Living Together or On the Person and Teachings
Dorothy Sayers on Taming Jesus said...
"The Greatest Drama Ever Staged" in Christian Letters to a Post-Christian World: A Selection of Essays (Eerdmans: 1969), p. 15.
Official Christianity, of late years, has been having what is known as "a bad press." We are constantly assured that the churches are empty because preachers insist too much upon doctrine — "dull dogma," as people call it. The fact is the precise opposite. It is the neglect of dogma that makes for dullness. The Christian faith is the most exciting drama that ever staggered the imagination of man — and the dogma is the drama... This is the dogma we find so dull — this terrifying drama of which God is the victim and the hero. If this is dull, then what, in Heaven's name, is worthy to be called exciting? The people who hanged Christ never, to do them justice, accused Him of being a bore — on the contrary; they thought Him too dynamic to be safe. It has been left for later generations to muffle up that shattering personatlity and surround Him with an atmosphere of tedium. We have very efficiently pared the claws of the Lion of Judah, certifying Him "meek and mild," and recommended Him as a fitting household pet for pale curates and pious ladies. To those who knew him, however, he in no way suggested a milk-and-water person; they objected to him as a dangerous firebrand.
Edmund Burke on Lost Chivalry said...
Reflections on the Revolution in France (J. Dodsley: 1790) pp. 112-8.
It is now sixteen or seventeen years since I saw the queen of France, then the dauphiness, at Versailles; and surely never lighted on this orb, which she hardly seemed to touch, a more delightful vision. I saw her just above the horizon, decorating and cheering the elevated sphere she just began to move in, — glittering like the morning-star, full of life, and splendor, and joy. Oh! what a revolution! and what an heart must I have, to contemplate without emotion that elevation and that fall! Little did I dream that, when she added titles of veneration to those of enthusiastic, distant, respectful love, that she should ever be obliged to carry the sharp antidote against disgrace concealed in that bosom; little did I dream that I should have lived to see such disasters fallen upon her in a nation of gallant men, in a nation of men of honour and of cavaliers. I thought ten thousand swords must have leaped from their scabbards to avenge even a look that threatened her with insult. — But the age of chivalry is gone. — That of sophisters, economists, and calculators, has succeeded; and the glory of Europe is extinguished for ever. Never, never more, shall we behold that generous loyalty to rank and sex, that proud submission, that dignified obedience, that subordination of the heart, which kept alive, even in servitude itself, the spirit of an exalted freedom. The unbought grace of life, the cheap defence of nations, the nurse of manly sentiment and heroic enterprize is gone! It is gone, that sensibility of principle, that chastity of honour, which felt a stain like a wound, which inspired courage whilst it mitigated ferocity, which ennobled whatever it touched, and under which vice itself lost half its evil, by losing all its grossness.
"The Self-Emptying of Love" in The Incarnation: A Interdisciplinary Symposium on the Incarnation of the Son of God, Stephen T. Davis, Daniel Kendall, and Gerald O'Collins, eds. (Oxford: 2004), p. 249.
The first and most powerful source of the appeal of a kenotic theory is the great religious power and meaning that is intrinsic to the idea of a God who sacrifices and suffers with and on behalf of his creatures. If I am caught up in terrible suffering it is one thing to be assured of the love and kindness of another person. It is quite another thing for that other person to give the assurance by entering into my situation and suffering with me or even for me. A God who empties himself out of love for human beings, who recklessly as it were gives up divine privileges to endure all the hard realities of human life, is a God whose love is credible and inspires love in return.
Emmanuel, or The Incarnation of the Son of God (Oxford: 1879), pp. 236-8.
If the Incarnation of the Eternal Son, as it is set forth in the Scriptures, be a truth of God — if the Divine Person Who had glory with the Father, having taken upon Him the nature of His creature, really condescended to go through the humiliation and pain and distress which is written of Him, it stands to reason that the loving humility and abnegation of self displayed in such endurance, must be the chief feature in the character of the God-man, which we must in our degree possess, if, in the words of the Holy Ghost, Christ is to be " formed in us."
Emmanuel, or The Incarnation of the Son of God (Oxford: 1879), pp. 38-9, 41.
In the beginning was the Word, and the Word was with God, and the Word was God." "All things were made by Him." "The Word was made flesh." Now what is a word or λδγος? As understood by St. John and the men of his time, it is thought embodied in language. It is that which is in us set forth in that medium of articulates sounds which God has given to us, in order that we may make our very selves known to our fellows. The most true and fitting words give us the most exact conception of the heart and soul of him whose words they are; and so the Personal and Eternal Word is the setting forth, so to speak, of the hidden intellect, love, and goodness of God, so that His creatures may be able to apprehend Him, Whom neither man nor angel hath seen or can see. So that the Word, being perfect, is the perfect utterance, or showing forth, or manifestation of all that is in God.
The Incarnation: Collected Essays in Christology (Cambridge University Press: 1987), pp. 1-2, 3, 6-8.
There can be no doubt that the doctrine of the Incarnation has been taken during the bulk of Christian history to constitute the very heart of Christianity. Hammered out over five centuries of passionate debate, enshrined in the classical Christian creeds, explored and articulated in the great systematic theologies, the doctrine expresses, so far as human words permit, the central belief of Christians that God himself, without ceasing to be God, has come amongst us, not just in but as a particular man, at a particular time and place. The human life lived and the death died have been held quite literally to be the human life and death of God himself in one of the modes of his own eternal being. Jesus Christ, it has been firmly held, was truly God as well as being truly man. As we have seen, this belief is not only expressed in the doctrine of the Incarnation, but also in countless hymns and devotional rites that belong to the very stuff of living Christianity, not to mention the art and sculpture which it has inspired down the centuries.
Terry Eagleton on Jesus said...
Reason, Faith, Revolution (Yale University Press: 2009), pp. 9-10.
Jesus, unlike most responsible American citizens, appears to do no work, and is accused of being a glutton and a drunkard. He is presented as homeless, propertyless, celibate, peripatetic, socially marginal, disdainful of kinsfolk, without a trade, a friend of outcasts and pariahs, averse to material possessions, without fear for his own safety, careless about purity regulations, critical of traditional authority, a thorn in the side of the Establishment, and a scourge of the rich and powerful. Though he was no revolutionary in the modern sense of the term, he has something of the lifestyle of one. He sounds like a cross between a hippie and a guerilla fighter. He respects the Sabbath not because it means going to church but because it represents a temporary escape from the burden of labor. The Sabbath is about resting, not religion. One of the best reasons for being a Christian, as for being a socialist, is that you don't like having to work, and reject the fearful idolatry of it so rife in countries like the United States. Truly civilized societies do not hold predawn power breakfasts.
"The Brave New World Wide Web," National Review Online
My conservative instinct says there's really nothing new under the sun. Technology almost by definition is developed to solve problems (necessity, recall, is invention's mommy). But, as conservative philosophy teaches us, the "problems" of the human condition are permanent. So while technology is ever changing, the human desires we try to satisfy with technology remain constant. For example, every innovation in mass media has been a boon to the porn industry. You can be sure that when we finally create holographic technology, it'll be put to good triple-X use long before we have a chance to see Hamlet in digital 3-D.
Brennan Manning on Faith said...
The Ragamuffin Gospel, (Questar Publishers, 1993), 54.
The scribes were treated with excessive deference in Jewish society because of their education and learning. Everyone honored them because of their wisdom and intelligence. The "mere children"(napioi in Greek, really meaning babes) were Jesus' image for the uneducated and ignorant. He is saying that the gospel of grace has been disclose to and grasped by the uneducated and ignorant instead of the learned and wise. For this Jesus thanks God... The babes (napioi) are in the same state as the children (paidia). God's grace falls on them because they are negligible creatures, not because of their good qualities. They may be aware of their worthlessness, but this is not the reason revelations are given to them. Jesus expressly attributes their good fortune to the Father's good pleasure, the divine eudokia. The gifts are not determined by the slightest personal quality or virtue. They were pure liberality. Once and for all, Jesus deals the death blow to any distinction between the elite and the ordinary in the Christian community.
The Divine Conspiracy (San Francisco: Harper Collins, 1998), p. 273.
Anyone who is not a continual student of Jesus, and who nevertheless reads the great promises of the Bible as if they were for him or her, is like someone trying to cash a check on another person's account. At best, it succeeds only sporadically.