Timothy Snyder: “The human capacity for subjective victimhood is apparently limitless, and people who believe that they are victims can be motivated to perform acts of great violence.”
Chesterton: “It has often been pointed out that Cain was an agriculturist and therefore most probably a vegetarian; while Abel kept flocks and killed and ate them. I am sure that somewhere in this fact is to be found the key of that dark and terrible story. It seems so like a vegetarian to kill his brother on strictly altruistic principles.”
John Alexander: “[M]ost of the hard things Jesus says … seem impossible but turn out to be freedoms.” (Related: “Independence does not bring life, not for long. It’s just another name for rebellion.”)
Fleming: “The enemy was never really Marxism per se but liberalism in all its forms: not just the liberalism of Rousseau but the liberalism of Voltaire; not just the socialism of Marx but the destructive antisocialism of John Stuart Mill.”
Turne ye vnto me, saith the Lord of hostes, and I will turne vnto you:
Dallas Willard: “Spirituality is a matter of another reality. … [I]t is not a ‘commitment’ and it is not a ‘life-style,’ even though a commitment and a life-style will come from it. Above all it is not a social or political stance.”
Chesterton: “The whole secret of mysticism is this: that man can understand everything by the help of what he does not understand. … The mystic allows one thing to be mysterious, and everything else becomes lucid.”
Francisco Collantes, “Visión de Ezequiel: la resurrección de la carne”
[NT] Wright has drawn attention to the way that Genesis sets Abram up as a new Adam and Israel as a new humanity in him. He uses three lines of evidence. First of all, there is the idea of blessing. This is present in the creation of humanity (Gen 1:28) and is very prominent in the promises to the patriarchs…. Second, there is a strong emphasis on reproductive fruitfulness in the creation story (Gen 1:28) and in the promises to the patriarchs…. Third, the command to humanity to have dominion over creation (Gen 1:28) is transformed into a promise that Abraham’s descendants would possess the gates of their enemies (Gen 22:17). … Not only is Abraham a new Adam and Israel a new humanity, but the promised land of Canaan is a new Eden. … God walks “to and fro” both in Eden (Gen 3:8) and in the sanctuary (Lev 26:12; Deut 23:15); cherubim guard the tree of life both in Eden (Gen 3:24) and the holy of holies in the sanctuary … both Eden and the Sanctuary are entered from the east (Gen 3:24); the menorah in the tabernacle is probably a stylized tree of life, like the tree in Eden; Solomon decorated his temple with botanical and arboreal imagery, giving it a garden-like appearance (1 Kings 6-7); as Adam, the first priest, was to “till and keep” the garden (Gen 2:5), so the Levites are to “till and keep” the sanctuary … just as a river flowed from Eden, so Israel’s visionaries saw a river flowing from the Jerusalem temple (Ps 46:5; Ezekiel 47); gold and precious stones were connected with Eden and the sanctuary…. [I]t is not merely the temple that parallels Eden, but the whole land of Canaan, which, in the symbolism of holy space, shares in the holiness of the temple at its heart. This is seen in part in the Edenic brush strokes with which the descriptions of Canaan are lavishly painted…. It comes out more clearly in the way judgment on Israel’s land is depicted in terms of the destruction of Eden (Joel 2:3) and post-exilic restoration is portrayed as a return to Eden…. Ezekiel … speaks of the restoration of Israel in terms clearly reminiscent of the creation of Adam. The lifeless bodies in the valley are animated by the breath of life from God (Ezekiel 37; Gen 2:7). This army of Adams then returns to a restored land like Eden (36:35) in which the Sanctuary is restored and from which the life-giving river flows into the desert garden (40-48). … Just as Israel is created outside the land and brought in by Yahweh, so Adam is created outside Eden and placed in it by Yahweh (Gen 2:8). As Israel is to fill the land subdue their enemies, so Adam is told to fill the earth and subdue the animals (Gen 1:28). As obedient Israel will enjoy abundant blessing, so too will obedient Adam. … As Israel disobeys and incurs divine oracles of judgment and curse from the prophets, so Adam disobeys and brings a divine oracle of judgment and curse from the Lord (Gen 3:14-19). As Israel is expelled from the Promised Land for not keeping torah, so Adam is expelled from Eden for not keeping the command of Yahweh. … Humanity, in Adam, lost the blessing; but Israel, in Abraham, is the vehicle through which God restores it.
Lesslie Newbigin: “How is it possible that the gospel should be credible, that people should come to believe that the power which has the last word in human affairs is represented by a man hanging on a cross? … [T]he only answer, the only hermeneutic of the gospel, is a congregation of men and women who believe it and live by it.”
And the streets of the citie shall be full of boyes and girles playing in the streets thereof:
Walter Brueggemann: “Our lives are occupied territory… / occupied by a cacophony of voices, / and the din undoes us.” (John Alexander on a related note: “[T]he very structures of modernity and postmodernity … fracture our lives so deeply that they make it almost impossible for us to connect deeply with one another.”)
Micah 6.6-8: “Wherewith shall I come before the Lord, and bow my selfe before the high God? shall I come before him with burnt offerings, with calues of a yeere olde? Will the Lord be pleased with thousands of rammes, or with tenne thousands of riuers of oyle? shall I giue my first borne for my transgression, the fruit of my body for the sinne of my soule?Hee hath shewed thee, O man, what is good; and what doeth the Lord require of thee, but to do iustly, and to loue mercy, and to walke humbly with thy God?”