Kirby Page - Jesus Quotes

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The present generation believes that it knows more about Jesus Christ than any preceding generation knew. Yet we are equally confident that our grandchildren's children will understand Jesus far better than we do. There is something more in him than we have been able to fathom.

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The Christian in Belgium or in England in 1914 should not have gone to war, in my opinion, since war is violently unchristian. He should have been Christian, that is, he should have lived in the spirit of Jesus Christ, returning good for evil, love for hatred, mercy for cruelty, kindness for atrocity. Even if his country had been conquered by Germany, he would have confronted the same situation which Jesus faced, and like Jesus he should have sought to get rid of the oppressor by other means than the sword.

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Thou shalt be—what? You cannot fill it in. You cannot tear asunder the cloud that separates you from tomorrow. You do not know what is in store for you. Thou shalt be—let him fill it in for you. Thou shalt be—pure, honest, true, reverent, unselfish, loving, loyal, victorious, filled with divine discontent with mere material and physical pleasures, eager to be of service to thy fellows, willing to deny thyself, take up the cross and follow me.... Thou art—yes.... You shall be—but only as you turn to Jesus Christ.... And when you find him you will discover that he is the key to vaults of hidden treasures in your own life.

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World government must progressively be established, common problems must be solved by common action, economic and racial justice and fellowship must be achieved... empires must be transformed into commonwealths, the race of armaments must be stopped and the system of balance-of-armed-power must be brought to an end, the churches must take Jesus seriously by trusting goodwill and pacific means and by disentangling themselves from the war system, a mighty movement of peoples must be created so that governments will maintain friendly and cooperative relations and will refrain from hostile and provocative actions.... Now is the time to prevent a third world war.

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When we are reminded that modern men find it difficult to believe in the divinity of Jesus, we urge a search for realities that are far greater than words. If Jesus gives us our clearest vision of the nature of God; if he reveals the godlike qualities in man; if he secures penitence, restitution, joyous allegiance, and heroic sacrifice; if he leads to deliverance for individuals and groups—he becomes a symbol for all that is noblest in the universe, whatever may be the title by which he is characterized.

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Jesus assumes the wisdom, power, love, and accessibility of God. Without attempting to prove these attributes, he simply acts as if their truth were beyond dispute.

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Shall we resort to violence, on the ground that the end justifies the mean? The answer of Jesus seems conclusive. There is no place in the home for violence—as distinguished from less extreme forms of coercion—and the killing of beloved kinsmen.

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Jesus had little to say about political freedom, he had much to say about moral and spiritual freedom. When confronted with the question of human freedom, he saw that unless men's hearts were changed, freedom from Rome would simply mean an exchange of masters. To destroy the oppressors of a nation is not Jesus' way of bringing freedom to its citizens. Real freedom is not a racial, national or international problem; it is personal.

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Jesus was a radical on race questions. He treated men of every color and tongue as sons of a common Father and therefore brothers beloved. In His sight all men are of inherent and inestimable value.... Jesus also disregarded the rigid class lines of his day.

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As long as ministers and laymen labor under the delusion that contemporary Christianity is the same religion that Jesus practiced they will remain immunized against his way of life and will lack the vision.

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War is method. War is atrocity. War is wholesale falsehood. War is the practice of military necessity. War is the utter denial of the spirit and example of Jesus.

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The incident in the temple when Jesus used the scourge of small cords (John 2:13-17) is often cited as indicating Jesus sanction of war. The very most that can be said in this regard is that Jesus' sanctions the use of force. To say this is not proof that Jesus sanctions war War.... If Jesus had used force in such a way as to give supremacy to military necessity, to destroy human life, to break down reverence for personality, to retaliate with evil for evil, to compel the surrender of his moral freedom, we might then well believe that he sanctions war. The use of force is one problem, the morality of war as a means to an end involves so many additional factors as to be quite a different problem. Each should be judged on its own merits.

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Followers of Jesus in our day will, by their compassionate concern for the victims of greed and blindness, be stimulated to search more diligently for means of increased persuasiveness of wrongdoers, on the one hand, and for ethical means of restraint, on the other. They will be prepared also to rely exclusively upon means which are consistent with the worthy ends sought, and to take consequences of following Jesus' way of life.

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It is significant that the Great Teacher does not draw up a code of laws or list or sins. Nowhere does Jesus say explicitly that human slavery is a sin, or that the employment of little children for fourteen hours a day in a factory is a sin. He deals in general principles concerning the great fundamentals of life. So clear is his teaching, however, that there can be no doubt as to what he thinks of human slavery or the oppression of little children. In the teaching of Jesus, life is relationship, dwelling on friendly and affectionate terms with God, with ourselves, and with our fellowmen. Anything which destroys this relationship is sin. By this standard any thought or act may safely be judged.

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Prevailing customs and existing institutions are threatened by pioneers and prophets as well as by robbers and murderers, with the result that saints and sinners have often been thrust into adjoining cells. The crucifixion of Jesus between two thieves is the supreme illustration of a historic truth that nobility and depravity have often received the same punishment.

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At every stage Jesus was confronted with the necessity of choosing. More and more clearly he saw the vast gulf between his ideal and the practices of those about him. In moments of exaltation he caught a vision of life as it ought to be and might be.... From each succeeding experience of communion with God the conviction became more intense that love alone can bring reconciliation between man and man, and between man and God.

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It seems incredible that a man with such a message and such nobility of character should have been killed as an enemy of society. But is it surprising?... In a memorable passage Jesus refers to the fact that it is customary for one generation to stone the prophets and for another to erect monuments in their honor.

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We can take Jesus seriously and strive earnestly to follow him, or we can prepare to wage atomic war, but it is utterly impossible to do both at the same time.

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Was Tolstoy justified in interpreting the Sermon on the Mount in anarchistic terms? The answer cannot be found in isolated texts or combinations thereof, but rather in consideration of the basic elements which together constitute the religion of Jesus.... The Golden Rule of conduct was phrased in terms of mutuality: "do unto others as you would have them do unto you." The true criterion of every thought and deed must, therefore, be found in its effects upon human personality, human relations, and communion between man and God.

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It is utterly impossible to measure the influence of Jesus upon the moral and spiritual progress of the world. The greater value put on human life, the more honored place of womanhood, the nobler attitude toward childhood, the abolition of many giant evils, are founded upon the spirit and teaching of Jesus. Our new world-ideal of democracy and human brotherhood is a direct outgrowth of his example and teaching. Much has been accomplished. Much more is still to be done.

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Jesus Christ is personally unknown to the vast masses of men on all continents. His influence is limited by the failure and indifference of his professed followers.

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In the first century and in the twentieth, the individual Christian must determine his own course of action in the light of the spirit and teaching of Jesus. He gave Peter, James and John no definite program or mechanism by which they could overcome slavery, idolatry, licentiousness, and militarism, and he gives the Christian of today no scheme of overcoming militarism and oppression. It is by lives lived in the spirit of human brotherhood and worship toward God that he seeks to overcome slavery and idolatry, and it is by lives of aggressive good-will and love at all times and under all circumstances that he seeks to overcome militarism and oppression.

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Jesus can aid us at three points: by helping us to avoid hatred, to repudiate violence, and to increase our willingness to accept whatever suffering comes from this combination of refusing to submit to evil and of refraining from hatred and violence.

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Jesus was face to face with a concrete situation similar in principle to that of Belgium in 1914.... The issues at stake... were similar in principle, namely freedom versus bondage.... Why not follow the warlike example of Joshua and David and Judas Maccabeus? Does not the end justify the means? These are questions that Jesus faced.

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Atrocity supplants compassion and mercy. Mutual forbearance and mutual forgiveness are suppressed as treason. The overcoming of evil by doing good is looked upon as impracticable and dangerous to national welfare. The war method has no place in it for the spirit and practices of Jesus.

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