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2 Francis S Collins
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1:Faith and reason are not, as many seem to be arguing today, mutually exclusive. They never have been. The letter to the Hebrews in the New Testament defines faith as 'the substance of things hoped for, the evidence of the things not seen. ~ Francis S Collins, #NFDB
2:Faith and reason are not, as many seem to be arguing today, mutually exclusive. They never have been. The letter to the Hebrews in the New Testament defines faith as ‘the substance of things hoped for, the evidence of the things not seen. ~ Francis S Collins, #NFDB
3:For instance, the notion of non-penal substitution. This idea, found in the work of the nineteenth century Scottish Reformed theologian John McLeod Campbell and based upon his reading of the letter to the Hebrews in particular, is that Christ offers up his life and death as a penitential act on our behalf, rather than as a punishment in our stead. ~ Oliver D Crisp, #NFDB
4:If the Letter to the Hebrews treats the entire Passion as a prayer in which Jesus wrestles with God the Father and at the same time with human nature, it also sheds new light on the theological depth of the Mount of Olives prayer. For these cries and pleas are seen as Jesus’ way of exercising his high priesthood. It is through his cries, his tears, and his prayers that Jesus does what the high priest is meant to do: he holds up to God the anguish of human existence. ~ Benedict XVI, #NFDB
5:I recall the passage in the letter to the Hebrews in which we are reminded that Christ has already done everything for us. It speaks of the Christ who "offered for all time a single sacrifice for sins" (Hebrews 10:12). And yet the church teaches, and our experience of faith confirms, that Christ continues to be with us and to pray for us. The paradox may be unraveled, I think, if we remember that when human beings try to "do everything at once and for all and be through with it," we court acedia, self-destruction and death. Such power is reserved for God, who alone can turn what is "already done" into something that is ongoing and ever present. It is a quotidian mystery. ~ Kathleen Norris, #NFDB
6:Indeed, someone from the Anabaptist tradition might argue that minority status and persecution are the natural and predictable outcome of attempting to live a Christian life, and it is the communities that coexist comfortably with state power that have departed from the norm. What matters is not the size or numbers claimed by churches, but rather the quality of witness demonstrated by Christians in their particular circumstances. Of course, Christians were persecuted in seventeenth-century Japan, and in many other places before and since. And just as evidently, Christians have often experienced the status of being persecuted minorities, or, commonly, persecuted majorities, sometimes in societies they had once dominated. Why should any historically informed observer expect matters to be different? As the letter to the Hebrews declares, here, we have no abiding city. ~ Philip Jenkins, #NFDB
7:Let us note the fundamental reversal involved in the central idea of this letter; what from the earthly point of view was a secular happening is the true worship for mankind, for he who performed it broke through the confines of the liturgical act and made truth: he gave himself. He took from man’s hands the sacrificial offerings and put in their place his sacrificed personality, his own “I”. When our text says that Jesus accomplished the expiation through his blood (9:12), this blood is again not to be understood as a material gift, a quantitatively measurable means of expiation; it is simply the concrete expression of a love of which it is said that it extends “to the end” (Jn 13:1). It is the expression of the totality of his surrender and of his service; an embodiment of the fact that he offers no more and no less than himself. The gesture of the love that gives all—this, and this alone, according to the Letter to the Hebrews, was the real means by which the world was reconciled; therefore the hour of the Cross is the cosmic day of reconciliation, the true and definitive feast of reconciliation. There is no other kind of worship and no other priest but he who accomplished it: Jesus Christ. c. ~ Benedict XVI, #NFDB
8:But as all pre-Christian cults were based on the idea of substitution, of representation, and tried to replace the irreplaceable, this worship was bound to remain vain. In the light of faith in Christ, the Letter to the Hebrews can dare to draw up this devastating balance sheet of the history of religion, although to express this view in a world seething with sacrifices must have seemed a tremendous outrage. It can dare to make this unqualified assertion that religions have run aground because it knows that in Christ the idea of the substitute, of the proxy, has acquired a new meaning. Christ, who in terms of the Law was a layman and held no office in Israel’s worship services, was—so the text says—the one true priest in the world. His death, which from a purely historical angle represented a completely profane event—the execution of a man condemned to death as a political offender—was in reality the one and only liturgy of the world, a cosmic liturgy, in which Jesus stepped, not in the limited arena of the liturgical performance, the Temple, but publicly, before the eyes of the world, through the curtain of death into the real temple, that is, before the face of God himself, in order to offer, not things, the blood of animals, or anything like that, but himself (Heb 9:11ff.). Let ~ Benedict XVI, #NFDB
9:The most consistent execution of this project is to be found in the Letter to the Hebrews, which connects the death of Jesus on the Cross with the ritual and theology of the Jewish feast of reconciliation and expounds it as the true cosmic reconciliation feast. The train of thought in the letter could be briefly summarized more or less as follows: All the sacrificial activity of mankind, all attempts to conciliate God by cult and ritual—and the world is full of them—were bound to remain useless human work, because God does not seek bulls and goats or whatever may be ritually offered to him. One can sacrifice whole hecatombs of animals to God all over the world; he does not need them, because they all belong to him anyway, and nothing is given to the Lord of All when such things are burned in his honor. “I will accept no bull from your house, nor he-goat from your folds. For every beast of the forest is mine, the cattle on a thousand hills. I know all the birds of the air, and all that moves in the field is mine. If I were hungry, I would not tell you; for the world and all that is in it is mine. Do I eat the flesh of bulls, or drink the blood of goats? Offer to God a sacrifice of thanksgiving. . . .” So runs a saying of God in the Old Testament (Ps 50 [49]:9-14). The author of the Letter to the Hebrews places himself in the spiritual line of this and similar texts. With still more conclusive emphasis he stresses the fruitlessness of ritual effort. God does not seek bulls and goats but man; man’s unqualified Yes to God could alone form true worship. Everything belongs to God, but to man is lent the freedom to say Yes or No, the freedom to love or to reject; love’s free Yes is the only thing for which God must wait—the only worship or “sacrifice” that can have any meaning. But the Yes to God, in which man gives himself back to God, cannot be replaced or represented by the blood of bulls and goats. “For what can a man give in return for his life”, it says at one point in the Gospel (Mk 8:37). The answer can only be: There is nothing with which he could compensate for himself. But ~ Benedict XVI, #NFDB
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