these questions must change as the ever-renewed fashions in theology demonstrate. As our knowledge of all things increases and our technology advances, and scientists probe deeper into the unknown; so it is with theology, we need to make sense of the past just as, by organizing our sensible impressions, we make sense of our present experience. It is essential to ensure that what happened once upon a time is of significance today. We need to know not only what was said in the past, but what they would have said had they been alive today in answer to our problems. Only when we know this are we in touch with the situation as it is today. Is there a special form of the Gospels? Have the Evangelists deliberately set out, before everything else, to influence us, to guide our reading by telling us what the nature of their story is? The answer to both these questions is yes. Mark tells us in the very first sentence; "This is the Gospel of Jesus Christ". Unless we realize this we will misread their writings; every sentence of them. The Gospel story is foreknown to be consummated in the death and resurrection of Jesus Christ, which is to say it has no end. It is the proclamation of the presence of Jesus alive in the midst of this believing community that continues to live by him. The resurrection conditions the way the Evangelists relate everything; hence it conditions the way they want us to respond to everything they tell us. They aim, above all else, to evoke faith in us and to guide the exercise of faith. The Gospels are a written proclamation of the resurrection of Jesus Christ from the dead. Everything sub serves this end: To give testimony that Jesus of Nazareth was truly from God and that God has raised him from the dead. The Gospels are documents of faith, they were written long after the death of Jesus because it was the resurrection that made the disciples grasp what ‘the facts’ really were: God had all the time been at work in him in ways that they now began to marvel at. They had possessed eyes but they had not seen. The resurrection meant that it was not too late for them to see for the first time. Earlier they had been faithless; earlier, therefore, they had been untrue to Jesus. Now they had found faith. They will scrutinize everything he said and did, everything he hinted at, all the testimony that the Old Testament gave to him. Out of all this will be woven, in a most creative way the Gospels: The primary documents of the Christian faith. The Gospels are a supreme example of the expressly acknowledged involvement of the early Christian community in the process of judging Jesus, of interpreting everything he said and did after he was ‘unmasked’ or detected as the Christ. With all the imagination and creative flair they had at their disposal, they brought the past of Jesus’ life up to date, in the light of Easter faith, as the permanently saving word and deed of the Christ of God. The kingdom of Jesus’ preaching consists of a new relationship now made possible between God and man, a relationship which brings with it immeasurable joy. This kingdom is characterized by meekness, mercy, poverty, purity of heart, and forgiveness of enemies. Those entering the kingdom may have enemies, but they are enemies to no one. They must be a neighbour to everyone, even to their enemies. They who are subject to the rule of God are anxious, not about this world’s goods, but only about doing God’s will. God’s will comes first, and everything else follows from that. A man must abandon his piety. The kingdom takes priority over the rigorous keeping of the laws. A child is the image of one who enters the kingdom; he knows he has earned nothing: He accepts what is offered him with simple gratitude. Jesus teaches that whoever wants to enter the kingdom must make a dramatic and far-reaching decision. The new law for the imminent kingdom is a law of love. Only the Gospel of love and not a series of enactments and prohibitions can lead to the fulfilling of the law. Jesus aims to bring about a complete reformation of the inner man, a renewal of the heart. The whole Gospel must be preached to everyone. We must not hide the Christian ethic on the plea that the Gospel’s demands are too difficult or unrealistic. Jesus demands of everyone who wishes to be his disciple and to enter the kingdom, a radical conversion or change of heart. Entrance into the kingdom depends upon a man renouncing everything for its sake. So great is the joy he experiences on finding it that he gives up everything to make the purchase. Jesus was trying to evoke this radical decision in all his hearers all through his ministry and he was satisfied with nothing less. The kingdom of God was already in process of coming, and a person had to respond to him by becoming absolutely poor and chaste and meek. Any disciple of his had to show an absolute generosity, self-denial and willingness to forgive, a love which embraces everyone, even enemies, and especially the despised and the outcasts. Christ’s disciples must be like their master and take up their cross; they must be prepared to endure every form of (contumely) (disgraceful treatment), and insult on the way to crucifixion. In the Gospels, there are not two standards but one: The ideal standard of the kingdom. There are no first – and second – class travellers on the journey to God: All of us must strive to be perfect as our heavenly father is perfect. If we are to be faithful to the new age that breaks into the world with the coming and consummating death of Christ. The Gospel insists that we should all leave everything, sell everything, give everything, and obey in everything for the sake of the kingdom. Any lesser standard is a refusal of Christ, a refusal to be like God. According to Jesus, no law can fulfil the demands of love, but love can fulfil the demands of law unthinkingly and with relish because the love is essentially free. And love can reach the heights and the depths where law cannot gain a foothold. It is not possible, Jesus realized, to save mankind by forcing them to keep laws. By stressing law, the law is probably not kept. It is by emphasizing not law but love that we receive the strength from God to keep the law. "Love your enemies and pray for those who persecute you". The demand is unconditional; it is made of everyone all the time. Jesus was against those who used religious practices to cover up the uncleanness of their hearts. His denunciation of the Jewish leaders and priests was long and vehement. This was because they were totally opposed to the gospel of grace. They rejected the image of God as love and forgiveness to which Jesus committed himself when he offered pardon to the poor and the despised. The Scribes and Pharisees, so scrupulous in their religious observances, neglected justice and mercy and faith; they spotted the splinter in their neighbour’s eye and could not see the plank in their own. It was to such people that the outcast Christ said: "The tax-collectors and the harlots go into the kingdom before you". Jesus’ image of God is as "The father who cares". Keeping in mind God’s care for us, we ought to live blissfully and without anxiety. The person who is anxious about tomorrow loses the joy of living today. We are forbidden by Jesus to live in tomorrow. We must live now, always and only now. Tomorrow will take care of itself. Of course, we must plan for tomorrow, but only on condition that we don’t stop living today. If we seek first of all the kingdom of God our Father, everything else will be ours as well; we will be really rich. We must pray for everything we need in secret to our Father who sees in secret. We must pray unceasingly but without anxiety, he will take care of us, knowing as he does all our needs. The secret Father-God is always there. He rewards us secretly with his love. If we ask him, he gives us the Holy Spirit to speak through us. This Father-God reveals to us a secret wisdom which the "wise and understanding" do not even suspect. Such is the serenity of the teaching of Christ. The world has found it too soul-searing and too revolutionary, which is perhaps why it has seldom been tried. Be merciful, says Jesus, because you have received mercy. Forgive because you have been forgiven by God your Father. We will be treated as we treat others. We will be examined – sentenced or acquitted – by the same criteria we have applied to our fellows. In Mark, the earliest Gospel, Jesus says to God in the hour of his agony: "Abba, Father, all things are possible to thee; remove this cup from me; yet not what will, but what thou wilt" (14.v36). Almost all we know about Jesus is summed up in this moment. So close is he to God he says, "Abba, Father". His confidence in God is absolute. He feels that if he appeals to God, he will send him twelve legions of angels – enough to conquer empires. But a son must be obedient to his father’s will and Jesus had a profound awareness of God as holy and good. He came to share with us the relationship in which he stood to God, the relationship of son to father. Christian faith is a giving of oneself to Jesus crucified and living. It entails commitment to Jesus, not simply as the one who preached the kingdom, but as the one in whom the kingdom has come. The primary confession of Christian faith is: Jesus is not dead but the living Lord. In the Christian belief a man sees God and his will for him. In this light, he is able to find his way in this ambiguous (doubtful uncertain) and often frightening world. Only when we commit ourselves to Christ, do we find his word is true and his power to heal is a power over us. By his word, we come alive today; by his power that reaches into the heart, we undergo a lasting, spiritual reformation. Jesus gave sight to the blind; hearing to the deaf, healing to the possessed as signs that God’s kingdom was in process of coming. The meek and humble of heart were able to read the signs correctly. Miracles are there as part of the Gospel in which God’s glory is manifest, a glory which we can share today. They are written down so that we can test for ourselves that what they say is true: Jesus crucified and living is the life, the light, the health, the joy of all the world. People need to be practically convinced that the resurrection is continuing every moment. Jesus is, as it were, always dead and awaiting resurrection in us. He rises not once but every day like the sun. He is resurrected in us or he lies cold in the tomb of our hearts. Will we give Jesus new life? Will we show forth his glory today? Will we carry on his healing activity wherever we go? These are the questions provoked in us by the timeless, Christian Gospel. Without his disciples, Jesus is powerless and faceless, a beautiful corpse. An empty tomb holds little interest for people nowadays. They are far more interested in split atoms than in empty tombs; in spacemen up there, rather than in Christ who is up there or out there – somewhere else, anywhere, but not here. Jesus is alive in us. He will be among us wherever two or three are gathered in his name. He is here in the interchange of love between people, in the hope we inspire, in the joy we bestow. The Christian community exists only to show forth his love, his sensitiveness and concern, his longing for his Father’s glory. Whenever Christ’s work is done, whenever someone is recovered from despair or cared for and loved, Christ is risen and we can sing our alleluias. Jesus was an extraordinary human being, full of God. He did work wonders through the faith he evoked. But the first question posed by the miracles is this. Is the living Christ still working in us what those miracles signify? Are we ourselves in Christ’s name, miracle-workers? Can we work real miracles? When a disciple of Christ holds out the hand of true friendship to a stranger, the withered hand is healed. When he gives someone a reason for living when he had none before, or when he so demonstrates the power of Christ’s spirit that someone believes, then he has raised the dead. When someone is an outcast, and Christ’s disciple brings him ‘home to the human race’, he has healed the leper. God’s rule is thereby extended. The living Christ makes a promise – that his followers will do greater works than he did. Having passed over to the Father, Jesus sends his spirit on us. If to belong to the kingdom is to participate in the new life consequent upon the overthrow of sin and death, then, in the name of Jesus risen, his disciples are able to offer this life, victory and healing to others. Jesus spoke in parables, these parables were something entirely new. In all the rabbinic literature, not one single parable has come down to us in the period before Jesus. Jesus did not use examples, as other Rabbis, to illustrate his teaching; his parables were his teaching. They do not simply enlighten the mind; they demand involvement and response. Jesus listeners become part of the parable. By making the correct response, they gain entrance into the kingdom. Jesus came to shatter the comfortable life that people had built for themselves on the foundations of their own achievements, and to replace it with the new life of the kingdom. A teacher a saint of extraordinary quality, he naturally met with tremendous opposition. In the face of this opposition, he went on preaching, without wavering, the message of divine forgiveness which he himself embodied in his pursuit of the lost sheep of the house of Israel. We know a very great deal about Jesus of Nazareth who became Christ. Apart from the essential facts of his life – that he was baptized by John worked wonders, preached God’s kingdom, spoke in parables, acted out a great deal of his teaching in symbolic actions like the cleansing of the temple suffered and died on the cross – we know him as a distinctive individual. He was, above all, a man who felt himself to be in a position of such unique intimacy with God that he dared to address God as ‘Abba, my Father’. He fostered this intimacy in a life of continual prayer. Jesus preached the kingdom. But the kingdom (or rule) of God was not something from which he himself could be detached. Through his own words and wonderful deeds the kingdom was in the process of drawing near. Here is a man so close to God that he is doing, on God’s behalf, the most important thing his race had ever been called to do. Naturally, as a Jew Jesus could not imagine anything more important, than what was to be accomplished by his own people, God’s elect. When, in John’s Gospel, Jesus preaches not God’s kingdom but himself as the resurrection and the life, as the source of eternal life to all who come to him, we see this as a legitimate extension of Jesus’ own preaching. Jesus was quite clearly conscious of his oneness with God and of the identification of his work with God’s work. Strengthened by his intimate communion with God, Jesus spoke with a sovereign authority that Moses himself, the most renowned leader in Jewish history, could not equal. The Scribes and Pharisees were certainly no match for him. Jesus was a man completely sure of himself because he never doubted his loving relationship to God his Father. A man of God, he attached, often with deep irony and prophetic vehemence, the inhuman, legalistic system which was frustrating the word of God. The law, intended to express the saving will of God and to set men free, was at that time being used by lawyers to undermine the prophetic principles of mercy, justice and truth. So clearly did Jesus perceive the absolute, constantly original demands of God, he insisted that even the Sabbath – most sacred to Jews – had sometimes to be put aside if love was to prevail. In his sense of the priority of human need, in his emphasis on loving care especially for the indigent (poor and needy, we see the figure of a man pre-eminently free and holy. Jesus, holy and undefiled. This was how his disciples remembered him. He was a man who could not be deflected by so much as an inch from the sacred will of God. And, strangely, while he was undefiled himself, his single aim in life was to search out sinners. These became his special friends; the prostitutes, the publicans, tax collectors, the lowly. He who lived out the beatitudes of meekness, poverty, purity of heart, never ceased to tell the outlaws of Jewish society that God loved them. He was showing them God’s love in his own loving quest for them. And he ate with them to show in the most vivid way he could the interchange of life he wished for. He who was identified with God in his saving and forgiving love was identified with the poor and the wretched in their misery. Despite the fact that the Gospels proclaim Jesus as Lord and son of God in power, his sheer humanity – so accessible and so vulnerable – shows through all the time. He was a man of faith, indeed the pioneer of our faith; A man of joy who had given his whole self for the kingdom’s sake. He was a man of deep insight into human nature. He was a man of such personal attractiveness that people detached themselves from the dramatic figure of the Baptist to follow him. He was always full of peace and confidence in the future. When doubts were cast upon the outcome of his ministry – so narrowly based, it seemed, on a group of fishermen, publicans and prostitutes – Jesus spoke parables of the kingdom’s growth being as certain as that a mustard seed will grow into a big bush, and that a pinch of leaven will ferment a whole mass of dough. Never did Jesus appear to doubt that, though the harvest which is God’s kingdom may take a long time, require immense patience and seem sometimes to be non-existent, it was coming inexorably. Out of small, secret beginnings, God’s glory was in process of being manifested. Jesus, on occasions, is lonely and surprised. He asks questions to discover things he does not know, and is surprised at some of the replies given him. He is tempted. He fasts and feels hungry. He prays throughout the night. He loves his friends and needs them, especially in times of tiredness and trial. He is courageous and deliberately faces up, (an unknown Galilean with a rough provincial dialect,) to the authorities in Jerusalem. He can be angry and sarcastic as well as bitter. He is disappointed when a trusted friend betrays him. He is terribly afraid and alone in the presence of death. He asks to be released from death if it is possible. But he goes on trusting in God in the immense desolation and darkness that floods his soul. Later, when he was nailed to the cross, we witness a free man whose whole bearing declares, "I lay down my life of myself. No man takes it away from me". Jesus is not a neutral, anonymous human being, a man whose manhood has been blotted out by Glory. Nor is he, as he is depicted so often academic writings, someone who shares our essence but not our existence; someone who possesses our nature but none of its problems, its history, its experience. He was a man who led a very individual life and was involved in the history of a very individual people, his Jewish brothers. Jesus’ human personality shines through the Gospels. His action, his dream of God, his teaching on the kingdom and human brotherhood, make him very real. The essential Jesus is the man who, on being asked, "How often must I forgive, seven times?" replies "No, seventy times seven", that is, times without number. The essential Jesus is the man of whom it makes sense to report that he promised paradise to a dying thief as a reward for one kind word. After all the critical study of Jesus, the more sure we become that here is a real person in history, many-sided, often perplexing, certainly too great to be reduced to any common type, and not fully intelligible to us; but, for all that unmistakeably individual, strongly defined in lines of character and purpose, and challenging us all by a unique outlook on life. Jesus’ resurrection is not a miraculous proof designed to convince us of Jesus’ divinity. It is the supreme source of life for Jesus, and so for us, too, because he is our wisdom and righteousness before God. Without the resurrection, there would be no Jesus Christ and so no Christianity. Christianity is not a system of ideas or holiness, but fellowship with Jesus Christ. Without the resurrection, there would have been no life for us or in us. Who would preach a glorious but dead Jesus? What life could a corpse communicate? What confidence could we retain in God’s fidelity to his covenant had Jesus remained forever dead? Only the resurrection provides us with the full basis for faith and a satisfactory image of God. Unless Jesus had been raised, we would have lost all confidence in God and ceased to look on him as father. It is almost impossible to over-emphasize the closeness of Christ’s death and resurrection in the scriptures. The resurrection does not cancel out or, in any way, annul the cross. It is not as if after Easter we need only preach the resurrection. Without the cross, the resurrection would be a piece of make-believe, an imaginary triumph over sin after an imaginary death. Equally, without the resurrection, the cross is nothing but a ghastly, unredeemed and unredeeming tragedy. In our lives, there is the cross aspect: discipline, self-denial. But we experience at the same time the resurrection, since it is not merely afterwards but in the discipline and self-denial that we can find God, hence life, joy and self-surrender. Jesus was most true to himself in death when he surrendered himself for our sakes in love to God; and he lives on forever as the obedient son of God. This is what his perpetual stance is. This is his eternal reality in which he is consummated (or made perfect) forever. Belief in Christ’s resurrection is far from being the consequence of scientific investigation. It entails abandoning ourselves to the God of Jesus crucified; and he alone, our father, the God of the living, is able to show us the face of the risen Christ. God the mystery comes to us through a man, like ourselves in everything except that he did not fail his father. It is dangerous to think in terms of ‘The manhood’ of Jesus being, as it were, inconsequential in comparison with his divinity; rather, Jesus Christ is our meeting point with God. In him, we find God and are reconciled to God. Failure to focus on Jesus of Nazareth who became Christ is a failure to know God. Holiness is sometimes confused with inhumanness; the ‘supernatural’ as it is called, is expected to be weird, abnormal, and unattractive. Jesus has completely reversed this expectation. The son of God was no different from other men, except he lived human life most humanly, most intensely and most caringly. I return to this basic standpoint: The human and divine in Christ are distinct but do not constitute two. The human in Christ is the divine expressing itself in the only possible way. Jesus is the supreme instance of man being the Lord of creation. Were the divine to express itself in any other way than the human, we who are only human would not be capable of apprehending it. Christians want to give their whole attention to Christ and his message. He is not any word of God; he is the fulfilment of Israel and God’s decisive word. It is a startling word. It tells of strength in weakness, wisdom in folly success in failure, divine in the human at its most human, redemption through the scandal of the cross, life in death – hence, meaning in everything, even the apparently meaningless. We centre on God’s vanquishing of death, on Christ’s Passover by means of death to new life. It can be put like this: We focus on Christ’s death only because of the evidence there of a love stronger than death, a love that broke the bonds of death and overcame death’s absurdities. The Gospel is good news only if it proclaims that death is vanquished. Jesus ultimately proved that he had always relied on God alone, the gracious God, the living God who raises the dead. Jesus went down into the pit (death) where only God can help. At the crucifixion, God didn’t ‘do anything’; he didn’t step in and put things right. He ‘only’ let himself be found. Jesus shows to Israel and to his church that in the condition of this sinful, fragmented, war-torn world, God’s love often comes in the form of suffering. When suffering is made into a means of expressing love and even joy, it redeems. What Christ guarantees is that God himself can always be found, even in the suffering. This explains why there is not really a ‘problem of evil’ in the New Testament as there was in the old. There is ‘nowhere, where God is not’. This is the sense in which God does not change. He is not the untarnished, imperturbable, stainless steel God of Greek philosophy. Rather, he is unchanging in his covenantal love and fidelity. And he promises to sustain us in all our trials so that in the end we win through. Christ is the image, the perfect mirror, the complete model of God. He, too, in all his dealings with us and his attitudes towards us is love and forgiveness. His message in word and deed was always that God loves and is gentle towards the sinner who humbly acknowledges his sin. God simply forgives without payment anyone who responds with love to his own unfailing offer of love. How did Jesus come to this startlingly original idea? Jesus did not know it all in advance, as it were. He didn’t come ‘from outside’ with a clear understanding of our problem and a ready-made solution to it. He found God in human need. He perceived God’s will in the response he felt called upon to make to this need. He recognized God as father. He came to this recognition because he took his fellows to his heart as his brethren. He so identified with sinners that he himself experienced God’s gentleness with sinners. God’s graciousness to them was first experienced as graciousness to himself who bore the fate of sinners. Jesus, the reconciled man, the man who did no sin, knew God’s forgiveness best of all because he knew it as God’s forgiveness of himself as our representative. In death, his love overcame hate and won for him the spirit of love. This spirit he now spreads in the hearts of believers, enabling them to master sin through love and to imitate God as he did. Faith can be grounded only on Jesus crucified, who is alive by God’s power; and he proves he is alive by enabling us to pass with him from death to life in our day-to-day experience. The Christian message was first preached in its fullness when a humiliated and humbled Peter saw his crucified Lord looking upon him supportingly, forgivingly, lovingly, as he walked across the sea of death. The church is not like Christ’s body: It is Christ’s body. Christ exists, but he cannot exist without, or in isolation from his brethren. This is not to say Christ doesn’t really exist or he only exists in the minds and hearts of believers. Paul means that we are necessary to Christ as our bodies are to us; our bodies constitute us. Christ is a member of the human family and therefore, incomplete, a non-entity, without his brethren. Only through them was he able to love and serve God in his lifetime. And God never envisages Christ in isolation from us, or us in isolation from Christ. We are all one in Christ Jesus. Jesus is the solitary isolated grain of wheat that must die in its aloneness; but, once it dies, there is a rich harvest of communion. Once he had passed over to his father he was able to bestow the spirit. For Paul, the resurrection took place when Christ became a living spirit. Now he diffuses his very being among his brethren without restriction. He is powerful. He communicates through his spirit, in ways quite closed to him when he was in the flesh. He is less distant from the world now than he ever was. We know so little about life with after death that we can do no more than qualify it with predicates that are contrary to those we apply to life now. ‘What is sown is perishable, what is raised is imperishable. It is sown in dishonour, it is raised in glory. It is sown in weakness, it is raised in power (1.cor.15:42-3). In other words, Paul knows nothing about what is called ‘The after-life’. He only trusts in God, the giver of life. However, Paul has richer insights to share with us than that. The body is essentially the principle of relatedness and communion between human beings. To believe after dying must mean that these relationships are not severed but raised to a higher level than before. Christ’s own resurrection showed this. Christ, not distant now but near, not remote in what concerns his followers and needy people, but immediately accessible to everyone. He lives in them all as they live in and by their own bodies. This is to say, they are him. They are his body. What are the risen Christ proves is that death leads not necessarily to the end of communion but to the restructuring of human relationships. This is why the question, ‘where will the risen bodies be and how will they all fit into heaven?’, is not Paul’s question. In the first place, Paul never says we will go to heaven, but that Christ (heaven) will come to us. Secondly, human relatedness, human bodiliness, will be enhanced, but to ask, ‘where?’, does not make sense. Or, at any rate, all we can do is trust God that we will be embodied in each other just as Christ is embodied in us today. That is quite enough for us. Hark the glad sound! The saviour comes,
Let every heart prepare a throne,
He comes the prisoners to release,
The gates of brass before him burst,
He comes the broken heart to bind,
And with the treasures of his grace
Our glad hosannas, Prince of peace,
And heaven’s eternal arches ring
Philip Doddridge 1702 - 51 God, if he is known to exist, can only be known as the one who makes a total difference for us. For he is known as infinitely higher than us, in worth as well as power; and as having so made us that our own final self-fulfilment and happiness are also the fulfilment of his purpose for us. We cannot know that such a being exists and be at the same time indifferent to him. For in knowing him we know ourselves as created and dependent, creatures on the periphery of existence, whose highest good lies in relation to the divine centre of reality. It was not right that he should appear in a manner manifestly divine and completely capable of convincing all men; but it was also not right that he should come in a manner so hidden that he could not be recognized by those who sincerely seek him. He has willed to make himself perfectly recognizable by those; and thus, willing to appear openly to those who seek him with all their heart, and hidden from those who flee from him with all their heart; he so arranges the knowledge of himself that he has given signs of himself, visible to those who seek him, and not to those who do not seek him. There is enough light for those who only desire to see, and enough obscurity for those who have a contrary disposition. Are we seeking power for power’s sake? Or are we seeking to make the world and our nation better places to live? If we seek the latter, violence can never provide the answer. The ultimate weakness of violence is that it is a descending spiral, begetting the very thing it seeks to destroy. Instead of diminishing evil, it multiplies it. Through violence you may murder the liar, but you cannot murder the lie, nor establish the truth. Through violence you may murder the hater, but you do not murder hate. In fact, violence merely increases hate. So it goes. Returning violence for violence multiplies violence, adding deeper darkness to a night already devoid of stars. Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that. Rev. Martin Luther King It fell upon a summer day,
The mothers from a village brought
He took them in his arms, and laid His hands on each remembered head;
Forbid them not; unless ye bear,
Unto my kingdom ye may come
Of innocence, and love, and trust,
Of joy, and thoughtlessness of self,
All happy thoughts and gentle ways, And loving – kindness daily given, And freedom through obedience gained, Make in my heart thy heaven. O happy thus to live and move!
God’s beauty everywhere, his love,
Then, father, grant this childlike heart, That I may come to Christ, and feel His hands on me in blessing laid, Love – giving, strong to heal
St. Anselm’s concept of God (1033 – 11-0) Archbishop of Canterbury Something than which nothing greater can be thought. Thus it is forbidden to identify as God any being such that it is conceivable for this being to be surpassed in value. Although the formula "that than which no greater can be conceived" does not tell us what particular qualities must belong to such a being, yet St Anselm believed that the theologian can in fact to some extent describe the divine nature by listing those attributes which it is better to have than to be without. "What goodness, then, could be wanting to the supreme good, through which every good exists? Thus you are just, truthful, happy and whatever it is better to be than not to be – for it is better to be just rather than unjust, and happy rather than unhappy. Indeed the unfolding of the nature of God from the formula by means of an intuitive knowledge of those qualities which it is better to have than to lack, represents the concept as a whole. Any universe (as distinguished from a chaos) must be orderly and to that extent "as though designed". We see in nature, mind, arising out of matter (since the human brain is formed within a biological process), as well as matter being ordered by mind. The Humanist point of view. The existence of God is only the existence of a modification of consciousness in a fleeting form of organic life on the surface of one of the planets of a small star in one of the many millions of galaxies. The idea of deity is simply an idea in a number of streams of consciousness which are precariously dependent upon fleeting animal organisms. The idea of God is simply a thought or a sentiment in the consciousness excreted by a brief combination of nerve cells. Peter Howard addresses clergy of all
denominations in church house, One of the things so wrong in so many
of the Christian forces of today is that we think being nice, kind, sweet and
owing allegiance to each other is Christian. I love my wife dearly. I have three
children and I love them with all my heart, but none of these people is as
important to me as Jesus Christ. He comes first in my life.... In my own life, if I am living straight
and the maximum God shows me, people change. If people do not change, there
is some sin, definite, concrete, which is preventing that happening around me. Not every thought I get in my heart
comes directly from God. Many of them do not. But I know from experience that if
honestly and without preconception I open my heart to God and say, ‘what do
you want me to do?’ then if there is something he wants me to do, he has a way
of showing me. God will show us where the sin is if we are not effective. God
will give us the answer to it. I feel myself a man of many frailties
and much weakness. I hope that before I die I shall have changed out of all
recognition and be wholly different tomorrow from what I am today. Just as
indeed I am different today from what I was yesterday. It is like a great shoal of silver fish
flashing through your heart and mind – new ideas for people, fresh approaches
to problems, deeper insight into the mood of the times, costly, daily, personal
decision that is the price of shifting our force and our nation ahead. I try and
snatch one or two of those silvery fish as they fly from the mind of God into
the mind of men and women and children like ourselves. Absolute moral standards for those who
lack faith may be a good starting point if they wish to play their part with all
of us in a revolution that will change this country and the world. For my part, my life is given – and I
mean given – to shifting the whole world to the cross.” (Anglican
and author) There are two revelations in
Christianity – the revelation of God and the revelation of ourselves.
No man ever really sees himself until he sees himself in the presence of
Christ; and then he is appalled at the sight of himself. True W. Gibson If science is known by result – and
this is in fact where its certitude rests – so, too, are the truths of
religion. The experimental tests of
religion are more delicate and unstable than those of science; for the raw
material – the heart of man – has not that implicit obedience to the law of
its own nature which is observable in metals of minerals or even living tissues.
Inconveniently but gloriously, it has a free and unconditioned element.
Again and again, in the laboratory itself, the experiment is botched.
Yet where it is triumphantly concluded – in a Buddha, in a Lao-Tse, in
a St. Francis of Assisi, in a St. Peter Claver or a John Woolman – the
experimental proof of religion shines forth with a light no less clear than that
of science. He is persecuted – and rejoices in
it. He puts Christ before his most
loved family – and before life itself. His
life and witness are set on a hill, for everyone to see.
He is an infectious case. He
is disciplined. He takes up his
cross. Next to losing the sense of a personal
Christ, the worst evil that can befall a Christian is to have no sense of
anything else. To grow up in a
complacent belief that God has no business in this great groaning world of human
beings except to attend to a few saved souls is the negation of all religion.
The first great epoch in a Christian’s life, after the awe and wonder
of its dawn, is when there breaks into his mind that Christ has a purpose for
mankind, a purpose beyond him and his needs, beyond the churches and their
creeds, beyond heaven and its saints – a purpose which embraces every man and
woman born, every kindred and nation formed, which regards not their spiritual
good alone but their welfare in every part, their progress, their health, their
work, their wages, their happiness in this present world. Angel voices, ever singing Round
thy throne of light, Angel harps, forever ringing, Rest
not day or night; Thousands only live to bless thee, And
confess thee Lord of might. Thou who art beyond the farthest Mortal eye can scan, Can it be that thou regardest Songs of sinful man? Can we know that thou art near
us And will hear us? Yes, we can. Yes, we know that thou rejoicest O’er
each work of thine; Thou didst ears, and hands, and voices For
thy praise design; Craftsman’s art and music’s measure For
thy pleasure All combine. In thy house, great God, we
offer Of thine own to thee, And for thine acceptance
proffer, All unworthily, Hearts, and minds and hands, and
voices In our choicest Psalmody. Honour, glory, might, and merit Thine
shall ever be, Father, Son, and Holy Spirit, Blessed
trinity Of the best that thou hast given Earth
and heaven Render thee. Extracts
from “God is with us” by Ladislaus Boros (Hungarian
Jesuit)
Most gracious Lord;
in joy or pain; No tender voice like thine
Come quickly and abide,
Can peace afford
or life is vain. I need thee every hour;
I need thee every hour;
Stay thou near by:
teach me thy will, Temptations lose their power,
and thy rich promises
When thou art nigh.
In me fulfil. This declaration, the most stirring and
significant document since the Magna Carta was proclaimed, was signed by the
founding fathers on 4 July1776. It
ran as follows:- “We hold these truths to be
self-evident, that all men are created equal, that they are endowed by their
creator with certain unalienable rights that among these are life, liberty and
the pursuit of happiness”. His dazzling glory would crush our
souls. He did not wield any power
save humility. He wanted to be and
to remain with us. With us men,
wretched as we are. We can only
explain Christ’s life if we accept something incomprehensible, which at first
seems nonsense, even blasphemy: God
himself is humility. It was a fearsome thing, to be the son
of God. Christ bore within himself a
truth that came from God himself, in him there welled up immeasurable love and
friendship. Without
a city wall, Where the dear Lord was crucified Who
died to save us all. We may not know, we cannot tell, What pains he had to bear; But we believe it was for us He hung and suffered there. H died that we might be forgiven, He
died to make us good. That we might go at last to heaven, Saved
by his precious blood. There was no other good enough To pay the price of sin; He only could unlock the gate Of
heaven and let us in. O dearly, dearly has he loved, And
we must love him too, And trust in his redeeming blood, And
try his works to do. Cecil
Frances Alexander, 1823 – 95
Love
of our neighbour would wither were it to lose the flower of compassion from
which sprang the rich harvest of the hospital workers and the nursing orders.
Love of mankind can have but one meaning to devote oneself with all
one’s energies and all one’s heart to man’s need of relief from distress
and affliction. by
Ladislaus Boros Mercy is one of the greatest acts the
human heart is capable of. Its
source is love. If love has become
really deep rooted in a person, that is, if it has taken possession of his body
and soul and of his whole being, then at the same time it has made him liable to
suffer. People are astonishingly
quick to notice the unselfish and generous heart.
From selfless love, they seek help and above all the warmth of human
affection: The hungry seek food, the
thirsty ask for a drink, the naked for clothing, the stranger for a home, the
captive for release; the sick ask to be cared for and the dying ask for comfort,
the unrighteous desire patience, the ignorant ask to be taught, the sorrowful
seek consolation, and all men call for prayer.
It is customary to speak of the seven works of mercy.
They are a visible expression of all the misery of human existence.
To take this misery upon ourselves brings suffering with it, sometimes
unbearable suffering. The distress
of others takes more out of us than does our own suffering.
Our existence if threatened more by the frailty of others than by our own
weakness. The helplessness of
someone who is suffering is often too much for us.
Someone comes to us with his face drawn with his suffering, and we are
powerless and unable to help. There
still remains one final work of mercy that cannot simply be equated with the
other seven, because it is the basis of all mercy.
When suffering goes really deep, one can often only help by
“sympathizing”, sharing in the suffering.
The only thing one is still able to do is to open one’s heart, let the
suffering of the other person pour in, and persevere in sharing in his
suffering; until he finds that his suffering is relieved because someone who
loves him is sharing the burden. Anyone
who thinks it is easy to persevere in love to the bitter end in this way, so
that this becomes the most characteristic act of our life, does not yet know the
profundity of human love. The
merciful person opens his heart, the innermost centre of his personality, to the
misery and suffering of another. In
the depths of human love there is an emotional power, through which we can
accept anyone who is helpless just as he is, and in which the sufferer’s cries
for help find a response. The
suffering of another person touches the very essence of our own being.
If we look with the eyes of selfless love at those whom we encounter,
they drop the mask of their everyday assurance and reveal to us their true
countenance. How to approach old age by Ladislaus Boros Man
must never have the experience of being fully realised and brought to
completion, otherwise the life that is in him grows cold.
A man who “lives on” is one who believes, who is convinced that there
is something greater for him, that he has not yet come to an end. The Red Flag It
shrouded oft our martyred dead: And
ere their limbs grew stiff or cold. Their
heart’s blood dyed its every fold. Then
raise the scarlet standard high! Within
its shade we’ll live and die! Tho’
cowards flinch and traitors sneer, We’ll
keep the red flag flying here! Gallipoli Dazed with the dust of battle, the din
and the cries, The men with the broken heads, and
blood running into their eyes, Of these shall my song be fashioned, by
tale told”. (John Masefield) “These hills, and the ground
commanded by them were the scenes of some of the noblest heroism which ever went
far to atone for the infamy of war” (John Masefield) “This morning we landed guns, and hot
work it was, for the horses and men, to get them into position.
One awful sight I saw was when one of the horses that were taking the
guns up the hill got shot through the open mouth into the back of the throat.
The driver brought it down to the beach, staggering along, to be examined
by the vet. It dropped in a heap,
dying fast. Another man was bringing
the other horse, for they work in pairs, and when it reached its dying chum it
pawed the ground and cried like a child, great tears rolling down its face.
Trembling all over, it was led away at the order of a big Australian who
said it was too hard to watch its grief.” (An eye witness). Comment:-
Even horses have their feelings, and war brings them moments of great
distress. “In May there were no flies.
In June they came by armies; in July by multitudes.
They came fresh from tins of putrefying food cast into no – man’s –
land, from blackening bodies in the scrub or on the wire, and from the excrement
in the Turkish trenches. These
bloated flies alighted on the moisture of your lips, your eyes, your nostrils;
they dropped on each morsel of food and pursued it into your mouth and down your
throat…dysentery raged, it became universal.
Everybody had it. In any
normal campaign every man of them would have been sent on a stretcher to the
base. Yet, in spite of all this, of
the heat, the flies, the stench, the disease and the frustration, yes
frustration, for being held up, unable to get ahead; In spite of all this the
army’s spirit never faltered.” (An eye witness). “In the sight of all those men
standing still, silent, orderly in their ranks, facing the imminence of death, I
got my answer to the hasty moralising about war.
Ten thousand years of peace would fail to produce a spectacle of so great
a virtue.
(Sir Julian Corbett). Total British casualties 205,000
(115,000 killed, wounded or missing). And
90,000 evacuated sick. Official
Turkish casualties 251,000. The cost of the evacuation:-
28 Officers and 1,573 men killed, wounded or missing.
(A heavy price). Extracts
from “God is with us”, by Ladislaus Boros. The emotion of regret is a most
valuable one. It signifies that a
man can look at himself from outside, that he can be dissatisfied with himself,
that he is greater than the reality produced by his past.
What regret says is this: “I
am aware of my own wretchedness; there is within me a longing for something
better; I am sorry that I have not been different. “Regret is where man begins
to be truly human and to return to the depths within his being where he is
“himself”, so becoming able, as it were, to sit in judgement on himself. Wherever faith is, the abyss of
possible doubt is opened up. Our
faith is always a search for something that is not there.
It is genuinely not easy to live and to lift ourselves up into something
that is greater than ourselves. A
mature person believes, not because it is easier to believe, but in spite of the
fact that it is more difficult. The man who possesses the word of Jesus
can also hear his silence; for the word of God came forth out of silence.
Our silence is achieved by overcoming our turmoil.
Jesus’ speech was the result of his overcoming his silence.
Silence is not merely the absence of speech.
It is not something negative; it is “something” in itself.
It is a depth, fullness, a peaceful flow of hidden life.
Everything true and great grows in silence.
Without silence we fall short of reality and cannot plumb the depths of
being. Only in silence can the soul
begin to become aware of something greater.
Silence is full of greatness and reality.
What is important speaks from the depths of the heart.
Cautiously it knocks on the door of the soul.
Its voice is usually scarcely audible.
On Allan’s Christmas card to his mother (1976) Longfellow
(1807 – 1882) Myself Goethe
(1749 – 1832)
With the feet-on-the-ground
practicality that has made her one of the world’s most sought-after teachers,
Corrie Ten Boom shows us how we can love those who hate us, how we can enter
heaven in the midst of hell, how we can stay sane in a world that has lost its
reason. “A camp, Corrie
– a concentration camp.
But we’re...in charge...”I had to bend very close to hear.
The camp was in Betsie!
But – she had too much to do! She
could not -. The day thou gavest, Lord, is ended, The
darkness falls at thy behest; To thee our morning hymns ascended, Thy
praise shall sanctify our rest. We thank thee that thy Church
unsleeping, While
earth rolls onward into light, Through all the world her watch is
keeping, And
rests not now by day or night. As o’er each continent and island The
dawn heads on another day The voice of prayer is never silent Nor
dies the strain of praise away. The
sun that bids us rest is waking Our brethren neath the Western sky, And
hour by hour fresh lips are making Thy wondrous doings heard on high. So
be it Lord; thy throne shall never, Like earth’s proud empires, pass
away; Thy
kingdom stands, and grows forever, Till all thy creatures own thy sway. John Ellerton, 1826 – 93. Perhaps
you love the poor, perhaps you cannot stand injustice, perhaps you are
sensitive to the freshness of a child, to innocence, to purity, perhaps you
appreciate nature, and perhaps you experience affection, pity, admiration?
Under all these forms you have said “Yes” to God!
You did not recognise him, but never mind.
They were realities of God. Poverty
of self. The refusal to love is the one single
thing that defiles a person. The
most sacred thing in the world is man. If
we love and save only one man we are doing something eternal. Each of us who has lived his faith has
experienced a death and a resurrection. We
can be renewed, we can completely transcend ourselves, and we can be
regenerated. We can experience
something so good, so true, and so great that we know it for always.
We can be sure that if we love and believe in Jesus we can share his life
and his eternity. Kathleen
Bliss Historian, Theologen, religious teacher, Author and secretary of the
Church of
We
toil through pain and wrong, We
fight and fly, We
love, and then ere long Stone
dead we lie, Oh!
Life, is all thy song, Endure,
and die? “Tis finished” the tears of And divinity stooped to humanity’s
tomb With the light of his love to encompass
its gloom. At 5.10 p.m. he entered a chapel in Give me the wings of faith to rise Within
the veil, and see The saints above, how great their joys, How
bright their glories be. Once
they were mourners here below, And poured out cries and tears; They wrestled hard, as we do
now, With sins, and doubts, and
fears. I ask them whence their victory came; They,
with united breath, Ascribe their conquest to the lamb, Their
triumph to his death. They marked the footsteps that
he trod, His zeal inspired their breast; And, following their incarnate
God, Possess the promised rest. Our glorious leader claims our praise For
his own pattern given; While the long cloud of witnesses Show
the same path to heaven. Isaac
Watts, 1674 - 1748 One of Four men led her in.
Had I not known she was coming, perhaps in that first moment I would not
have recognized the Hannah of five years ago.
Her once soft, wavy hair hung in a filthy tangle, her ravaged face
reflected untold suffering, her large, expressive eyes were blackened, and there
were ugly welts on her cheeks and neck. That
was my first glimpse of her.” So it was Hannah after all.
Wonderful, sparkling Hannah, who had encouraged us with her upraised
thumb when we had last parted. She
was the first to go. She, who had
been so sure we would return to tell our comrades of our exploits; I felt I had
to speak, but the words, strangled in my throat; eventually I managed to utter,
“She was the most wonderful person I ever knew”. Dearest
Mother: I
don’t know what to say – only this: A
million thanks, and forgive me, if you can. You
know so well why words aren’t necessary. With
love forever, Your
Daughter Written
by Hannah Senesh:-
The
Buddha (The Wise) (About 600B.C.) Proper
name – Gotama. (Born
in India
) Proclaimed
four truth:- 1st
The fact of suffering, of inner discord, of fear. 2nd
Selfishness, pleasure of the flesh, selfish ambition – bring unhappiness 3rd
Break fetters of fear, physical desires, love of self, and the soul is free. 4th
– Eight fold plan – right beliefs, right ideals, right speech, right
efforts, right actions, right means of earning a living, right thoughts, right
meditation. (This
path leads to freedom) Formula for a Buddhist convert – “Glorious Lord!
Glorious Lord! Just as if one
should set up, Lord, what has been overturned, or should reveal what had been
hidden, or should point out the way to one who had lost his way, or should bring
a lamp into the darkness, in order that those who had eyes might see invisible
things, thus has the blessed one preached the law in many ways.
I take refuge, Lord, in the blessed one, and in the teachings and in the
brotherhood. May the blessed one
receive me from this day forth, while my life lasts as a lay Disciple.” The Buddha taught that heaven and hell
are states of mind, and man’s life is determined by his thought; if a man
harbours thoughts of selfishness or anger or passion he is caught in a trap.
If he thinks the right thoughts he enters into joy, freedom and eternal
life. Out of suffering and sorrow,
if one thinks aright, faith rises. Faith
causes joy, and a spiritual happiness which leads to serenity.
He who has this concentration can see realities. A sick and ailing man must say to
himself, “though my body is sick, my mind shall not be sick”.
Thus must you train yourself. Pliny
the Elder A.D. 23-79 (When
sentenced to death) Confucius (600 B.C.) (Lived at the same time as Lao Tzu) The Religion is the only force which has
ever appeared which is able to control for any length of time hate, malice,
selfishness, self-advancement at the expense of others, cruelty, falsifying,
disregard of promises given, covetousness, theft on small or large scale,
unbridled appetites. If human life
held nothing but these attitudes and actions and their results, humanity would
be more British than the beasts. When
people cease to live for virtue, intellectual and artistic activity, reverence,
sympathy, and self-control; when they harbour and encourage the hangover of the
animal instincts, civilizations go down in terrible wars. How
shall I seek the goal to gain While
others live in fear and pain? Should
I this self of mine preserve And
fail those other selves to serve? The purpose of life is the attainment
of perfection, in character, in workmanship, in the thoughts we alone hear, in
the deeds we alone know of. The moral and ethical issues taught by
Christ are inescapable, and there is no abatement of the law that as a man sows
so shall he reap. Was brought up in a turmoil of hatred
and bloody feuds, plundering of neighbours and stealing of slaves and women.
The orphan boy Muhammad grew up in the home of his uncle, and when he was
about 40 he heard the voice of God calling him to proclaim to the people of
Arabia the highest standard of honesty and loving kindness and goodwill towards
men philanthropy, and to denounce indulgence of the animal passions
licentiousness. His
consciousness of direct communion with God was so compelling that he was
immediately obedient to the call. He
taught in public places; in the street, on a hillside, wherever a crowd might
be, saying to the people, “There is only one God, he who is creator and Lord
of heaven and earth, who ordains the sun to shine by day and the darkness to
give rest at night, who in his love sends water from heaven upon the earth, who
makes the palm trees grow and give forth its luscious dates, who made the
stately hills and the blue sky, who teaches man to know and understand what they
knew not – he is God, and there is no God but him.
He and his angel hosts cry, ‘we will hurl the truth at falsehood, and
it shall smite it, and lo! It shall vanish’.”
He called his religion “Islam”, that is, surrender to the will of
God. The glorious doorway through
which one entered into God’s peace was, “Thy will, not mine be done”.
Each Prophet was a trumpet blown by the breath of God, a resurrection
morning calling those in the graves of disobedience to God to rise and live
again. Socrates
(470 – 399 B.C.) (Student
of Plato) Extracts
from “Transforming Light” by Albert Vail (Minister) (A great book – W. G.) Professor Bancroft, the chemist, in his
“methods of Research”, records the immense import of the “Flash of
Genius” to scientific discovery. A kindred form of rapture is achieved,
in greater or less measure, by every artist of high gifts, “The
“Artist’s” own mind, or some part of it, seems to look on at the happy
miracle from without, enchanted or awed by the strange uncalculated rightness of
each effortless touch that he gives to the thing that takes shape in his
hands...and, yet again, a kindred rapture may visit a man suddenly faced with
peril and opportunity in a battle or an accident.
He is released – that is all you can say.
Fear and desire, his two keepers through life, to preserve and enchain
him, are suddenly gone, and he goes to self-sacrifice as lightly as a child
draws its breath, with so perfect a freedom from all sense of effort, danger, or
pain that presently he is surprised and abashed...When people credit him with
heroism.” (*Amos -
Biblical Prophet who lived middle 8th century B.C.) (*Ezekiel was a Prophet who lived in
586 B.C. His life was spent in exile
in Where he is going, how he thinks. An endless fountain of immortal drink, Pouring unto us from the heaven’s
brink. Nor do we merely feel these essences For one short hour,... they become a
cheering light Unto our souls, and bound to us so
fast, That, whether there be shine, or gloom
o’ercast, They always must be with us, or we die. In the future we have the inspiring
hope of thousands of years to come when God’s plan and laws will be accepted
by humanity as the best way of life. It
was such a hope which caused the early Christians to hold so tenaciously to
their belief in the Christ that they eventually saved their world from the
savagery of Roman decadence and the Northern tribes.
What the Christ spirit accomplished once can be accomplished again.
In the perspective of thousands of years of time perhaps this present
period of disintegration may not be so long as it now seems. Mahatma
Gandhi (1869 – 1948) Tell me the old, old story Of
unseen things above, Of Jesus and his glory, Of
Jesus and his love. Tell the story simply, As
to a little child; For I am weak, and weary, And
helpless, and defiled. Tell me the story slowly, That I may take it in – That wonderful redemption, God’s remedy for sin. Tell me the story often, For I forget so soon; The early dew of morning Has passed away at noon. Tell me the story softly, With
earnest tones and grave; Remember I’m the sinner Whom
Jesus came to save. Tell me the story always, If
you would really be In any time of trouble A
comforter to me. Katherine
Hankey 1834 – 1911 Jesus,
friend of little children, Be a friend to me; Take
my hand and ever keep me close to thee Teach me how to grow in goodness Daily as I grow; Thou hast been a child and
surely Thou dost know. Step
by step, O lead me onward, Upward into youth; Wiser,
stronger, still becoming In thy truth Never leave me nor forsake me, Ever by my friend, For I need thee from life’s
dawning To its end. Walter
John Mathams, 1853 -1931 End
of Book Two. In
this book I have tried to find the nature and the reality of God as seen through
the thoughts of his many followers, who have served him in their writings.
Their faith has shone brightly, and with great inspiration throughout
their many, and varied books. 5
May 1977 |