Christ is God (Rom. 9:5). Jesus is Lord (Rom. 10:9, 12-13; 14:5-9; 2 Cor. 4:5; 12:8-10; Phil. 2:9-11 [expressly after the Resurrection]; Col. 2:6; 1 Tim. 6:3; Titus 2:13 [where he is called God and Savior]; Heb. 1:3-14). Christ is the image of God (2 Cor. 4:4; Col. 1:15), in the form of God (Phil. 2:5). The fullness of God dwells in him (Col. 1:19; 2:9). He is in God (Col. 3:3). God and Christ are often coupled together (2 Cor. 10:4-6; Col. 2:2; 1 Tim. 5:21; 2 Tim. 4:1; Heb. 13:20), as is the Lord Jesus Christ with our God and Father (Rom. 15:5-7, 8; 1 Cor. 8:6;2 2 Cor. 1:3; 11:31; Eph. 1:3; Col. 1:3; 1 Thess. 3:11, 13; 5:23; 2 Thess. 1:5-10; 2:16; 3:5).
Love is the all-or-nothing of the kingdom of God. Above all we are to love (Col. 3:14; 1 Peter 4:8). Everything we do is to be done in love and, thus, communicate love (1 Cor. 16:14). We are to imitate God by living in Christlike love (Eph. 5:1""2), and if we do this, we fulfill the whole law (Matt. 22:37""40; Rom. 13:8""10). If we lack this, everything else we do is devoid of kingdom value, however impressive it might otherwise be (1 Cor. 13:1""3).
Gregory A. Boyd
I recall once seeing a commentary advertised as having been written in prison without recourse to other commentaries and by reliance on the Holy Spirit alone. I doubt whether those last two phrases are complementary. If God has set teachers in the church (1 Cor. 12:28; Eph. 4:11) and many have written books, can good come out of ignoring them, let along parading that ignorance as glorifying God? God's work is never a one-man show. The one who represents the visible part of the iceberg must ever ackowledge his or her debt to others. I like to remember that the First Epistle to the Corinthians was from Paul and Sosthenes (1 Cor. 1:1) and that the Epistle to the Colossians was from Paul and Timothy.
We do not teach and practice community of goods but we teach and testify the Word of the Lord, that all true believers in Christ are of one body (I Cor. 12:13), partakers of one bread (I Cor. 10:17), have one God and one Lord (Eph. 4). Seeing then that they are one, ... it is Christian and reasonable that they also have divine love among them and that one member cares for another, for both the Scriptures and nature teach this. They show mercy and love, as much as is in them. They do not suffer a beggar among them. They have pity on the wants of the saints. They receive the wretched. They take strangers into their houses. They comfort the sad. They lend to the needy. They clothe the naked. They share their bread with the hungry. They do not turn their face from the poor nor do they regard their decrepit limbs and flesh (Isa. 58). This is the kind of brotherhood we teach.
...God will be 'all in all' (I Cor. 15:28) when we are no longer what we are now, a multiplicity of impulses and emotions, with little or nothing of God in us, but are fully like God , with room for God and God alone. This is the 'maturity' (cf. Col. 1:28) towards which we speed.
Gregory of Nazianzus
It is the privilege of the new Jerusalem which is above, that there is no temple therein, Rev. 21.22, no ministry, no preaching, no sacraments in heaven, but God shall be all in all. An immediate enjoyment of God in this world without ordinances is but a delusion. In the church triumphant prophecies shall fail, 1 Cor. 13.8; but in the church militant, "despise not prophesyings, " 1 Thess. 5.20.
...if we know God our knowledge of... everything will be brought to perfection, and, in so far as is possible, the infinite, divine and ineffable dwelling place (cf. Jn. 14:2) will be ours to enjoy. For this is what our sainted teacher said in his famous philosophical aphorism: 'Then we shall know as we are known' (I Cor. 13:12), when we mingle our god-formed mind and divine reason to what is properly its own and the image returns to the archetype for which it now longs.
As long as I remain imperfect and refractory, neither obeying God by practising the commandments nor becoming perfect in spiritual knowledge, Christ from my point of view also appears imperfect and refractory because of me. For I diminish and cripple Him by not growing in spirit with Him, since I am 'the body of Christ and one of its members' (I Cor. 12:27).
Maximus the Confessor
Almost every sin is committed for the sake of sensual pleasure; and sensual pleasure is overcome by hardship and distress arising either voluntarily from repentance, or else involuntarily as a result of some salutary and providential reversal. 'For if we would judge ourselves, we should not be judged; but when we are judged, we are chastened by the Lord, so that we should not be condemned with the world.' (1 Cor. 11:31-32).
Gregory of Nazianzus
... you must hasten to oppose pernicious pride of mind, before it penetrates into the marrow of your bones. Resist it, curb the quickness of your mind and humbly subject your opinion to the opinions of others. Be a fool for the love of God, if you wish to be wiser than Solomon: 'If any man among you seem to be wise in this world, let him become a fool, that he may be wise' (I Cor. 3:18).
The heart is refined, spiritual, and heavenly by nature - guard it; do not overburden it, do not make it earthly, be temperate to the utmost in food and drink, and in general in bodily pleasures. The heart is the temple of God. 'If any man defile the temple of God, him shall God destroy' (I Cor. 3:17).
John of Kronstadt
We need to be impressed with these words in verse [2 Cor. 1:]9-'we should not base our confidence on ourselves but on God.' Through the redemption of Christ, the very God, who is in the heavens, has come into us, into our spirit (Col. 1:27; 2 Tim. 4:22). Thank the Lord that He is now in our spirit, calling us to forget about the soulish things and turn to our spirit to meet Him. We should no longer trust in our self, in our soul, but in God who is in our spirit.
Our forefather Adam... used his freedom to turn toward what was worse and to direct his desire away from what had been permitted to what was forbidden. It was in his power 'to be united to the Lord and become one spirit with God...' (I Cor. 6:15). But Adam was deceived and chose to cut himself off voluntarily from God's happy end for him, preferring by his own free choice to be drawn down to the earth (cf. Gen. 2:17) than to become God by grace.
Maximus the Confessor
There is One God and One Mediator between God and man, the man Jesus Christ (cf. I Tim. 2:5). For He still pleads even now as man for my salvation; for He continues to wear the Body which He assumed, until He make me a god by the power of His Incarnation; although He is no longer known after the flesh (cf. II Cor. 5:16) ? I mean, the passions of the flesh, the same, except sin, as ours.
Gregory of Nazianzus
Perfection... is clearly not achieved simply by being naked, by the lack of wealth or by the rejection of honors, unless there is also that love whose ingredients the apostle described (cf. I Cor. 13) and which is to be found solely in purity of heart. Not to be jealous, not to be puffed up, not to act heedlessly, not to seek what does not belong to one, not to rejoice over some injustice, not to plan evil - what is this and its like if not the continuous offering to God of the heart that is perfect and truly pure, a heart kept free of all disturbance?
The fields are still ripe for harvesting (cf. Jn 4:35); God continues to give the growth (cf. 1 Cor 3:6). We can and must believe, with the late Pope John Paul II, that God is preparing a new springtime for Christianity (cf. Redemptoris Missio, 86). What is needed above all, at this time in the history of the Church in America, is a renewal of that apostolic zeal which inspires her shepherds actively to seek out the lost, to bind up those who have been wounded, and to bring strength to those who are languishing (cf. Ez 34:16).
Pope Benedict XVI
Many have said much about love, but you will find love itself only if you seek it among the disciples of Christ. For only they have true Love as love's teacher. 'Though I have the gift of prophecy', says St. Paul, 'and know all mysteries and all knowledge? and have no love, it profits me nothing' (I Cor. 13:2-3). He who possesses love possesses God Himself, for 'God is love' (I Jn. 4:8). To Him be glory throughout the ages. Amen.
Maximus the Confessor
No one has yet discovered or ever shall discover what God is in His nature and essence... we shall, in time to come, 'know as we are known' (I Cor 13:12). But for the present what reaches us is a scant emanation, as it were a small beam from a great light - which means that any one who 'knew' God or whose 'knowledge' of Him has been attested to in the Bible, has a manifestly more brilliant knowledge than others not equally illuminated. This superiority was reckoned knowledge in the full sense, not because it really was so, but by the contrast of relative strengths.
Gregory of Nazianzus
He who devoutly strives to attain wisdom and is on his guard against the invisible powers, should pray that both natural discrimination - whose light is but limited - and the illuminating grace of the Spirit abide in him. The first by means of practice trains the flesh in virtue, the second illuminates the intellect so that it chooses above all else companionship with wisdom; and through wisdom it destroys the strongholds of evil and pulls down 'all the self-esteem that exalts itself against the knowledge of God' (II Cor. 10:5).
Maximus the Confessor
...the grace of the Spirit takes possession of the quiet soul, and gives it a taste of the unspeakable good things to come, which no passionate and negligent eye has seen, nor ear heard, neither have entered into the heart of such a man (cf. I Cor. 2:9). This taste is the earnest of these good things, and the heart which accepts these pledges becomes spiritual and receives assurance of its salvation.
...I want first of all - in fact, as an end to these other desires - to be at peace with myself. I want a singleness of eye, a purity of intention, a central cor to my life that will enable me to carry out these obligations and activities as well as I can. I want, in fact - to borrow from the language of the saints -to live 'in grace' as much of the time as possible. I am not using this term in a strictly theological sense. By grace I mean an inner harmony, essentially spiritual, which can be translated into outward harmony...
Anne Morrow Lindbergh
I want first of all - in fact, as an end to these other desires - to be at peace with myself. I want a singleness of eye, a purity of intention, a central cor to my life that will enable me to carry out these obligations and activities as well as I can. I want, in fact - to borrow from the language of the saints -to live 'in grace' as much of the time as possible. I am not using this term in a strictly theological sense. By grace I mean an inner harmony, essentially spiritual, which can be translated into outward harmony...
Anne Morrow Lindbergh
One would naturally expect that the Lord Jesus Christ would be sufficiently important to receive ample notice in the literature of his time, and that extensive biographical material would be available. He was observed by multitudes of people, and his own followers numbered into the hundreds (1 Cor. 15:6), whose witness was still living in the middle of the first century. As a matter of fact, the amount of information concerning him is comparatively meager. Aside from the four Gospels, and a few scattered allusions in the epistles, contemporary history is almost silent concerning him.
Merrill C. Tenney
An image needs a living object, and a copy can only be formed from a model. Either man models himself on the god of his own invention, or the true and living God moulds the human form in his image. There must be a complete transformation, a 'metamorphosis' (Rom. 12:2; 2 Cor. 3:18), if man is to be restored to the image of God.
Spiritual knowledge is like a house built in the midst of secular and pagan knowledge, in which there is laid up, like a solid and well-secured chest, the knowledge of the inspired Scriptures and the inestimable riches they contain. Those who enter into the house will never at all be able to see those treasures unless this chest is opened for them. But it does not belong to human wisdom (cf. I Cor. 2:13) ever to be able to open it, so that the riches of the Spirit deposited in it remain unknown to all who are worldly.
Symeon the New Theologian
... those who sit in the darkness of passions and whose minds are blinded by ignorance, or, rather, those who have not acquired the 'mind of Christ' (I Cor. 2:16), think that he who has the mind of Christ is foolish, and that he who has it not is sensible. Of these the prophet David rightly states, 'The ignorant and foolish perish together' (Ps. 49:11). Therefore such men twist the whole of Scripture according to their own desires (cf. II Pet. 3:3, 16) and corrupt themselves in their own passions. But it is not divine Scripture that suffers from this, but those who disfigure it!
Symeon the New Theologian
There have been delivered to us in the Gospel three Persons and names through Whom the generation of the birth of believers takes place, and he who is begotten by this Trinity is equally begotten of the Father and of the Son and of the Holy Spirit ? for thus does the Gospel speak of the Spirit, that 'that which is born of the Spirit is spirit' (Jn. 3:6), and it is 'in Christ' (I Cor. 4:15) that Paul begets, and the Father is the 'Father of all.'
Gregory of Nyssa
Life is not stationary. Seconds, minutes, hours, days, weeks, months, and years all tick away at the same clip for everyone. No age-group can be isolated. None of us can settle into infancy, youth, middle age, or old age. We all grow older, and, incidentally, it is an exciting thought if the accent is on growing. "Though our outward man perish," said Paul, "yet the inward man is renewed day by day" (2 Cor. 4:16; italics added).
Hugh W. Pinnock
Finally, it is wrong to say that "nothing" is more basic to the identity of the church than suffering. Nothing is more basic to the identity of the institutional church than the preaching of the gospel, the correct administration of the sacraments, and the worship of God in Spirit and in truth (Westminster Confession of Faith, 25.4). Nothing is more basic to the identity of the individual Christian than faith, hope, obedience, and love, the fruit of the Spirit (cf. 1 Cor. 13:4-13; Gal. 5:22-24; 1 John 2:3; 3:10, 24; 4:7-21; 5:1-3).
Keith A. Mathison
We are sometimes told that we are not a biblical church. We are a biblical church. This wonderful testament of the Old World, this great and good Holy Bible is one of our standard works. We teach from it. We bear testimony of it. We read from it. It strengthens our testimony. And we add to that this great second witness, the Book of Mormon, the testament of the New World, for as the Bible says, "In the mouth of two or three witnesses shall [all things] be established" (2 Cor. 13:1)
Gordon B. Hinckley
The kingdom is often limited to the hearts of the regenerate, heaven, or the eternal state. This virtually denies that the messianic kingdom has anything to do with this present earth. In contrast to this tendency, Scripture makes it abundantly clear that this earth, although not the source of the kingdom, is a part of the kingdom. Christ's messianic authority and reign extend over all of heaven and earth (Matt. 28:18), and He is in the process of subduing all of His enemies, whether in heaven or on earth (1 Cor. 15:25).
Keith A. Mathison
We must acknowledge that all we have are, at times very differing, interpretations of what Jesus was all about-and these interpretations, as they are collected in the New Testament, have been written in particular situations by men, none of whom questioned the existing patriarchal structure of their societies or of their communities. While some Christ-believing women did challenge certain male-dominated aspects of their church gatherings (see 1 Cor 14:33b-36) it is quite unlikely that they questioned the patriarchal structure of their society, community, and church on a fundamental level. ~ Werner Kahl in Reading Other-Wise, p. 151
Gerald O. West
The spirit, if it could be seen with mortal eyes, would appear in bodily shape like a full-grown person with individual endowments that make it a counter-part of the body in which it [resides,] "that which is temporal in the likeness of that which is spiritual." (D&C 77:2.) It was that which came from God and entered at birth into the infant body prepared by its mortal parents. The spirit was of the "Lord from heaven." The physical body was "of the earth, earthy," (2 Cor. 15:47) or in other words, composed of the elements of which the things in the physical world are composed.
Harold B. Lee
The fact that God is sovereign over the distribution of gifts (1 Cor. 12:7) is no reason not to seek the gifts. God is sovereign over our food too, but though he desires to provide it for his children (see Matt. 6:25-34) and wants us to seek his kingdom first (Matt. 6:9-10, 33), he expects us to pray for him to provide our food (Matt. 6:11; 7:7-11).
Craig S. Keener
Brother Lawrence says, in The Practice of the Presence of God, 'There is not in the world a kind of life more sweet and delightful than that of a continual conversation with God. Those only can comprehend it who practice and experience it' (Letter 5). No one who has ever tried it has ever given it a lesser rating than that. For even though our prayer-contact with God may be almost infinitely poor, the God we thus contact is infinitely rich! Therefore, 'we are to be pitied who content ourselves with so little. God has infinite treasure to bestow' (Letter 4). What is that? 'What no eye has seen, nor ear heard, not the heart of man conceived, what God has prepared for those who love him' (1 Cor 2:9).
Amor, ch'al cor gentile ratto s'apprende prese costui de la bella persona che mi fu tolta; e 'l modo ancor m'offende. Amor, che a nullo amato amar perdona, Mi prese del costui piacer se¬ forte, Che, come vedi, ancor non m'abbandona... " "Love, which quickly arrests the gentle heart, Seized him with my beautiful form That was taken from me, in a manner which still grieves me. Love, which pardons no beloved from loving, took me so strongly with delight in him That, as you see, it still abandons me not...
Courage is a heart word. The root of the word courage is cor - the Latin word for heart. In one of its earliest forms, the word courage meant "To speak one's mind by telling all one's heart." Over time, this definition has changed, and today, we typically associate courage with heroic and brave deeds. But in my opinion, this definition fails to recognize the inner strength and level of commitment required for us to actually speak honestly and openly about who we are and about our experiences - good and bad. Speaking from our hearts is what I think of as "ordinary courage.
Courage is a heart word. The root of the word courage is cor - the Latin word for heart. In one of its earliest forms, the word courage meant "To speak one's mind by telling all one's heart." Over time, this definition has changed, and today, we typically associate courage with heroic and brave deeds. But in my opinion, this definition fails to recognize the inner strength and level of commitment required for us to actually speak honestly and openly about who we are and about our experiences -- good and bad. Speaking from our hearts is what I think of as "ordinary courage.
Pessoas com vidas interessantes ne£o teªm fricote. Elas trocam de cidade. Investem em projetos sem garantia. Interessam-se por gente que e o oposto delas. Pedem demisse£o sem ter outro emprego em vista. Aceitam um convite para fazer o que nunca fizeram. Este£o dispostos a mudar de cor preferida, de prato predileto. Comee§am do zero ineºmeras vezes. Ne£o se assustam com a passagem do tempo. Sobem no palco, tosam o cabelo, fazem loucuras por amor, compram passagens so de ida.
1 Cor 3:15a If any man's work is burned up, he will suffer loss, but he himself will be saved, yet so as through fire. Number Five is one many deem unimportant, but the apostles and I do not. I tell you now the results of that day will last for all eternities, and though I haven't fully grasped them I tell you there's a huge reason their labeled in the line of disciplinary actions. That day will make big men small, small men big, and seal it for all eternity's to come. Who can dare think they will hear a well done good and faithful servant if they've been a bad and unfaithful servant regarding Christ commands? Remember this discipline carries more weight than I can rightly understand.
He embraces all things that are lovely: he seals up the sum of all loveliness. Things that shine as single stars with a particular glory, all meet in Christ as a glorious constellation. Col. 1:19, "It pleased the Father that in him should all fullness dwell." Cast your eyes among all created beings, survey the universe: you will observe strength in one, beauty in a second, faithfulness in a third, wisdom in a fourth; but you shall find none excelling in them all as Christ does. Bread has one quality, water another, raiment another, medicine another; but none has them all in itself as Christ does. He is bread to the hungry, water to the thirsty, a garment to the naked, healing to the wounded; and whatever a soul can desire is found in him, 1 Cor. 1:30
For the essence of sin is man substituting himself for God [Gen. 3:1-7], while the essence of salvation is God substituting himself for man [2 Cor. 5:21]. Man asserts himself against God and puts himself where only God deserves to be; God sacrifices himself for man and puts himself where only man deserves to be.
For the first time I was beginning to discern a God whom I actually wanted to live for. I was beginning to discover the motivation of Paul when he proclaimed, 'Christ's love compels us' (2 Cor. 5: 14). All my life I'd tried to be good to avoid hell, or the ugly-stick flogging, or my stepmother's beatings with a two-by-four. But while most people would undoubtedly be better at behaving well with these frightful motivations than I ever was, no one could ever be transformed by these sorts of motivations. Threatening motivations address behavior, but they can never transform our identity. They motivate people to change as a means of protecting themselves, but for this reason they can never move us beyond ourselves to become someone fundamentally different from who we currently are. And threatening motivations can certainly never transform us into people with an other-oriented, self-sacrificial, loving character. Only a motivation that is anchored in love can do this.
Gregory A. Boyd
Thinking is indispensable on the path to passion for God. Thinking is not an end in itself. Nothing but God himself is finally an end in itself. Thinking is not the goal of life. Thinking can be the ground for boasting. Thinking, without prayer, without the Holy Spirit, without obedience, without love, will puff up and destroy (1 Cor. 8:1). But thinking under the mighty hand of God, thinking soaked in prayer, thinking carried by the Holy Spirit, thinking tethered to the Bible, thinking in pursuit of more reasons to praise and proclaim the glories of God, thinking in the service of love-such thinking is indispensable in a life of fullest praise to God.
A mi la literatura m'ha canviat, m'ha donat una profunditat de conscie¨ncia que no tenia. M'ha ajudat a veure el mon d'un altra manera, m'ha fet mes gran el cor. I aquesta passio la sento i la veig en altres persones, inclosos els joves. Les grans obres litere ries ens mostren la vida en tota la seva complexitat. La literatura ens ajuda a comprendre les vides dels altres. El tret essencial de la literatura es que ens fa imaginar que¨ significa ser un esser hume diferent de nosaltres. Si nomes fos per aixe² la literatura ja tindria un lloc justificat al mon, pere² ens dona mes, ens transporta a l'e nima del llenguatge.
The flesh resists this daily humiliation, first by a frontal attack, and later by hiding itself under the words of the spirit (i.e. in the name of 'evangelical liberty'). We claim liberty from all legal compulsion, from self-martyrdom and mortification, and play this off against the proper evangelical use of discipline and asceticism; we thus excuse our self-indulgence and irregularity in prayer, in meditation and in our bodily life. But the contrast between our behavior and the word of Jesus is all too painfully evident. We forget that discipleship means estrangement from the world, and we forget the real joy and freedom which are the outcome of a devout rule of life. As soon as a Christian recognizes that he has failed in his service, that his readiness has become feeble, and that he has sinned against another's life and become guilty of another's guilt, that all his joy in God has vanished and that his capacity for prayer has quite gone, it is high time for him to launch an assault upon the flesh, and prepare for better service by fasting and prayer (Luke 2:37; 4:2: Mark 9:29; 1 Cor. 7:5).
The Corinthians talked about spiritual things, but they did so in a fleshy and soulish way. The apostle Paul told them in the first book that they were fleshy and not spiritual (3:1), and in chapter 2 of the first book, he spoke of soulish men (v. 14). A spiritual man (v. 15) is one who does not behave according to the flesh or act according to the soulish life but lives according to the spirit, that is, his spirit (Rom. 1:9) mingled with the Spirit of God (8:16; 1 Cor. 6:17). Such a one is dominated, governed, directed, moved, and led by such a mingled spirit. Although the Corinthians spoke much about spiritual things, the apostle Paul designated them as fleshy and soulish. They were talking about spiritual things in the soul and in the flesh. Some may talk about the heavenly things in Ephesians, but they do so as Corinthians-in the soul or in the flesh.
From the beginning, Judeo-Christian principles have been the foundation for American public dialogue and government policy. They serve as the solid basis for political activism in support of a better socioeconomic environment. Found in American homes, truth from the Hebrew Christian Bible has enabled individual liberty to prevail over secular empires because it is a practical message about reality from man's Creator. In their quest for liberty, Americans focused upon the conspicuously self-evident 'Laws of Nature and of Nature's God.' It is the governing character of these principles (laws), such as humility, the Golden Rule, and the Ten Commandments, that leads to success. This is the sure foundation upon which man's right to 'life, liberty, and the pursuit of happiness' rests. Called 'virtue' by America's Founding Fathers, the impartial and divine element frees man to do what is right. 'Where the Spirit of the Lord is, there is liberty' (2 Cor. 3:17).
David A. Norris
Je¡ que ne£o es bonita, deves salientar-te pela inteligeªncia. Assim he¡ se de conseguir mais na vida do que essas criaturinhas que contam com o sucesso do seu palminho de cara. Quero que aprendas tambem a tocar piano. Assim falou e minha me£e, que se contava entre as mulheres bonitas. Suspeitaria do mal que me causava? Pouco a pouco fui-me convencendo de ser feia. Olhando para o espelho via uma cara redonda, sem deºvida redonda em excesso, via olhos cinzentos (e ne£o era o cinzento a cor mais feia de todas?), cabelo liso, sem ondas nem caracois. No nariz curto je¡ Anna repararam e gostava de puxar por ele. E como se me meteu na cabee§a que os olhos eram demasiado pequenos, comecei a arregale¡-los quando caminhava pelas ruas.
We should get into the way of appearing lively in religion, more by being lively in the service of God and our generation than by the liveliness and forwardness of our tongues, and making a business of proclaiming on the house tops with our mouths the holy and eminent acts and exercises of our own hearts. Christians that are intimate friends would talk together of their experiences and comforts in a manner better becoming Christian humility and modesty, and more to each other's profit: their tongues not running before, but rather going behind their hands and feet, after the prudent example of the blessed apostle, 2 Cor. xii. 6. Many occasions of spiritual pride would thus be cut off, and so a great door shut against the devil. A great many of the main stumbling-blocks against experimental and powerful religion would be removed, and religion would be declared and manifested in such a way that, instead of hardening spectators, and exceedingly promoting infidelity and atheism, it would, above all things, tend to convince men that there is a reality in religion, and greatly awaken them, and win them, by convincing their consciences of the importance and excellency of religion. Thus the light of professors would so shine before men, that others, seeing their good works, would glorify their Father which is in heaven.
Nowadays, to be sure, we are more 'comprehensive.' In particular, we pay more attention to the body. It may even be that we go too far. On the other hand, are there not too many intellectuals about who, without knowing it, have put a muzzle on their hearts, and whose 'spiritual life' misses those deep intuitions that are of the world of the spirit? All these people-the 'brains, ' the spiritualists, as well as those who are embarrassed or engrossed by the body-may be taught Yoga (I saw 'may, ' because they have to give themselves to it) that they cannot become truly themselves unless they accept their nature as men and aim at establishing balance between the parts of man in is; this nature of ours which is at one and the same time an animal body (corpus-anima), thinking soul (animus-mens) and spirit (spiritus-cor). It is a harmony among these 'three' that is sought in each of us by the grace of redemption. Christ came in the first place so that this 'creature of God' within us, concealed under a human complex, bruised and torn by original sin, should flower and open out in its full beauty and wealth of talent. Any ascetic discipline that works towards this works, in fact, hand in hand with grace, and that is why I have roundly stated that a Yoga that calms the senses, pacifies the soul, and frees certain intuitive or affective powers in us can be of inestimable service to the West. It can make people into true Christians, dynamic and open, by helping them to be men.
I have never fully unbosomed myself to any human being; I have never been encouraged to trust much in the sympathy of my fellow men. But we have all a chance of meeting with some pity, some tenderness, some charity, when we are dead: it is the living only who cannot be forgiven - the living only from whom men's indulgence and reverence are held off, like the rain by the hard east wind. While the heart beats, bruise it - it is your only opportunity; while the eye can still turn towards you with moist, timid entreaty, freeze it with an icy unanswering gaze; while the ear, that delicate messenger to the inmost sanctuary of the soul, can still take in the tones of kindness, put it off with hard civility, or sneering compliment, or envious affectation of indifference; while the creative brain can still throb with the sense of injustice, with the yearning for brotherly recognition - make haste - oppress it with your ill-considered judgements, your trivial comparisons, your careless misrepresentations. The heart will by and by be still - ubi saeoa indignatio ulterius cor lacerate nequit; the eye will cease to entreat; the ear will be deaf; the brain will have ceased from all wants as well as from all work. Then your charitable speeches may find vent; then you may remember and pity the toil and the struggle and the failure; then you may give due honour to the work achieved; then you may find extenuation for errors, and may consent to bury them ("The Lifted Veil")
As Christians, we celebrate many holidays and memorials throughout the year. Some we decide to celebrate by referencing events in the Bible. Others are related to events in our personal lives. Still more are pushed upon by this World. There's nothing necessarily wrong with celebrating events that bring us joy or keep important parts of our lives in focus. As a Christian, it is important for me to follow Christ's words and teachings. I do not obey man's intepretations of God's word. I read it and follow it. Its that simple. I dont need an interpreter. Christ is my intermediary. Ive been blessed to have been given the gift of language and... in the Bible, when you read it in Aramaic, there is only ONE event, one memorial that Jesus asks us to remember and thus honor our Savior. And its not His birthday. We are upon that annual event this weekend. For Jesus "blessed and he broke and he said, 'Take eat; this is my body, which is broken for your persons; thus you shall do for my Memorial." [1 Cor 11:24] Holidays can be fun times for families to get together and to celebrate life. This weekend lets not lose focus. For this is the one and ONLY holiday that our Christ commands us to memorialize. Its in his words. Its in the Bible. It was important enough for Him to spell it out. It should be important enough for us to listen. Above all other events in our lives, isn't Christ Jesus's sacrifice truly the most magnificent one? Lets remember our Savior and not allow the World to mislead us into over prioritizing any other day than when -He gave His life for us. Truly His act was a gift to mankind that remains matchless.
Jose N. Harris
[Jesus] stands between us and God, and for that very reason he stands between us and all other men and things. He is the Mediator, not only between God and man, but between man and man, between man and reality. Since the whole world was created through him and unto him (John 1:3; 1st Cor. 8:6; Heb. 1:2), he is the sole Mediator in the world... The call of Jesus teaches us that our relation to the world has been built on an illusion. All the time we thought we had enjoyed a direct relation with men and things. This is what had hindered us from faith and obedience. Now we learn that in the most intimate relationships of life, in our kinship with father and mother, bothers and sisters, in married love, and in our duty to the community, direct relationships are impossible. Since the coming of Christ, his followers have no more immediate realities of their own, not in their family relationships nor in the ties with their nation nor in the relationships formed in the process of living. Between father and son, husband and wife, the individual and the nation, stands Christ the Mediator, whether they are able to recognize him or not. We cannot establish direct contact outside ourselves except through him, through his word, and through our following of him. To think otherwise is to deceive ourselves. But since we are bound to abhor any deception which hides the truth from our sight, we must of necessity repudiate any direct relationship with the things of this world-and that for the sake of Christ. Wherever a group, be it large or small, prevents us from standing alone before Christ, wherever such a group raises a claim of immediacy it must be hated for the sake of Christ. For every immediacy, whether we realize it or not, means hatred of Christ, and this is especially true where such relationships claim the sanctions of Christian principles., , There is no way from one person to another. However loving and sympathetic we try to be, however sound our psychology, however frank and open our behavior, we cannot penetrate the incognito of the other man, for there are no direct relationships, not even between soul and soul. Christ stands between us, and we can only get into touch with our neighbors through him. That is why intercession is the most promising way to reach our neighbors, and corporate prayer, offered in the name of Christ, the purest form of fellowship.