Galatians
General References
Thomas Best, “Biblical Visions of Koinonia,” Partakers of the Promise (produced by Faith and Order Commission of WCC), p. 44-55
“Biblical Visions of Koinonia”
[Many readings from the OT and NT. Final section is the entire letter to the Galatians.] In his letter to Christians in the area of Galatia, Paul speaks by turns affectionately, rationally, and passionately of their struggles to ‘become what they are,’ to embody in the life of their community, the gift of salvation and unity which is theirs through Jesus Christ.
John Dominic Crossan, “Blessings for All the Earth,” In Search of Paul, p. 178-234
6-9 Richard Lisher, “The Interrupted Sermon,” Interpretation (April 1996), p. 175 & 176
“The Interrupted Sermon”
We celebrate the philosophical, therapeutic, or political equivalents to the gospel of Jesus Christ. This is the translation-model of preaching. Translation builds on the premise that if we can make the gospel resemble the best in the current cultural consensus — whatever it may be — we will have extended Christ’s influence in the world. But, in fact, the gospel becomes an illustration of a greater truth. (p. 175)
The therapeutic or political applications of the Good News have no choice but to assume independent status as gospels themselves with their own orthodoxies and constituencies (see Gal. 1:6-9). (p. 176)
10 Francis Patrick Sullivan, “Woman Makes Money Talk,” A Time To Sow, p. 128
11 Martin Buber, I and Thou, p. 157
I and Thou
13-14 John Dominic Crossan, In Search of Paul, p. 5
In Search of Paul
“Zeal” indicates religious vigilantism based on personal and individual responsibility after the model and in the tradition of Phineas, who in Numbers 25:6-8, slew an Israelite and the Midianite woman he had married. That is how, for example, the treatise The Special Laws by the contemporary Jewish philosopher Philo understands such religious “zeal.” It allows any outraged person “to exact the penalties offhand and with no delay without bringing the offender before jury or council or any kind of magistrate at all” (1.55).
15-16 Madeleine L’Engle, Walking on Water, p. 120
Walking on Water
15-16 Sister Rebecca Shinas, O.P., “I Will Treasure Myself As I Am,” I Am a Singer of His Songs, side 2
16-18 John Dominic Crossan, “Parables and the Temporality of the Kingdom,” In Parables, p. 34-35
“Parables and the Temporality of the Kingdom”
The three key parables to be studied as paradigmatic references are: the Treasure in Matt. 13:44; the Pearl, in Matt. 13:45; and the Great Fish, in Gos. Thom. 81:28—82:3 [8]
… We are confronted, for example in the Treasure parable, with a man whose normalcy of past-present-future is rudely but happily shattered. The future he had presumably planned and projected for himself is totally invalidated by the advent of the Treasure which opens up new world and unforeseen possibilities. In the force of this advent he willingly reverses his entire past, quite rightly and wisely he sells “all that he has.” … One feels that the Paul who wrote of his conversion in Gal. 1:16-18 would absolutely understand such a temporality and would even find its structure mirrored geographically in his own sequence of place: Damascus-Arabia- Jerusalem.
1 Paul an apostle — not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead -2 and all the brethren who are with me,
To the churches of Galatia:
3 Grace to you and peace from God the Father and our Lord Jesus Christ, 4 who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father; 5 to whom be the glory for ever and ever. Amen.
6 I am astonished that you are so quickly deserting him who called you in the grace of Christ and turning to a different gospel -7 not that there is another gospel, but there are some who trouble you and want to pervert the gospel of Christ. 8 But even if we, or an angel from heaven, should preach to you a gospel contrary to that which we preached to you, let him be accursed.
9 As we have said before, so now I say again, If any one is preaching to you a gospel contrary to that which you received, let him be accursed.
10 Am I now seeking the favor of men, or of God? Or am I trying to please men? If I were still pleasing men, I should not be a servant of Christ.
11 For I would have you know, brethren, that the gospel which was preached by me is not man’s gospel. 12 For I did not receive it from man, nor was I taught it, but it came through a revelation of Jesus Christ.
13 For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it; 14 and I advanced in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers. 15 But when he who had set me apart before I was born, and had called me through his grace, 16 was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not confer with flesh and blood, 17 nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia; and again I returned to Damascus.
18 Then after three years I went up to Jerusalem to visit Cephas, and remained with him fifteen days. 19 But I saw none of the other apostles except James the Lord’s brother. 20 (In what I am writing to you, before God, I do not lie!) . 21 Then I went into the regions of Syria and Cilicia. 22 And I was still not known by sight to the churches of Christ in Judea; 23 they only heard it said, “He who once persecuted us is now preaching the faith he once tried to destroy.” 24 And they glorified God because of me.
1:1 παυλος αποστολος ουκ απ ανθρωπων ουδε δι ανθρωπου αλλα δια ιησου χριστου και θεου πατρος του εγειραντος αυτον εκ νεκρων 1:2 και οι συν εμοι παντες αδελφοι ταις εκκλησιαις της γαλατιας 1:3 χαρις υμιν και ειρηνη απο θεου πατρος και κυριου ημων ιησου χριστου 1:4 του δοντος εαυτον περι των αμαρτιων ημων οπως εξεληται ημας εκ του ενεστωτος αιωνος πονηρου κατα το θελημα του θεου και πατρος ημων 1:5 ω η δοξα εις τους αιωνας των αιωνων αμην
1:6 θαυμαζω οτι ουτως ταχεως μετατιθεσθε απο του καλεσαντος υμας εν χαριτι χριστου εις ετερον ευαγγελιον 1:7 ο ουκ εστιν αλλο ει μη τινες εισιν οι ταρασσοντες υμας και θελοντες μεταστρεψαι το ευαγγελιον του χριστου 1:8 αλλα και εαν ημεις η αγγελος εξ ουρανου ευαγγελιζηται υμιν παρ ο ευηγγελισαμεθα υμιν αναθεμα εστω 1:9 ως προειρηκαμεν και αρτι παλιν λεγω ει τις υμας ευαγγελιζεται παρ ο παρελαβετε αναθεμα εστω
1:10 αρτι γαρ ανθρωπους πειθω η τον θεον η ζητω ανθρωποις αρεσκειν ει γαρ ετι ανθρωποις ηρεσκον χριστου δουλος ουκ αν ημην
1:11 γνωριζω δε υμιν αδελφοι το ευαγγελιον το ευαγγελισθεν υπ εμου οτι ουκ εστιν κατα ανθρωπον 1:12 ουδε γαρ εγω παρα ανθρωπου παρελαβον αυτο ουτε εδιδαχθην αλλα δι αποκαλυψεως ιησου χριστου
1:13 ηκουσατε γαρ την εμην αναστροφην ποτε εν τω ιουδαισμω οτι καθ υπερβολην εδιωκον την εκκλησιαν του θεου και επορθουν αυτην 1:14 και προεκοπτον εν τω ιουδαισμω υπερ πολλους συνηλικιωτας εν τω γενει μου περισσοτερως ζηλωτης υπαρχων των πατρικων μου παραδοσεων 1:15 οτε δε ευδοκησεν ο θεος ο αφορισας με εκ κοιλιας μητρος μου και καλεσας δια της χαριτος αυτου 1:16 αποκαλυψαι τον υιον αυτου εν εμοι ινα ευαγγελιζωμαι αυτον εν τοις εθνεσιν ευθεως ου προσανεθεμην σαρκι και αιματι 1:17 ουδε ανηλθον εις ιεροσολυμα προς τους προ εμου αποστολους αλλα απηλθον εις αραβιαν και παλιν υπεστρεψα εις δαμασκον
1:18 επειτα μετα ετη τρια ανηλθον εις ιεροσολυμα ιστορησαι πετρον και επεμεινα προς αυτον ημερας δεκαπεντε 1:19 ετερον δε των αποστολων ουκ ειδον ει μη ιακωβον τον αδελφον του κυριου 1:20 α δε γραφω υμιν ιδου ενωπιον του θεου οτι ου ψευδομαι 1:21 επειτα ηλθον εις τα κλιματα της συριας και της κιλικιας 1:22 ημην δε αγνοουμενος τω προσωπω ταις εκκλησιαις της ιουδαιας ταις εν χριστω 1:23 μονον δε ακουοντες ησαν οτι ο διωκων ημας ποτε νυν ευαγγελιζεται την πιστιν ην ποτε επορθει 1:24 και εδοξαζον εν εμοι τον θεον
6 Deuteronomy 10:17
11-14 Genesis 43:32
16 Psalm 143:2; Romans 3:20-22
20 Revelation 14:13
9 Ben F. Meyer, The Early Christians, p. 55
The Early Christians
11-17 John Dominic Crossan and Jonathan L. Reed, Excavating Jesus, p. 39-41 (Acts 15)
15-21 John Dominic Crossan, In Search of Paul, p. 382, 387
In Search of Paul
It is that divine insistence on global distributive justice with God’s earthly administration matching God’s heavenly character that Paul refers to as “the righteousness of God … attested by the law and the prophets.”
… while justice and righteousness are used essentially of divinity and derivatively of humanity, justification is never used of God, but only of us. It is the process whereby the justice and righteousness of divinity becomes the justice and righteousness of humanity. (p. 382)
It was, actually, not a two-way but a three-way argument, with a God-worshipper or pagan sympathizer between Paul and his fellow Jews. Here Paul does have a valid apologetic point and not just an invalid polemical point. What the God-worshipper does could very well be described as works before faith rather than works from faith. … Paul’s antithesis of faith versus works stands on that delicate interface between valid apologetic argument from a Christian to a Godworshipper and invalid polemical argument from a Jew to a fellow Jew. (p. 387)
[Me: God-worshipper is not yet committed, but performing the rituals (as an onlooker). This is the same as a “normal” Christian of Luther’s time , and most any time when Christianity is the accepted religion.]
16 Ruben Armendariz, Churchwide Redevelopment Conference (January 11, 2002)
Churchwide Redevelopment Conference
16 John Dominic Crossan, In Search of Paul, p. 220 f.
In Search of Paul
That passage sets up an absolute disjunction between two modes of justification, that is between two ways of becoming just, righteous, and holy in unionwith a just, righteous, and holy God. (p. 220)
The Greek phrase is literally “works of law” or, better, in English, “law-works.” It is not a clash between faith and works, but between faith-works and law-works. (p. 221)
1 Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. 2 I went up by revelation; and I laid before them (but privately before those who were of repute) the gospel which I preach among the Gentiles, lest somehow I should be running or had run in vain. 3 But even Titus, who was with me, was not compelled to be circumcised, though he was a Greek. 4 But because of false brethren secretly brought in, who slipped in to spy out our freedom which we have in Christ Jesus, that they might bring us into bondage -5 to them we did not yield submission even for a moment, that the truth of the gospel might be preserved for you. 6 And from those who were reputed to be something (what they were makes no difference to me; God shows no partiality) — those, I say, who were of repute added nothing to me; 7 but on the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised 8 (for he who worked through Peter for the mission to the circumcised worked through me also for the Gentiles), 9 and when they perceived the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised; 10 only they would have us remember the poor, which very thing I was eager to do.
11 But when Cephas came to Antioch I opposed him to his face, because he stood condemned. 12 For before certain men came from James, he ate with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. 13 And with him the rest of the Jews acted insincerely, so that even Barnabas was carried away by their insincerity. 14 But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?”
15 We ourselves, who are Jews by birth and not Gentile sinners, 16 yet who know that a man is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus, in order to be justified by faith in Christ, and not by works of the law, because by works of the law shall no one be justified. 17 But if, in our endeavor to be justified in Christ, we ourselves were found to be sinners, is Christ then an agent of sin? Certainly not! 18 But if I build up again those things which I tore down, then I prove myself a transgressor. 19 For I through the law died to the law, that I might live to God. 20 I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. 21 I do not nullify the grace of God; for if justification were through the law, then Christ died to no purpose.
2:1 επειτα δια δεκατεσσαρων ετων παλιν ανεβην εις ιεροσολυμα μετα βαρναβα συμπαραλαβων και τιτον 2:2 ανεβην δε κατα αποκαλυψιν και ανεθεμην αυτοις το ευαγγελιον ο κηρυσσω εν τοις εθνεσιν κατ ιδιαν δε τοις δοκουσιν μηπως εις κενον τρεχω η εδραμον 2:3 αλλ ουδε τιτος ο συν εμοι ελλην ων ηναγκασθη περιτμηθηναι 2:4 δια δε τους παρεισακτους ψευδαδελφους οιτινες παρεισηλθον κατασκοπησαι την ελευθεριαν ημων ην εχομεν εν χριστω ιησου ινα ημας καταδουλωσωνται 2:5 οις ουδε προς ωραν ειξαμεν τη υποταγη ινα η αληθεια του ευαγγελιου διαμεινη προς υμας 2:6 απο δε των δοκουντων ειναι τι οποιοι ποτε ησαν ουδεν μοι διαφερει προσωπον θεος ανθρωπου ου λαμβανει εμοι γαρ οι δοκουντες ουδεν προσανεθεντο 2:7 αλλα τουναντιον ιδοντες οτι πεπιστευμαι το ευαγγελιον της ακροβυστιας καθως πετρος της περιτομης 2:8 ο γαρ ενεργησας πετρω εις αποστολην της περιτομης ενηργησεν και εμοι εις τα εθνη 2:9 και γνοντες την χαριν την δοθεισαν μοι ιακωβος και κηφας και ιωαννης οι δοκουντες στυλοι ειναι δεξιας εδωκαν εμοι και βαρναβα κοινωνιας ινα ημεις [μεν] εις τα εθνη αυτοι δε εις την περιτομην 2:10 μονον των πτωχων ινα μνημονευωμεν ο και εσπουδασα αυτο τουτο ποιησαι
2:11 οτε δε ηλθεν πετρος εις αντιοχειαν κατα προσωπον αυτω αντεστην οτι κατεγνωσμενος ην 2:12 προ του γαρ ελθειν τινας απο ιακωβου μετα των εθνων συνησθιεν οτε δε ηλθον υπεστελλεν και αφωριζεν εαυτον φοβουμενος τους εκ περιτομης 2:13 και συνυπεκριθησαν αυτω και οι λοιποι ιουδαιοι ωστε και βαρναβας συναπηχθη αυτων τη υποκρισει 2:14 αλλ οτε ειδον οτι ουκ ορθοποδουσιν προς την αληθειαν του ευαγγελιου ειπον τω πετρω εμπροσθεν παντων ει συ ιουδαιος υπαρχων εθνικως ζης και ουκ ιουδαικως τι τα εθνη αναγκαζεις ιουδαιζειν
2:15 ημεις φυσει ιουδαιοι και ουκ εξ εθνων αμαρτωλοι 2:16 ειδοτες οτι ου δικαιουται ανθρωπος εξ εργων νομου εαν μη δια πιστεως ιησου χριστου και ημεις εις χριστον ιησουν επιστευσαμεν ινα δικαιωθωμεν εκ πιστεως χριστου και ουκ εξ εργων νομου διοτι ου δικαιωθησεται εξ εργων νομου πασα σαρξ 2:17 ει δε ζητουντες δικαιωθηναι εν χριστω ευρεθημεν και αυτοι αμαρτωλοι αρα χριστος αμαρτιας διακονος μη γενοιτο 2:18 ει γαρ α κατελυσα ταυτα παλιν οικοδομω παραβατην εμαυτον συνιστημι 2:19 εγω γαρ δια νομου νομω απεθανον ινα θεω ζησω 2:20 χριστω συνεσταυρωμαι ζω δε ουκετι εγω ζη δε εν εμοι χριστος ο δε νυν ζω εν σαρκι εν πιστει ζω τη του υιου του θεου του αγαπησαντος με και παραδοντος εαυτον υπερ εμου 2:21 ουκ αθετω την χαριν του θεου ει γαρ δια νομου δικαιοσυνη αρα χριστος δωρεαν απεθανεν
References
J. Heinrich Arnold, Discipleship, p. vi, 244
Discipleship
Discipleship is not a question of our own doing; it isa matter of making room for God so that he can live in us. (p. vi)
But most of all we must love [Jesus’] inner life, insofar as he has revealed it to us in his life and death. This inner life is the spirit of God. The greatest task of a Christian is to love Jesus, to recognize him, and to learn to understand him in his innermost being. (p. 244)
Sheila Cassidy, Sharing the Darkness, p. 152 f.
Cid Corman, “Untitled,” nothing doing, p. 124
“Untitled”
John Cowan, Taking Jesus Seriously, p. 112, 162
Taking Jesus Seriously
The person who becomes nobody lives from the whole, not from that small part called John, or Mary, but from “the Christ” to use the Christian formation of what this whole should be. (p. 112)
For those of us in the planful religions [being verbs and not nouns] is frightening and indeed it has its risks. Running around with no mind could cause accidents. But even we of the major institutional religions are confronted with the question: What did Paul mean when he said that he no longer lived but Christ lived in him? (p. 162)
John Donne, “A Litanie,” Classics of Western Spirituality, p. 86 & 91
“A Litanie”
O Father, purge away
All vicious tinctures that new fashioned
I may rise up from death before I am dead. (7-9)
O be thou nail’d into my heart
And crucified againe (14-16)
Part not from it though it from thee would part.
…
Dying before thy soule they could expresse
Deliver us from death by dying so
To this world, ere this world doe bid us goe. (178-180)
Rita Dove, Incarnation, p. 173 f.
Incarnation
Mary Gaitskill, “Revelation,” Communion, p. 121 f.
“Revelation”
Brian A. Gerrish, “Sovereign Grace,” Interpretation (January 2003), p. 49
“Sovereign Grace”
Dag Hammarskjöld, Markings, p. 92, 214
Markings
George Herbert, “The Holdfast” & “Clasping of Hands,” The Selected Poetry of George Herbert, p. 201 f. & 217
“The Holdfast” & “Clasping of Hands”
“The Holdfast”
I threatened to observe the strict decree
Of my dear God with all my power and might.
But I was told by one, it could not be;
Yet I might trust in God to be my light.
“Then will I trust,” said I, “in him alone.”
Nay, ev’n to trust in him, was also his:
We must confess, that nothing is our own.
“Then I confess that he my succor is”:
But to have nought is ours, not to confess
That we have nought. I stood amazed at this,
Much troubled, till I heard a friend express,
That all things were more ours by being his.
What Adam had, and forfeited for all,
Christ keepeth now, who cannot fail or fall.
“Clasping of Hands”
For Thou didst suffer to restore
Not Thee but me and to be mine:
And with advantage mine the more
Since Thou in death wast none of Thine
Yet then as mine didst me restore:
O, Be mine still; still make me Thine;
Or rather make no Thine and Mine.
Gerald Manley Hopkins, from “As kingfishers catch fire,” Poems and Prose, p. 51
“As kingfishers catch fire”
Kristen Johnson Ingram, “The Hunt for Shekinah,” Weavings (July/August 2000), p. 44 f.
“The Hunt for Shekinah”
You may not like the flames, you may not like dying in the fire, but Bo‘erah speaks only there, nowhere else; and you can’t resist her voice or her promise of eternality. Burning is probably the most painful way to die, and that’s good, because death is not a goodnight kiss. Death should hurt, should remind you that what you’re giving up is your mortality.
Madeleine L’Engle, The Irrational Season, p. 194
The Irrational Season
Denise Levertov, “Olga Poems,” Poems 1960-1967 (The Sorrow Dance), p. 207
“Olga Poems”
Pattiann Rogers, “Stone Bird,” Song of the World Becoming, p. 47
“Stone Bird”
Pierre Teilhard de Chardin, Hymn of the Universe, p. 54
Hymn of the Universe
Joseph R. Veneroso, M.M., “The Holy Gospel according to Africa,” Maryknoll (March 1999), p. 30
Marilyn von Waldner, “It Is He,” What Return Can I Make
Rebecca Harden Weaver, “Access to Scripture,” Interpretation (October 1998), p. 370
“Access to Scripture”
Renunciation, in all its forms, was a means of giving up authority over one’s own life. It was a way of bringing to realization the truth that not only are we not our own but all that we possess—our property, preferences, thoughts, and will—are “consecrated to the Lord” (Inst. 4.20). Renunciation meant dying to this world in conformity to the crucified one. It consisted of a “nakedness” before God and one’s superior that produced humility, an emptying such that the renunciant could say with Paul: “It is no longer I who live, but Christ who loves in me” (Gal. 2:20; Inst. 4.34, 43).
… Perseverancewas yet another expression of the renunciation of one’s own will.
… self-knowledge is essential to renunciation. One must know oneself in order to repent. Old attachments must be found wanting, and cherished assumptions must be recognized as fallacious, …
John Wesley, “Scriptural Christianity,” Fifty-three Sermons, p. 59, 582
“Scriptural Christianity”
Suppose, then, one of those who heard the Apostle Peter preaching repentance and remission of sins, was pricked to the heart, was convinced of sin, repented, and then believed in Jesus. By this faith of the operation of God, which was the very substance, or subsistence, of things hoped for (Heb. xi. 1), the demonstrative evidence of invisible things, he instantly received the Spirit of adoption, whereby he cried, ‘Abba, Father’ (Romans viii. 15). Now first it was that he could call Jesus Lord, by the Holy Ghost (1 Cor. xii. 3), the Spirit itself bearing witness with his spirit, that he was a child of God (Rom. viii. 16). Now it was that he could truly say, ‘I live not, but Christ liveth in me; and the life which I now live in the flesh, I live by faith in the Son of God, who loved me, and gave Himself for me’ (Gal. ii. 20). (p. 59)
… that inward demonstration of the Spirit which before enabled each of them to say, ‘The life I live, I live by faith in the Son of God who loved me and gave himself for me.’ (p. 582)
William Willimon, “On the Wild and Windy Mountain,” Daily Dig (September 2003)
“On the Wild and Windy Mountain”
The church of today lives in an ethically debilitating climate. Where did we go wrong? Was it the urbane self-centeredness of Peale’s Power of Positive Thinking and its therapeutic successors? Was it the liberal, civic-club mentality of the heirs to the Social Gospel? Now we waver between evangelical TV triumphalism with its Madison Avenue values or live-and-let-live pluralism which urges open-mindedness as the supreme virtue. And so a recent series of radio sermons on “The Protestant Hour” urged us to “Be Good to Yourself.” This was followed by an even more innocuous series on “Christianity as Conflict Management.” Whatever the gospel means, we tell ourselves, it could not mean death. Love, divine or human, could never exact something so costly. After all, our culture is at least vestigially Christian. Isn’t that enough?
Christian Wiman, “And I Said to My Soul, Be Loud,” Every Riven Thing, p. 68
“And I Said to My Soul, Be Loud”
Jennifer L. Woodruff, “With the Drawing of this Love and the Voice of this Calling,” Weavings (May/June 1999), p. 26
“And I Said to My Soul, Be Loud”
Not only what we thought we could afford,
not only what we have the strength to give
is asked of us; the grace that makes us love
calls for death, and all we are is poured
Onto an altar we did not design
and yet which holds us in his perfect will
And in both flames and darkness keeps us still
and is the strength, the pillar, and the sign
Of all that never fails, though we are weak,
of he who calls, and asks us to embrace
our weakness, and our cross, to see his face
and, made most strong in weakness, he will speak.
John Dominic Crossan, In Search of Paul, p. 386 f.
1-6 William Stafford, The Way It Is, p. 6
The Way It Is
Maybe someone comes to the door and says,
“Repent,” and you say, “Come on in,” and it’s
Jesus. That’s when all you ever did, or said,
or even thought, suddenly wakes up again and
sings out, “I’m still here,” and you know it’s true.
You just shiver alive and are left standing
there suddenly brought to account: saved.
Except, maybe that someone says, “I’ve got a deal
for you.” And you listen, because that’s how
you’re trained—they told you, “Always hear both sides.”
So then the slick voice can sell you anything, even
Hell, which is what you’re getting by listening.
Well, what should you do? I’d say always go to
the door; yes, but keep the screen locked. Then,
while you hold the Bible in one hand, lean forward
and say carefully, “Jesus?”
1 David Dark, The Sacredness of Questioning Everything, p. 208
6-9 Stanley Hauerwas, “Citizens of Heaven,” Minding the Web, p. 202
"Citizens of Heaven"
13-19 Donald Juel, Messianic Exegesis, p. 85-87
13-14 Wendell Berry, “1989 – VI,” A Timbered Choir, p. 110
“1989 - VI”
13 Madeleine L’Engle, The Irrational Season, p. 102 ff.
13 Blaise Pascal, “# 789,” Pensees, p. 233
“# 789”
13 Simone Weil, Awaiting God, p. 35 f.
Awaiting God
‘He was made a curse for us.’ It was not only the body of Christ suspended on wood that was made a curse—it was also true of his whole soul. In the same way, all innocent beings in affliction feel themselves cursed. (p. 35)
God personally crossed the maximum distance, the infinite distance, because no other could do it. This infinite distance between God and God—the supreme tearing, agony that no other has approached, marvel of love—is the crucifixion. Nothing could be further from God than the One who was made a curse. (p. 36)
1 O foolish Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? 2 Let me ask you only this: Did you receive the Spirit by works of the law, or by hearing with faith? 3 Are you so foolish? Having begun with the Spirit, are you now ending with the flesh? 4 Did you experience so many things in vain? — if it really is in vain. 5 Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith?
6 Thus Abraham “believed God, and it was reckoned to him as righteousness.” 7 So you see that it is men of faith who are the sons of Abraham. 8 And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” 9 So then, those who are men of faith are blessed with Abraham who had faith.
10 For all who rely on works of the law are under a curse; for it is written, “Cursed be every one who does not abide by all things written in the book of the law, and do them.” 11 Now it is evident that no man is justified before God by the law; for “He who through faith is righteous shall live”; 12 but the law does not rest on faith, for “He who does them shall live by them.” 13 Christ redeemed us from the curse of the law, having become a curse for us — for it is written, “Cursed be every one who hangs on a tree” -14 that in Christ Jesus the blessing of Abraham might come upon the Gentiles, that we might receive the promise of the Spirit through faith.
3:1 ω ανοητοι γαλαται τις υμας εβασκανεν τη αληθεια μη πειθεσθαι οις κατ οφθαλμους ιησους χριστος προεγραφη εν υμιν εσταυρωμενος 3:2 τουτο μονον θελω μαθειν αφ υμων εξ εργων νομου το πνευμα ελαβετε η εξ ακοης πιστεως 3:3 ουτως ανοητοι εστε εναρξαμενοι πνευματι νυν σαρκι επιτελεισθε 3:4 τοσαυτα επαθετε εικη ειγε και εικη 3:5 ο ουν επιχορηγων υμιν το πνευμα και ενεργων δυναμεις εν υμιν εξ εργων νομου η εξ ακοης πιστεως
3:6 καθως αβρααμ επιστευσεν τω θεω και ελογισθη αυτω εις δικαιοσυνην 3:7 γινωσκετε αρα οτι οι εκ πιστεως ουτοι εισιν υιοι αβρααμ 3:8 προιδουσα δε η γραφη οτι εκ πιστεως δικαιοι τα εθνη ο θεος προευηγγελισατο τω αβρααμ οτι Ενευλογηθησονται εν σοι παντα τα εθνη 3:9 ωστε οι εκ πιστεως ευλογουνται συν τω πιστω αβρααμ
3:10 οσοι γαρ εξ εργων νομου εισιν υπο καταραν εισιν γεγραπται γαρ επικαταρατος πας ος ουκ εμμενει εν πασιν τοις γεγραμμενοις εν τω βιβλιω του νομου του ποιησαι αυτα 3:11 οτι δε εν νομω ουδεις δικαιουται παρα τω θεω δηλον οτι ο δικαιος εκ πιστεως ζησεται 3:12 ο δε νομος ουκ εστιν εκ πιστεως αλλ ο ποιησας αυτα ανθρωπος ζησεται εν αυτοις 3:13 χριστος ημας εξηγορασεν εκ της καταρας του νομου γενομενος υπερ ημων καταρα γεγραπται γαρ επικαταρατος πας ο κρεμαμενος επι ξυλου 3:14 ινα εις τα εθνη η ευλογια του αβρααμ γενηται εν χριστω ιησου ινα την επαγγελιαν του πνευματος λαβωμεν δια της πιστεως
16 Genesis 12:7; 1 John 3:9
17 Exodus 12:40
18 Romans 4:14, 11:6
13-19 Donald Juel, Messianic Exegesis, p. 85-87
16-22 Meister Eckhart, “Latin Sermons,” Preacher and Teacher, p. 223-226
15 To give a human example, brethren: no one annuls even a man’s will, or adds to it, once it has been ratified. 16 Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many; but, referring to one, “And to your offspring,” which is Christ. 17 This is what I mean: the law, which came four hundred and thirty years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. 18 For if the inheritance is by the law, it is no longer by promise; but God gave it to Abraham by a promise.
3:15 αδελφοι κατα ανθρωπον λεγω ομως ανθρωπου κεκυρωμενην διαθηκην ουδεις αθετει η επιδιατασσεται 3:16 τω δε αβρααμ ερρηθησαν αι επαγγελιαι και τω σπερματι αυτου ου λεγει και τοις σπερμασιν ως επι πολλων αλλ ως εφ ενος και τω σπερματι σου ος εστιν χριστος 3:17 τουτο δε λεγω διαθηκην προκεκυρωμενην υπο του θεου εις χριστον ο μετα ετη τετρακοσια και τριακοντα γεγονως νομος ουκ ακυροι εις το καταργησαι την επαγγελιαν 3:18 ει γαρ εκ νομου η κληρονομια ουκετι εξ επαγγελιας τω δε αβρααμ δι επαγγελιας κεχαρισται ο θεος
Hafiz, The Gift, p. 160
19 Genesis 49:10; Mark 10:2-9; Romans 5:20
21 Romans 8:2-4
22 Romans 3:9-19, 11:32
28 Isaiah 24:2; Mark 9:35; Romans 10:12
29 Luke 19:9; Romans 4:13
16-22 Meister Eckhart, “Latin Sermons,” Preacher and Teacher, p. 223-226
23-29 Brenda Ueland, If You Want to Write, p. 172
If You Want to Write
… by encouraging the critic in themselves (the hater) they have killed the artist (the lover). Know that if you have a kind of cultured know-it-all in yourself who takes pleasure in pointing out what is not good in discriminating, reasoning and comparing, you are bound under a knave. I wish you could be delivered.
23-29 Imaging the Word, Vol. 1, p. 223-225
23-25 Ivan Steiger, Ivan Steiger Sees the Bible, p. 287
26-29 Kelley Nikondeha, Adopted, p. 12
Adopted
27-29 John Dominic Crossan, In Search of Paul, p. 228
In Search of Paul
His point is that all are equal in Christ, that is, what you were before baptism is now irrelevant to your life after baptism. But his focus is on hierarchy and superiority, not on difference or distinction. …
… We emphasize once again, from the principle established in Chapter 2, that such equality in Christ involved the total life of a Christian, internal and external, religious and social. It did not concern outsiders, but it did concern the outside of insiders.
27-28 John Dominic Crossan, “Two as One,” The Historical Jesus, p. 295-298
19 Why then the law? It was added because of transgressions, till the offspring should come to whom the promise had been made; and it was ordained by angels through an intermediary. 20 Now an intermediary implies more than one; but God is one.
21 Is the law then against the promises of God? Certainly not; for if a law had been given which could make alive, then righteousness would indeed be by the law. 22 But the scripture consigned all things to sin, that what was promised to faith in Jesus Christ might be given to those who believe.
23 Now before faith came, we were confined under the law, kept under restraint until faith should be revealed. 24 So that the law was our custodian until Christ came, that we might be justified by faith. 25 But now that faith has come, we are no longer under a custodian; 26 for in Christ Jesus you are all sons of God, through faith. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.
3:19 τι ουν ο νομος των παραβασεων χαριν προσετεθη αχρις ου ελθη το σπερμα ω επηγγελται διαταγεις δι αγγελων εν χειρι μεσιτου 3:20 ο δε μεσιτης ενος ουκ εστιν ο δε θεος εις εστιν
3:21 ο ουν νομος κατα των επαγγελιων του θεου μη γενοιτο ει γαρ εδοθη νομος ο δυναμενος ζωοποιησαι οντως αν εκ νομου ην η δικαιοσυνη 3:22 αλλα συνεκλεισεν η γραφη τα παντα υπο αμαρτιαν ινα η επαγγελια εκ πιστεως ιησου χριστου δοθη τοις πιστευουσιν
3:23 προ του δε ελθειν την πιστιν υπο νομον εφρουρουμεθα συγκεκλεισμενοι εις την μελλουσαν πιστιν αποκαλυφθηναι 3:24 ωστε ο νομος παιδαγωγος ημων γεγονεν εις χριστον ινα εκ πιστεως δικαιωθωμεν 3:25 ελθουσης δε της πιστεως ουκετι υπο παιδαγωγον εσμεν 3:26 παντες γαρ υιοι θεου εστε δια της πιστεως εν χριστω ιησου 3:27 οσοι γαρ εις χριστον εβαπτισθητε χριστον ενεδυσασθε 3:28 ουκ ενι ιουδαιος ουδε ελλην ουκ ενι δουλος ουδε ελευθερος ουκ ενι αρσεν και θηλυ παντες γαρ υμεις εις εστε εν χριστω ιησου 3:29 ει δε υμεις χριστου αρα του αβρααμ σπερμα εστε και κατ επαγγελιαν κληρονομοι
3 Colossians 2:20
4 Mark 1:15
5-7 Romans 8:15-17
6 Matthew 6:9
4 Pierre Teilhard de Chardin, Hymn of the Universe, p. 110
Hymn of the Universe
For once we admit, following this line of argument, the existence of a critical point of species-formation at the end of the evolution of technical developments and civilizations, we realize that what finally opens out at the peak of time (maintaining to the end the priority of tension over rest in biogenesis) is an issue: an issue not merely for our hopes of escape but also for our awaiting of some revelation.
1 I mean that the heir, as long as he is a child, is no better than a slave, though he is the owner of all the estate; 2 but he is under guardians and trustees until the date set by the father. 3 So with us; when we were children, we were slaves to the elemental spirits of the universe. 4 But when the time had fully come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons. 6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So through God you are no longer a slave but a son, and if a son then an heir.
4:1 λεγω δε εφ οσον χρονον ο κληρονομος νηπιος εστιν ουδεν διαφερει δουλου κυριος παντων ων 4:2 αλλα υπο επιτροπους εστιν και οικονομους αχρι της προθεσμιας του πατρος 4:3 ουτως και ημεις οτε ημεν νηπιοι υπο τα στοιχεια του κοσμου ημεν δεδουλωμενοι 4:4 οτε δε ηλθεν το πληρωμα του χρονου εξαπεστειλεν ο θεος τον υιον αυτου γενομενον εκ γυναικος γενομενον υπο νομον 4:5 ινα τους υπο νομον εξαγοραση ινα την υιοθεσιαν απολαβωμεν 4:6 οτι δε εστε υιοι εξαπεστειλεν ο θεος το πνευμα του υιου αυτου εις τας καρδιας υμων κραζον αββα ο πατηρ 4:7 ωστε ουκετι ει δουλος αλλ υιος ει δε υιος και κληρονομος θεου δια χριστου
8-9 Ivan Steiger, Ivan Steiger Sees the Bible, p. 288
19 Augustine, Love One Another, p. 14
Love One Another
To them the Apostle’s love is a fruitful mother—she shows her heart, she tears her breast, so to speak, by her words, she weeps over the children she sees come forth only for burial, she calls back to a single name those who want to give themselves many names, she turns love away from herself toward Christ.
19 Horace Bushnell, “Christ the Form of the Soul,” Sermons, p. 54-61
19 Bridget Meehan, Exploring the Feminine Face of God, p. 9
8 Formerly, when you did not know God, you were in bondage to beings that by nature are no gods; 9 but now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and beggarly elemental spirits, whose slaves you want to be once more? 10 You observe days, and months, and seasons, and years! 11 I am afraid I have labored over you in vain.
12 Brethren, I beseech you, become as I am, for I also have become as you are. You did me no wrong; 13 you know it was because of a bodily ailment that I preached the gospel to you at first; 14 and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus. 15 What has become of the satisfaction you felt? For I bear you witness that, if possible, you would have plucked out your eyes and given them to me. 16 Have I then become your enemy by telling you the truth? 17 They make much of you, but for no good purpose; they want to shut you out, that you may make much of them. 18 For a good purpose it is always good to be made much of, and not only when I am present with you. 19 My little children, with whom I am again in travail until Christ be formed in you! 20 I could wish to be present with you now and to change my tone, for I am perplexed about you.
4:8 αλλα τοτε μεν ουκ ειδοτες θεον εδουλευσατε τοις μη φυσει ουσιν θεοις 4:9 νυν δε γνοντες θεον μαλλον δε γνωσθεντες υπο θεου πως επιστρεφετε παλιν επι τα ασθενη και πτωχα στοιχεια οις παλιν ανωθεν δουλευειν θελετε 4:10 ημερας παρατηρεισθε και μηνας και καιρους και ενιαυτους 4:11 φοβουμαι υμας μηπως εικη κεκοπιακα εις υμας
4:12 γινεσθε ως εγω οτι καγω ως υμεις αδελφοι δεομαι υμων ουδεν με ηδικησατε 4:13 οιδατε δε οτι δι ασθενειαν της σαρκος ευηγγελισαμην υμιν το προτερον 4:14 και τον πειρασμον μου τον εν τη σαρκι μου ουκ εξουθενησατε ουδε εξεπτυσατε αλλ ως αγγελον θεου εδεξασθε με ως χριστον ιησουν 4:15 τις ουν ην ο μακαρισμος υμων μαρτυρω γαρ υμιν οτι ει δυνατον τους οφθαλμους υμων εξορυξαντες αν εδωκατε μοι 4:16 ωστε εχθρος υμων γεγονα αληθευων υμιν 4:17 ζηλουσιν υμας ου καλως αλλα εκκλεισαι υμας θελουσιν ινα αυτους ζηλουτε 4:18 καλον δε το ζηλουσθαι εν καλω παντοτε και μη μονον εν τω παρειναι με προς υμας 4:19 τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν 4:20 ηθελον δε παρειναι προς υμας αρτι και αλλαξαι την φωνην μου οτι απορουμαι εν υμιν
21-31 Genesis 17:20-21
22 Genesis 16:15, 21:2
23 Romans 9:7-9
27 Isaiah 54:1
29-30 Genesis 21:9-12
21 Tell me, you who desire to be under law, do you not hear the law? 22 For it is written that Abraham had two sons, one by a slave and one by a free woman. 23 But the son of the slave was born according to the flesh, the son of the free woman through promise. 24 Now this is an allegory: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. 25 Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children. 26 But the Jerusalem above is free, and she is our mother. 27 For it is written, “Rejoice, O barren one who does not bear; break forth and shout, you who are not in travail; for the children of the desolate one are many more than the children of her that is married.” 28 Now we, brethren, like Isaac, are children of promise. 29 But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now. 30 But what does the scripture say? “Cast out the slave and her son; for the son of the slave shall not inherit with the son of the free woman.” 31 So, brethren, we are not children of the slave but of the free woman.
4:21 λεγετε μοι οι υπο νομον θελοντες ειναι τον νομον ουκ ακουετε 4:22 γεγραπται γαρ οτι αβρααμ δυο υιους εσχεν ενα εκ της παιδισκης και ενα εκ της ελευθερας 4:23 αλλ ο μεν εκ της παιδισκης κατα σαρκα γεγεννηται ο δε εκ της ελευθερας δια της επαγγελιας 4:24 ατινα εστιν αλληγορουμενα αυται γαρ εισιν δυο διαθηκαι μια μεν απο ορους σινα εις δουλειαν γεννωσα ητις εστιν αγαρ 4:25 το γαρ αγαρ σινα ορος εστιν εν τη αραβια συστοιχει δε τη νυν ιερουσαλημ δουλευει δε μετα των τεκνων αυτης 4:26 η δε ανω ιερουσαλημ ελευθερα εστιν ητις εστιν μητηρ παντων ημων 4:27 γεγραπται γαρ ευφρανθητι στειρα η ου τικτουσα ρηξον και βοησον η ουκ ωδινουσα οτι πολλα τα τεκνα της ερημου μαλλον η της εχουσης τον ανδρα 4:28 ημεις δε αδελφοι κατα ισαακ επαγγελιας τεκνα εσμεν 4:29 αλλ ωσπερ τοτε ο κατα σαρκα γεννηθεις εδιωκεν τον κατα πνευμα ουτως και νυν 4:30 αλλα τι λεγει η γραφη εκβαλε την παιδισκην και τον υιον αυτης ου γαρ μη κληρονομηση ο υιος της παιδισκης μετα του υιου της ελευθερας 4:31 αρα αδελφοι ουκ εσμεν παιδισκης τεκνα αλλα της ελευθερας
1 Henri Nouwen, “Let Jesus Transform You,” The Inner Voice of Love, p. 40 f.
“Let Jesus Transform You”
When you look attentively at your life, you will see how filled it has been with fears, especially fears of people in authority … For most of your life, you have felt as if you needed their permission to be yourself.
Think about Jesus. He was totally free before the authorities of his time. He told people not to be guided by the behavior of the scribes and Pharisees. Jesus came among us as an equal, a brother. …
… He wants you to live the freedom of the children of God.
13-18 Imaging the Word, Vol. 1, p. 226-229
13-15 Thomas Merton, The Wisdom of the Desert, p. 32
The Wisdom of the Desert
13 Wendell Berry, Standing by Words, p. 36
Standing by Words
“To be free is precisely the same thing as to be pious, wise, just, and temperate, careful of one’s own, abstinent from what is another’s, and thence in fine, magnanimous and brave.” (Milton)
… he defines freedom in terms of responsibilities. And it is only this tension that can suggest the possibility of living (for any length of time) in freedom—just as it is the tension between love and pain that suggests the possibility of carrying love into acts.
13 Oscar Romero, The Violence of Love, p. 204
The Violence of Love
The liberation that Christianity preaches is a liberation from something that enslaves for something that enobles us.
Those who talk only about enslavement … do not have all the power that the church can give one.
…
To be free for something positive, that is what Christ means when he says, “Follow me.”
13 Sister Rebecca Shinas, O.P., “Freedom Calling,” I Am a Singer of His Songs, side 2
1 For freedom Christ has set us free; stand fast therefore, and do not submit again to a yoke of slavery.
2 Now I, Paul, say to you that if you receive circumcision, Christ will be of no advantage to you. 3 I testify again to every man who receives circumcision that he is bound to keep the whole law. 4 You are severed from Christ, you who would be justified by the law; you have fallen away from grace. 5 For through the Spirit, by faith, we wait for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love.
7 You were running well; who hindered you from obeying the truth? 8 This persuasion is not from him who calls you. 9 A little leaven leavens the whole lump. 10 I have confidence in the Lord that you will take no other view than mine; and he who is troubling you will bear his judgment, whoever he is. 11 But if I, brethren, still preach circumcision, why am I still persecuted? In that case the stumbling block of the cross has been removed. 12 I wish those who unsettle you would mutilate themselves!
13 For you were called to freedom, brethren; only do not use your freedom as an opportunity for the flesh, but through love be servants of one another. 14 For the whole law is fulfilled in one word, “You shall love your neighbor as yourself.” 15 But if you bite and devour one another take heed that you are not consumed by one another.
5:1 τη ελευθερια ουν η χριστος ημας ηλευθερωσεν στηκετε και μη παλιν ζυγω δουλειας ενεχεσθε
5:2 ιδε εγω παυλος λεγω υμιν οτι εαν περιτεμνησθε χριστος υμας ουδεν ωφελησει 5:3 μαρτυρομαι δε παλιν παντι ανθρωπω περιτεμνομενω οτι οφειλετης εστιν ολον τον νομον ποιησαι 5:4 κατηργηθητε απο του χριστου οιτινες εν νομω δικαιουσθε της χαριτος εξεπεσατε 5:5 ημεις γαρ πνευματι εκ πιστεως ελπιδα δικαιοσυνης απεκδεχομεθα 5:6 εν γαρ χριστω ιησου ουτε περιτομη τι ισχυει ουτε ακροβυστια αλλα πιστις δι αγαπης ενεργουμενη
5:7 ετρεχετε καλως τις υμας ενεκοψεν τη αληθεια μη πειθεσθαι 5:8 η πεισμονη ουκ εκ του καλουντος υμας 5:9 μικρα ζυμη ολον το φυραμα ζυμοι 5:10 εγω πεποιθα εις υμας εν κυριω οτι ουδεν αλλο φρονησετε ο δε ταρασσων υμας βαστασει το κριμα οστις αν η 5:11 εγω δε αδελφοι ει περιτομην ετι κηρυσσω τι ετι διωκομαι αρα κατηργηται το σκανδαλον του σταυρου 5:12 οφελον και αποκοψονται οι αναστατουντες υμας
5:13 υμεις γαρ επ ελευθερια εκληθητε αδελφοι μονον μη την ελευθεριαν εις αφορμην τη σαρκι αλλα δια της αγαπης δουλευετε αλληλοις 5:14 ο γαρ πας νομος εν ενι λογω πληρουται εν τω αγαπησεις τον πλησιον σου ως εαυτον 5:15 ει δε αλληλους δακνετε και κατεσθιετε βλεπετε μη υπο αλληλων αναλωθητε
Sermon, "Fruitful," June 3, 2018
Terry Fullam, Leadership (Summer 1985), p. 119
Frances Taylor Gench, “Expository Article,” Interpretation (July 1992), p. 290-295
Hans-Ruedi Weber, “The Radical Cure,” Experiments with Bible Study, p. 242
17 Romans 7:15-23
19 Romans 1:28
23 1 Timothy 1:9
17 Jerome, quoted in The Plough (Spring 2001), p. 26
The Plough
18 Francis Patrick Sullivan, “Lot’s Wife Wins One,” A Time To Sow, p. 143
19-21 Various translations
Various translations
Examples:
fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing, wantonness, witchcraft, uncontrolled temper, self-seeking, heretical division, adultery, uncleanness, lasciviousness, hatred, seditions, heresies, murder, reveling, immoral, filthy, indecent, fighting, ambition, separate into parties, orgies, sexual irresponsibility, feuds, wrangling, bad temper, quarrels, disagreements, factions, sexual immorality, debauchery, discord, fits of rage, contentious temper, party intrigues, drinking bouts.
22-23 Sheila Cassidy, Sharing the Darkness, p. 83
Sharing the Darkness
22-23 Natalie Goldberg, Writing Down the Bones, p. 133 f.
Writing Down the Bones
22-23 Thomas Merton, “xii. 13,” The Way of Chuang Tzu, p. 76
“xii. 13”
In the age when life on earth was full, no one paid any special attention to worthy men, nor did they single out the man of ability. Rulers were simply the highest branches on the tree and the people were like deer in the woods. They were honest and righteous, without realizing that they were “doing their duty.” They loved each other and did not know that this was “love of neighbor.” They deceived no one, yet they did not know that they were “men to be trusted.” They were reliable and did not know that this was “good faith.” They lived freely together, giving and taking, and did not know that they were generous. For this reason their deeds have not been narrated. They made no history.
22-23 Brenda Ueland, If You Want to Write, p. 172
If You Want to Write
… by encouraging the critic in themselves (the hater) they have killed the artist (the lover). Know that if you have a kind of cultured know-it-all in yourself who takes pleasure in pointing out what is not good in discriminating, reasoning and comparing, you are bound under a knave. I wish you could be delivered.
23 Bill Watterson, “Commencement Address,” (May 20, 1990), Kenyon College
16 But I say, walk by the Spirit, and do not gratify the desires of the flesh. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh; for these are opposed to each other, to prevent you from doing what you would. 18 But if you are led by the Spirit you are not under the law. 19 Now the works of the flesh are plain: fornication, impurity, licentiousness, 20 idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, 21 envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God.
22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such there is no law. 24 And those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25 If we live by the Spirit, let us also walk by the Spirit. 26 Let us have no self-conceit, no provoking of one another, no envy of one another.
5:16 λεγω δε πνευματι περιπατειτε και επιθυμιαν σαρκος ου μη τελεσητε 5:17 η γαρ σαρξ επιθυμει κατα του πνευματος το δε πνευμα κατα της σαρκος ταυτα δε αντικειται αλληλοις ινα μη α αν θελητε ταυτα ποιητε 5:18 ει δε πνευματι αγεσθε ουκ εστε υπο νομον 5:19 φανερα δε εστιν τα εργα της σαρκος ατινα εστιν μοιχεια πορνεια ακαθαρσια ασελγεια 5:20 ειδωλολατρεια φαρμακεια εχθραι ερεις ζηλοι θυμοι εριθειαι διχοστασιαι αιρεσεις 5:21 φθονοι φονοι μεθαι κωμοι και τα ομοια τουτοις α προλεγω υμιν καθως και προειπον οτι οι τα τοιαυτα πρασσοντες βασιλειαν θεου ου κληρονομησουσιν
5:22 ο δε καρπος του πνευματος εστιν αγαπη χαρα ειρηνη μακροθυμια χρηστοτης αγαθωσυνη πιστις 5:23 πραοτης εγκρατεια κατα των τοιουτων ουκ εστιν νομος 5:24 οι δε του χριστου την σαρκα εσταυρωσαν συν τοις παθημασιν και ταις επιθυμιαις 5:25 ει ζωμεν πνευματι πνευματι και στοιχωμεν 5:26 μη γινωμεθα κενοδοξοι αλληλους προκαλουμενοι αλληλοις φθονουντες
1 Thomas Merton, The Wisdom of the Desert, p. 31
The Wisdom of the Desert
9 Albert Schweitzer, A Place for Revelation, p. 78-85
15 John Dominic Crossan, In Search of Paul, p. 175 f.
In Search of Paul
And do not think of it as humanly extensive charity, a free giving of our stuff, but as divinely distributive justice, a necessary sharing of God’s stuff. …
Loving as a fair and equitable sharing of a world that belongs to a just God is what gives content to Paul’s assertion to the Galatians that “a new creation is everything” (Gal. 6:15) and to Paul’s claim to the Corinthians that “if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new” (2 Cor. 5:17). What better deserves the title of a new creation than the abnormalcy of a share-world replacing the normalcy of a greed-world?
15 Elizabeth O’Connor, Weavings (September/October 1996), p. 23
Weavings
16 Stephen Mitchell, The Gospel According to Jesus, p. 92
The Gospel According to Jesus
This image [Israel as and unfaithful wife and God as a faithful husband] also illuminates a hidden anxiety in traditional Christianity. If you believe in the church as the new Israel, you believe in a God who is unfaithful, who doesn’t keep “his” promises. If God gave up on the first Israel and reneged on his promise, what is to prevent him from giving up on the new Israel? In other words, what is to prevent him from giving up on me?
1 Brethren, if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness. Look to yourself, lest you too be tempted. 2 Bear one another’s burdens, and so fulfil the law of Christ. 3 For if any one thinks he is something, when he is nothing, he deceives himself. 4 But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. 5 For each man will have to bear his own load. 6 Let him who is taught the word share all good things with him who teaches.
7 Do not be deceived; God is not mocked, for whatever a man sows, that he will also reap. 8 For he who sows to his own flesh will from the flesh reap corruption; but he who sows to the Spirit will from the Spirit reap eternal life. 9 And let us not grow weary in well-doing, for in due season we shall reap, if we do not lose heart. 10 So then, as we have opportunity, let us do good to all men, and especially to those who are of the household of faith.
11 See with what large letters I am writing to you with my own hand. 12 It is those who want to make a good showing in the flesh that would compel you to be circumcised, and only in order that they may not be persecuted for the cross of Christ. 13 For even those who receive circumcision do not themselves keep the law, but they desire to have you circumcised that they may glory in your flesh. 14 But far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. 15 For neither circumcision counts for anything, nor uncircumcision, but a new creation. 16 Peace and mercy be upon all who walk by this rule, upon the Israel of God.
17 Henceforth let no man trouble me; for I bear on my body the marks of Jesus.
18 The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.
6:1 αδελφοι εαν και προληφθη ανθρωπος εν τινι παραπτωματι υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραοτητος σκοπων σεαυτον μη και συ πειρασθης 6:2 αλληλων τα βαρη βασταζετε και ουτως αναπληρωσατε τον νομον του χριστου 6:3 ει γαρ δοκει τις ειναι τι μηδεν ων εαυτον φρεναπατα 6:4 το δε εργον εαυτου δοκιμαζετω εκαστος και τοτε εις εαυτον μονον το καυχημα εξει και ουκ εις τον ετερον 6:5 εκαστος γαρ το ιδιον φορτιον βαστασει
6:6 κοινωνειτω δε ο κατηχουμενος τον λογον τω κατηχουντι εν πασιν αγαθοις
6:7 μη πλανασθε θεος ου μυκτηριζεται ο γαρ εαν σπειρη ανθρωπος τουτο και θερισει 6:8 οτι ο σπειρων εις την σαρκα εαυτου εκ της σαρκος θερισει φθοραν ο δε σπειρων εις το πνευμα εκ του πνευματος θερισει ζωην αιωνιον 6:9 το δε καλον ποιουντες μη εκκακωμεν καιρω γαρ ιδιω θερισομεν μη εκλυομενοι 6:10 αρα ουν ως καιρον εχομεν εργαζωμεθα το αγαθον προς παντας μαλιστα δε προς τους οικειους της πιστεως
6:11 ιδετε πηλικοις υμιν γραμμασιν εγραψα τη εμη χειρι 6:12 οσοι θελουσιν ευπροσωπησαι εν σαρκι ουτοι αναγκαζουσιν υμας περιτεμνεσθαι μονον ινα μη τω σταυρω του χριστου διωκωνται 6:13 ουδε γαρ οι περιτετμημενοι αυτοι νομον φυλασσουσιν αλλα θελουσιν υμας περιτεμνεσθαι ινα εν τη υμετερα σαρκι καυχησωνται 6:14 εμοι δε μη γενοιτο καυχασθαι ει μη εν τω σταυρω του κυριου ημων ιησου χριστου δι ου εμοι κοσμος εσταυρωται καγω τω κοσμω 6:15 εν γαρ χριστω ιησου ουτε περιτομη τι ισχυει ουτε ακροβυστια αλλα καινη κτισις 6:16 και οσοι τω κανονι τουτω στοιχησουσιν ειρηνη επ αυτους και ελεος και επι τον ισραηλ του θεου
6:17 του λοιπου κοπους μοι μηδεις παρεχετω εγω γαρ τα στιγματα του κυριου ιησου εν τω σωματι μου βασταζω
6:18 η χαρις του κυριου ημων ιησου χριστου μετα του πνευματος υμων αδελφοι αμην