Kirby Page - Love Quotes

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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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Is compulsion necessarily a violation of the law of love? To offer an affirmative answer is to deny the validity of all existing governments. This is the position of Tolstoy and other absolute non-resistants. Few readers of these words, however, will agree that anarchy alone is consistent with love.

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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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Hatred is an essential part of war. During the conflict it is regarded as treason to "love your enemies, bless them that curse you, do good to them that hate you." In war, the enemy are regarded as targets, not as sons of God.

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Non-resistance in the sense of rejecting all forms of coercion is not always a legitimate expression of love toward man and love toward God.... the refusal under some circumstances to exercise forcible restraint is a betrayal of love and therefore a betrayal of higher religion.

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Another serious charge against Jesus was that of treason to his country. His admonition to refrain from hatred and retaliation and instead to love the Romans seemed to the patriots of the day nothing less than disloyalty and treachery to his native land... There is little doubt as to what would have happened to an American citizen early in 1918 if he had arisen in a Liberty Loan mass meeting and pleaded for the immediate cessation of hostilities and protested against the hatred being manifested toward the Germans.

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Forcible coercion is not necessarily a violation of the law of love, but I find it impossible to reconcile the intentional slaughter of any human being with the religious principle of reverence for personality, that is, respect for the personality of the dead man. Nor does active goodwill or the principle of mutuality justify the willful taking of a human life.

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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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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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Asceticism may offer a way of escape from the temptations that come from association with one's fellows and bring a sense of release and contentment. But the universal family can never be built by hermits. Contact may lead to contamination, but it is essential to redemption. Love never flees from the object of its affection. Where pain is most severe and sorrow most bitter, there love is most solicitous and untiring.

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When we are reminded of his apocalyptic concepts and are told that an interim ethic possesses little validity for distant centuries, we are able to make rejoinder that his experience of God, his valuation of man, his call to love, forgiveness, and sacrifice are universal and eternal.

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There is no inherent irreconcilability between love and coercion, but rather the reverse; under some circumstances love ceases to be love if it fails to use moral means of restraint.

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Every basic doctrine of Christianity is nullified to the degree that we accept the ideas and practices of atomic war: the fatherhood of God, the brotherhood of man, the inestimable value of human life, the kinship of all peoples, the duty and privilege of of sympathy and compassion and affection, the responsibility of the strong to bear the burdens of the weak, the overcoming of evil with goodness, the redemptive power of self-giving love, the supremacy of spiritual forces over material might.

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If reverence for personality, the principle of mutuality, active goodwill, and love toward God and man constitute the essence of high religion, then in many situations, in an imperfect world, compulsion becomes a religious obligation.

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Wherever in a home there is immaturity, lack of self-control, and anti-social stimuli, coercion may be necessary in order to safeguard the other members of the family, and to prevent remorse for irreparable wrongdoing. To say that restraint administered in love and with the welfare of all concerned vividly in mind is immoral, is to reduce society to anarchy and chaos.

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