[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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One of the most striking parts of the Day of Atonement is that of the scapegoat. The high priest placed read more
One of the most striking parts of the Day of Atonement is that of the scapegoat. The high priest placed both his hands on the head of a goat and confessed all the sins of the nation. Then the goat carrying the sins of the people is sent off into the wilderness. But it is not just a piece of history! There is in the modern world a quest for scapegoats though with one enormous difference. Whenever there is an accident or a tragedy, there is a search for someone to blame. Often all the modern means of communication join in; accusations, resignations, demands for compensation and the rest. If a guilty person is found, then an orgy of condemnation and vilification. Rarely a sense of, there but for the grace of God go I. Instead of dealing gently with one another's failure because of our own vulnerability to criticism, there is the presumption that we are in a fit condition to judge and to condemn. The enormous difference? The original scapegoat followed a confession of the sins of the people. There was no blaming of someone else, but an admission of guilt and a quest for the forgiveness of God. The goat wasn't hated, but was a dramatic picture of the carrying away sins. It was the very opposite of a selfrighteous victimisation of someone else. Ever since 200 A.D., Christians have seen the scapegoat as a picture of Jesus. As it was led out to die in the wilderness bearing the sins of the people, so he was crucified outside Jerusalem for our sins. We are to be both forgiven and forgiving people.
Continuing a short series of verse on Christ: Hard it is, very hard, To travel up the slow and read more
Continuing a short series of verse on Christ: Hard it is, very hard, To travel up the slow and stony road To Calvary, to redeem mankind; far better To make but one resplendent miracle, Lean through the cloud, lift the right hand of power And with a sudden lightning smite the world perfect. Yet this was not God's way, Who had the power, But set it by, choosing the cross, the thorn, The sorrowful wounds. Something there is, perhaps, That power destroys in passing, something supreme, To whose great value in the eyes of God That cross, that thorn, and those five wounds bear witness.
Take care that all your offerings be free, and of your own, that has cost you something; so that ye read more
Take care that all your offerings be free, and of your own, that has cost you something; so that ye may not offer of that which is another man's, or that which ye are entrusted withal, and not your own.
Commemoration of Birinus, Bishop of Dorchester (Oxon), Apostle of Wessex, 650 If all you have found [in Christianity] read more
Commemoration of Birinus, Bishop of Dorchester (Oxon), Apostle of Wessex, 650 If all you have found [in Christianity] is advantage, whether it is fun or profit or security, then you haven't started following Him yet. His way is the way of the Cross. The world can be very hard on those it hates. If it is not hard on you, perhaps it sees nothing in you to hate. But then it doesn't see Jesus in you, for it hates Jesus with an undying hatred. While your way is still all fun, all easy, all jolly, it is only your way: when you turn from it to follow His way, it will cost. It may cost you everything you have. That is what it cost Him.
Lord, remove every barrier the enemy has put in place, so that the only barrier which remains is the cross read more
Lord, remove every barrier the enemy has put in place, so that the only barrier which remains is the cross itself.
All theological language is necessarily analogical, but it was singularly unfortunate that the Church, in speaking of punishment for sin, read more
All theological language is necessarily analogical, but it was singularly unfortunate that the Church, in speaking of punishment for sin, should have chosen the analogy of criminal law, for the analogy is incompatible with the Christian belief in God as the creator of Man. Criminal laws are laws, imposed on men, who are already in existence, with or without their consent, and, with the possible exception of capital punishment for murder, there is no logical relation between the nature of a crime and the penalty inflicted for committing it. If God created man, then the laws of man's spiritual nature must, like the laws of his physical nature, be laws -- laws, that is to say, which he is free to defy but no more free to break than he can break the law of gravity by jumping out of the window, or the laws of biochemistry by getting drunk -- and the consequences of defying them must be as inevitable and as intrinsically related to their nature as a broken leg or a hangover. To state spiritual laws in the imperative -- Thou shalt love God with all thy being, Thou shalt love thy neighbor as thyself -- is simply a pedagogical technique, as when a mother says to her small son, "Stay away from the window!" because the child does not yet know what will happen if he falls out of it.
The Gospel is not presented to mankind as an argument about religious principles. Nor is it offered as a philosophy read more
The Gospel is not presented to mankind as an argument about religious principles. Nor is it offered as a philosophy of life. Christianity is a witness to certain facts -- to events that have happened, to hopes that have been fulfilled, to realities that have been experienced, to a Person who has lived and died and been raised from the dead to reign for ever.
This is great literature and great religious literature, this collection of ancient writings we call the Bible, and any translator read more
This is great literature and great religious literature, this collection of ancient writings we call the Bible, and any translator has a deep sense of responsibility as he undertakes to transmit it to modern readers. He desires his transcript to be faithful to the meaning of the original, so far as he can reach that meaning, and also to do some justice to its literary qualities. But he is well aware that his aim often exceeds his grasp. Translation may be a fascinating task, yet no discipline is more humbling. You may be translating oracles, but soon you learn the risk and folly of posing as an oracle yourself. If your readers are dissatisfied at any point, they may be sure that the translator is still more dissatisfied, if not there, then elsewhere -- all the more so, because, in the nature of the case, he has always to appear dogmatic in print.
Feast of Henry Martyn, Translator of the Scriptures, Missionary in India & Persia, 1812 Some have said that the read more
Feast of Henry Martyn, Translator of the Scriptures, Missionary in India & Persia, 1812 Some have said that the power of a Redeemer would depend upon two things; first, upon the richness of the self that was given; and second, upon the depths of the giving. Friend and foe alike are agreed on the question of the character of Jesus Christ... Whatever our creed, we stand with admiration before the sublime character of Jesus. Character is supreme in life, hence Jesus stood supreme in the supreme thing -- so supreme that, when we think of the ideal, we do not add virtue to virtue, but think of Jesus Christ, so that the standard of human life is no longer a code but a character.
