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[At the Garden of Olives Monastery] Why are you all so quiet all the time? I say, still whispering at him in this hoarse voice. We are teachers and workers, he says, not talkers. Workers, O.K., I say, but how can a teacher be quiet all the time and teach anybody anything? Christ was the best, he says, thinking of something. He lived thirty-three years. Thirty years he kept quiet; three years he talked. Ten to one for keeping quiet..
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[Magic] is not mere superstition. It can corrupt people who otherwise carry on their daily duties with apparent reasonableness and common sense… It exploits man’s urgent desire for all the material good things of life — health, prosperity, success, good luck — and at times, it may even descend to aggressive acts against one’s competitors and supposed enemies and rivals. It rests upon an assumption, not always explicit, that divine power can be manipulated and used for human ends. And it is the more dangerous among people who assume that since God is love, He will do whatever they ask, provided they use the right formula in asking. Magic mocks God’s freedom no less than His purpose. For it binds men more and more in a prison of fear and selfishness. Far from liberating divine power, it shuts out the free and creative forces of love and self-sacrifice that alone ennoble life and remove the alienation of men one from another. Love, not compulsion, casts out fear.
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[Mr. Gifford] made it much his business to deliver the people of God from all those false and unsound rests that by nature we are prone to take and make to our souls. He pressed us to take special heed that we took not up any truth upon trust — as from this or that, or any other man or men — but to cry mightily to God that He would convince us of the reality thereof, and set us down therein by his own Spirit in the holy word.
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[St. Paul] always contrived to bring his hearers to a point. There was none of the indeterminate, inconclusive talking which we are apt to describe as sowing the seed. Our idea of sowing the seed seems to be rather like scattering wheat out of a balloon… Occasionally, of course, grains of wheat scattered out of a balloon will fall upon ploughed and fertile land and will spring up and bear fruit; but it is a casual method of sowing. Paul did not scatter seeds, he planted. He so dealt with his hearers that he brought them speedily and directly to a point of decision, and then he demanded of them that they should make a choice and act on their choice. In this way he kept the moral issue clearly before them, and made them realize that his preaching was not merely a novel and interesting doctrine, but a life. (Continued tomorrow).
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[Thomas] Carlyle believed that every man has a special duty to do in this world. If he had been asked what especially he conceived his own duty to be, he would have said that it was to force men to realize once more that the world was actually governed by a just God; that the old familiar story, acknowledged everywhere in words on Sundays and disregarded or openly denied on week-days, was, after all, true. His writings, every one of them, … were to this same purpose and on this same text — that truth must be spoken and justice must be done; on any other conditions, no real commonwealth, no common welfare, is permitted or possible.
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A basic principle in the interpretation of the Bible is that one must first ask what a given Scripture was intended to mean to the people for whom it was originally written; only then is the interpreter free to ask what meaning it has for Christians today. Failure to ask this primary question and to investigate the historical setting of Scripture have prevented many Christians from coming to a correct understanding of some parts of the Bible. Nowhere is this more true than in respect to the last book in the Bible. Here, there has been a singular lack of appreciation for the historical background of the book; the book has been interpreted as if it were primarily written for the day in which the expositor lives (which is usually thought to be the end time), rather than in terms of what it meant to the first-century Christians of the Roman province of Asia for whom it was originally written. This has resulted in all sorts of grotesque and fantastic conclusions of which the author of the Revelation and its early recipients never would have dreamed.
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A Christian has no right being in a fight unless it’s a spiritual fight.
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A man may blaspheme against the Son of Man and be forgiven; but the sin against the Spirit of Truth — what can God Himself do with or for the man who will not acknowledge the truth he knows, or follow the light he sees?
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A man may carry the whole scheme of Christian truth in his mind from boyhood to old age without the slightest effect upon his character and aims. It has had less influence than the multiplication table.
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A man’s physical hunger does not prove that that man will get any bread; he may die of starvation on a raft in the Atlantic. But surely a man’s hunger does prove that he comes of a race which repairs its body by eating, and inhabits a world where eatable substances exist. In the same way, though I do not believe (I wish I did) that my desire for Paradise proves that I shall enjoy it, I think it a pretty good indication that such a thing exists and that some men will. A man may love a women and not win her; but it would be very odd if the phenomenon called falling in love occurred in a sexless world.
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A near-hit bolt of lightning can create a lot more Christian thinking than a long-winded sermon.
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A science which does not bring us nearer to God is worthless. … Simone Weil August 18, 2000 My biological work convinced me that the One who was declared dead by Nietzsche, and silent by Sartre, actually is very much alive and speaking to us through all things. … C. J. Briej
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