O Deus Ego Amo TeOh God, I love Thee mightily,Not only for Thy saving me, Nor yet because who love not TheeMust burn throughout eternity.Thou, Thou, my Jesu, once didst meEmbrace upon the bitter Tree.For me the nails, the soldier's spear, With injury and insult, bear-In pain all pain exceeding,In sweating and in bleeding,Yea, very death, and that for meA sinner all unheeding!O Jesu, should I not love TheeWho thus hast dealt so lovingly-Not hoping some reward to see,Nor lest I my damnation be;But as Thyself hast loved me,So love I now and always Thee,Because my King alone Thou art,Because, O God, mine own Thou art!

Nem o cenário alternativo da Páscoa proposto por Lüdemann, no qual Pedro e Paulo experimentaram fantasias geradas pelo luto e culpa respectivamente, nem a alternativa de Crossan, na qual um grupo de escribas cristãos começou, anos depois da crucificação, a estudar as Escrituras e especular sobre o destino de Jesus, são baseadas em qualquer evidência. Aqueles que sentem a força das dúvidas de Marxsen sobre a evidência para a ressurreição de Jesus devem é ficar muito mais preocupados com estas reconstruções.

Like Gandalf, God knows the battle going on inside our hobbitlike selves, the wrestling match between the Baggins and the Took. The Baggins side of us takes our creature comforts for granted. We assume these comforts are part of the terms and conditions outlined in the job description Jesus offers when he says, "Follow me." But God never said anything about discipleship being comfortable. He's more interested in coaxing the Took side of us to the fore, the side that's willing to endure a little hardship for the sake of the final destination. When we learn to live without, we discover what we're really made of.

It was not enough that the Son of God should come down from the heavens and appear as the Son of Man, for then He would have been only a great teacher and a great example, but not a Redeemer. It was more important for Him to fulfill the purpose of the coming, to redeem man from sin while in the likeness of human flesh. Teachers change men by their lives; Our Blessed Lord would change men by His death. The poison of hate, sensuality, and envy which is in the hearts of men could not be healed simply by wise exhortations and social reforms. The wages of sin is death, and therefore it was to be by death that sin would be atoned for.

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

The presence of the messianic salvation is also seen in Jesus' miracles of healing, for which the Greek word meaning "to save" is used. The presence of the Kingdom of God in Jesus meant deliverance from hemorrhage (Mk 5:34), blindness (Mk 10:52), demon possession (Lk 8:36), and even death itself (Mk 5:23). Jesus claimed that these deliverances were evidences of the presence of the messianic salvation (Mt 11:4-5). They were pledges of the life of the eschatological Kingdom that will finally mean immortality for the body. The Kingdom of God is concerned not only with people’s souls but with the salvation of the whole person.

Is God present or is he absent? Maybe we can say now that in the center of our sadness for his absence we can find the first signs of his presence. And that in the middle of our longings we discover the footprints of the one who has created them. It is in the faithful waiting for the loved one that we know how much he has filled our lives already. Just as the love of a mother for her son can grow while she is waiting for his return, and just as lovers can rediscover each other during long periods of absence, so also our intimate relationship with God can become deeper and more mature while we wait patiently in expectation for his return.

Surely we can only come to understand each other's beliefs by means of direct encounter and open, honest discussion. In the meantime, many free churches invite all believers in Jesus Christ to the Table for the sake of true spiritual unity that transcends intellectual differences of interpretation. Withholding sacramental sharing on the basis of disagreement about the nature of the Lord's Supper seems odd to us. What two people think exactly alike about the act? We are not offended by Catholics' closed Communion, but we find it odd and exclusive. It places intellectual understanding above fellowship among disciples of Jesus Christ.

As Adam lost the heritage of union with God in a garden, so now Our Blessed Lord ushered in its restoration in a garden. Eden and Gethsemane were the two gardens around which revolved the fate of humanity. In Eden, Adam sinned; in Gethsemane, Christ took humanity's sin upon Himself. In Eden, Adam hid himself from God; in Gethsemane, Christ interceded with His Father; in Eden, God sought out Adam in his sin of rebellion; in Gethsemane, the New Adam sought out the Father and His submission and resignation. In Eden, a sword was drawn to prevent entrance into the garden and thus immortalizing of evil; in Gethsemane, the sword would be sheathed.

The mission of Jesus brought not a new teaching but a new event. It brought to people an actual foretaste of the eschatological salvation. Jesus did not promise the forgiveness of sins; he bestowed it. He did not simple assure people of the future fellowship of the Kingdom; he invited them into fellowship with himself as the bearer of the Kingdom. He did not merely promise them vindication in the day of judgment; he bestowed upon them the status of a present righteousness. He not only taught an eschatological deliverance from physical evil; he went about demonstrating the redeeming power of the Kingdom, delivering people from sickness and even death.

Jesus offered a single incentive to follow him; it was woven into all he said and did. Here is how I would after twenty-four years of following summarize his selling point: "Follow me, and you might be happy--or you might not. Follow me, and might be empowered--or you might not. Follow me, and you might have more friends--or you might not. Follow me, and you might have the answers--or you might not. Follow me, and you might be better off--or you might not. If you follow me, you may be worse off in every way you use to measure life. Follow me nevertheless. Because I have an offer that is worth giving up everything you have: you will learn to love well.

In medieval times, contrary to popular belief, most knights were bandits, mercenaries, lawless brigands, skinners, highwaymen, and thieves. The supposed chivalry of Charlemagne and Roland had as much to do with the majority of medieval knights as the historical Jesus with the temporal riches and hypocrisy of the Catholic Church, or any church for that matter. Generally accompanied by their immoral entourage or servants, priests, and whores, they went from tourney to tourney like a touring rock and roll band, sports team, or gang of South Sea pirates. Court to court, skirmish to skirmish, rape to rape. Fighting as the noble's substitution for work.

He told them therefore that He was not a Teacher asking for a disciple who would parrot His sayings; He was a Saviour Who first disturbed a conscience and then purified it. But many would never get beyond hating the disturber. The Light is no boon, except to those who are men of good will; their lives may be evil, but at least they want to be good. His Presence, He said, was a threat to sensuality, avarice, and lust. When a man has lived in a dark cave for years, his eyes cannot stand the light of the sun; so the man who refuses to repent turns against mercy. No one can prevent the sun from shining, but every man can pull down the blinds and shut it out.

The very purpose of designing the Temple of Jerusalem as a series of ever more restrictive ingressions was to maintain the priestly monopoly over who can and cannot come into the presence of God and to what degree. The sick, the lame, the leper, the "demon-possessed," menstruating women, those with bodily discharges, those who had recently given birth—none of these were permitted to enter the Temple and take part in the rituals unless first purified according to the priestly code. With every leper cleansed, every paralytic healed, every demon cast out, Jesus was not only challenging that priestly code, he was invalidating the very purpose of the priesthood.

Grace is more than just leniency and unconditional acceptance. Divine grace is God’s relentless and loving pursuit of His enemies, who are unthankful, unworthy, and unlovable. Grace is not just God’s ability to save sinners, but God’s stubborn delight in His enemies—yes, even the creepy ones. Grace means that despite our filth, despite the sewage running through our veins , despite our odd addiction to food, drink, sex, porn, pride, self, money, comfort, and success, God desires to transform us into real ingredients of divine happiness.Sprinkle, Preston (2014-07-01). Charis: God's Scandalous Grace for Us (p. 24). David C. Cook. Kindle Edition.