Best 65 quotes in «crucifixion quotes» category

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    Forgiveness is the reason for the crucifixion, and the crucifixion is the reason for the Incarnation.

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    500 years /n another nail in the cross what's the difference anymore if it rains

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    God doesn't do notes, either. Did Jesus Christ say, "Can I be excused the Crucifixion?" No!

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    You realize that there's no point in doing anything if nobody's watching. You wonder, if there had been a low turnout at the crucifixion, would they have rescheduled?

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    If it has to choose who is to be crucified, the crowd will always save Barabbas.

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    If you want resurrection, you must have crucifixion... The hoarder, the one in us that wants to keep, to hold on, must be killed.

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    It is the crucifixion that distinguishes the new message from the mythologies of all other peoples.

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    Above the altar is suspended the horrifically detailed model of a dying man, who, like the stained-glass version of his mother during The Annunciation, is wearing an expression too serene for such surprising circumstance. Jesus looks like he's thinking, Well, here I am, nailed to some wood.

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    Among Romans, crucifixion originated as a deterrence against revolt of slaves, probably as early as 200 B.C.E. By Jesus's time, it was the primary form of punishment for "inciting rebellion" (i.e., treason or sedition) the exact crime which Jesus was charged.[..] The punishment applied solely to non-Roman citizens. Roman citizens could be crucified, however, if the crime was so grave that it essentially forfeited their citizenship.

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    And dozens of tiny hands reached up, and cast back dozens of tiny hoods. The robes fell away, revealing a motley of brightly-colored, dwarfish creatures, perched atop one another’s shoulders, brandishing outlandish tubes of a shiny substance none present had ever seen before. With preternatural speed and precision, they were trained upon the wild-eyed Romans, and after a few frantic pumping motions, streams of fluid arced through the air towards them. Wherever they landed, upon flesh or armor, steam burst forth, and the soldiers screamed in agony. Many of them were seasoned, having put down rebellions throughout the Empire, but all of their training and experience failed them in the face of elves wielding super soakers. Super soakers filled with battery acid.

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    Ay," he said aloud. There is no translation for this word and perhaps it is just a noise such as a man might make, involuntarily, feeling the nail go through his hands and into the wood.

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    And with the Savior's passing came Satan's sure defeat Christ whispered, "It is finished," for payment was complete. I could not earn salvation, it's been dispensed for free And mercy's gates would open, as He has died for me.

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    At night the jackals came and ate their feet, and the next morning crows flew down and ate their eyes.

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    At the end of that class Demian said to me thoughtfully: "There’s something I don’t like about this story, Sinclair. Why don’t you read it once more and give it the acid test? There’s something about it that doesn’t taste right. I mean the business with the two thieves. The three crosses standing next to each other on the hill are almost impressive, to be sure. But now comes this sentimental little treatise about the good thief. At first he was a thorough scoundrel, had committed all those awful things and God knows what else, and now he dissolves in tears and celebrates such a tearful feast of self-improvement and remorse! What’s the sense of repenting if you’re two steps from the grave? I ask you. Once again, it’s nothing but a priest’s fairy tale, saccharine and dishonest, touched up with sentimentality and given a high edifying background. If you had to pick a friend from between the two thieves or decide which one you’d rather trust, you most certainly wouldn’t choose the sniveling convert. No, the other fellow, he’s a man of character. He doesn’t give a hoot for ‘conversion’, which to a man in his position can’t be anything but a pretty speech. He follows his destiny to it’s appointed end and does not turn coward and forswear the devil, who has aided and abetted him until then. He has character, and people with character tend to receive the short end of the stick in biblical stories. Perhaps he’s even a descendant of Cain. Don’t you agree?" I was dismayed. Until now I had felt completely at home in the story of the Crucifixion. Now I saw for the first time with how little individuality, with how little power of imagination I had listened to it and read it. Still, Demian’s new concept seemed vaguely sinister and threatened to topple beliefs on whose continued existence I felt I simply had to insist. No, one could not make light of everything, especially not of the most Sacred matters. As usual he noticed my resistance even before I had said anything. "I know," he said in a resigned tone of voice, "it’s the same old story: don’t take these stories seriously! But I have to tell you something: this is one of the very places that reveals the poverty of this religion most distinctly. The point is that this God of both Old and New Testaments is certainly an extraordinary figure but not what he purports to represent. He is all that is good, noble, fatherly, beautiful, elevated, sentimental—true! But the world consists of something else besides. And what is left over is ascribed to the devil, this entire slice of world, this entire half is hushed up. In exactly the same way they praise God as the father of all life but simply refuse to say a word about our sexual life on which it’s all based, describing it whenever possible as sinful, the work of the devil. I have no objection to worshiping this God Jehovah, far from it. But I mean we ought to consider everything sacred, the entire world, not merely this artificially separated half! Thus alongside the divine service we should also have a service for the devil. I feel that would be right. Otherwise you must create for yourself a God that contains the devil too and in front of which you needn’t close your eyes when the most natural things in the world take place.

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    Because of Jesus’ supposed predestination, God would have had to choose the people who would kill and betray his son, choose the method by which he would be killed (crucifixion), and the time at which the event would occur. Those guilty of killing Jesus would therefore be simply carrying out God’s wishes without the free will to have chosen a path for themselves.

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    And the centurion who stood by said: Truly this was a son of God. Not long ago but everywhere I go There is a hill and a black windy sky. Portent of hill, sky, day's eclipse I know; Hill, sky, the shuddering darkness, these am I. The dying at His right hand, at His left, I am - the thief redeemed and the lost thief; I am the careless folk; I those bereft, The Well-Belov'd, the women bowed in grief. The gathering Presence that in terror cried, In earth's shock in the Temple's veil rent through, I; and a watcher, ignorant, curious-eyed, I the centurion who heard and knew

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    God has arranged all of the preceding centuries, all of the intervolutions of time, all of the events from Genesis 1:1 up to this moment - has arranged and moulded them, has had them converge in such a way that there would be a place for this hour, the hour in which His Son will be bound... He allowed neither the forces above nor the forces below to tamper with the clock of history. He directed the battles of Caesars, the conflicts of kings, the migration of peoples, the world wars, the course of stars and sun and moon, the change of epochs, and the complex movement of all things in the world in such a way that this hour would come and had to come.

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    But the resurrection without the crucifixion is empty optimism, an optimism that gives credence to Freud's notion that wishful thinking is the sum and substance of our faith. Include the crucifixion--and our role in that bloody moment--and the whole picture changes.

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    Consider, finally, what it meant to Him to do this for us. “I go,” He says. Where is He going? He is going to the Garden of Gethsemane to sweat drops of blood. Where is He going? He is going to be arrested, to be tried in court, to be mocked and jeered and laughed at. He is going to be spat upon, to have His holy body scourged. He is going to have a crown of thorns placed upon His head. They will take Him and drive cruel nails into His blessed hands and feet. He is going to be nailed to a tree. Can you picture it happening to you, with nails being hammered in through hands and feet? That is what He is going to. And, too, He is going to endure the mockery and the spitting and the jeering of the cruel mob; they did not know who He was or what He was doing. He is going to die and to be laid in a grace, He who is the eternal Son of God through whom the world was made and by whom all things consist. He is going deliberately to all that because that is the only way whereby the door and the gate of heaven can be opened for us. “I go to prepare a place in heaven with God, a mansion for you. Beloved friend, have you realised that the Lord Jesus Christ has done all that for you? If you see it, if you believe it, you will agree with Paul when he says that you are not your own, you “are bought with a price,” therefore you must give yourself and your life to Him (1 Cor. 6:20). If you believe Him, you can know for certain that He has prepared a place for you and will come again and received you unto Himself so that where He is, you shall be also.

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    Every action is a losing, a letting go, a passing away from oneself of some bit of one’s own reality into the existence of others and of the world. In Jesus Christ, this character of action is not resisted, by trying to use our action to assert ourselves, extend ourselves, to impose our will and being upon situations. In Jesus Christ, this self-expending character of action is joyfully affirmed. I receive myself constantly from God’s Parenting love. But so far as some aspects of myself are at my disposal, these I receive to give away. Those who would live as Jesus did—who would act and purpose themselves as Jesus did—mean to love, i.e., they mean to expend themselves for others unto death. Their being is meant to pass away from them to others, and they make that meaning the conscious direction of their existence. Too often the love which is proclaimed in the churches suppresses this element of loss and need and death in activity. As a Christian, I often speak of love as helping others, but I ignore what this does to the person who loves. I ignore the fact that love is self-expenditure, a real expending and losing and deterioration of the self. I speak of love as if the person loving had no problems, no needs, no limits. In other words, I speak of love as if the affluent dream were true. This kind of proclamation is heard everywhere. We hear it said: 'Since you have no unanswered needs, why don’t you go out and help those other people who are in need?' But we never hear people go on and add: 'If you do this, you too will be driven into need.' And by not stating this conclusion, people give the childish impression that Christian love is some kind of cornucopia, where we can reach to everybody’s needs and problems and still have everything we need for ourselves. Believe me, there are grown-up persons who speak this kind of nonsense. And when people try to live out this illusory love, they become terrified when the self-expending begins to take its toll. Terror of relationship is [that] we eat each other. But note this very carefully: like Jesus, we too can only live to give our received selves away freely because we know our being is not thereby ended, but still and always lies in the Parenting of our God.... Those who love in the name of Jesus Christ... serve the needs of others willingly, even to the point of being exposed in their own neediness.... They do not cope with their own needs. They do not anguish over how their own needs may be met by the twists and turns of their circumstances, by the whims of their society, or by the strategies of their own egos. At the center of their life—the very innermost center—they are grateful to God, because... they do not fear neediness. That is what frees them to serve the needy, to companion the needy, to become and be one of the needy.

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    Her eyes narrowed. “That is not the boy I raised.

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    His crucifixion is the key; His resurrection is the door... it is only by his death that we have the mandate to enter into the gates of eternal life. His doors are open always. Christ is king!

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    I am not moved to love Thee, 0 my Lord, By any longing for Thy Promised Land; Nor by the fear of hell am I unmanned To cease from my transgressing deed or word. Tis Thou Thyself dost move me,—Thy blood poured Upon the cross from nailed foot and hand; And all the wounds that did Thy body brand; And all Thy shame and bitter death's award. Yea, to Thy heart am I so deeply stirred That I would love Thee were no heaven on high,— That I would fear, were hell a tale absurd! Such my desire, all questioning grows vain; Though hope deny me hope I still should sigh, And as ray love is now, it should remain. (To Christ Crucified)

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    How do you give something away with the knowledge that you will get it back in three days, and then claim it to be the 'Ultimate Sacrifice'?

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    I have now gone through the examination of the four books ascribed to Matthew, Mark, Luke and John; and when it is considered that the whole space of time, from the crucifixion to what is called the ascension, is but a few days, apparently not more than three or four, and that all the circumstances are reported to have happened nearly about the same spot, Jerusalem, it is, I believe, impossible to find in any story upon record so many and such glaring absurdities, contradictions, and falsehoods, as are in those books. They are more numerous and striking than I had any expectation of finding, when I began this examination, and far more so than I had any idea of when I wrote the former part of 'The Age of Reason.

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    I have a problem with Saint Paul, who never actually met Jesus, and with whoever it was who wrote the book of Revelation (it was definitely not Saint John). I also take issue with the idea that Jesus, after the Crucifixion and Resurrection, started working out and riding horses and having second thoughts about the Sermon on the Mount and the Beatitudes. Where did this new muscular Christ come from? What are the four horsemen of the apocalypse so pissed about? What situation could possibly be made better by unleashing war, pestilence, famine, and death?

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    In allowing the crucifixion to take place, God did the world an incalculable favor. Though infinitely powerful, compassionate, and wise, he could think of no other way to reprieve humanity from punishment for its sins (in particular, for the sin of being descended from a couple who had disobeyed him) than to allow an innocent man (his son no less) to be impaled through the limbs and slowly suffocate in agony. By acknowledging that this sadistic murder was a gift of divine mercy, people could earn eternal life. And if they failed to see the logic in all this, their flesh would be seared by fire for all eternity.

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    I have tried to understand what crucifixion must feel like. I just know that the pain must be beyond what I have ever experienced. I respect, love, and trust the One who endured all this when He didn't have to. I understand Jesus with my heart, and the rest of the world can think of Him as it will.

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    Listening to the Gospel on Palm Sunday, it struck me that many people criticise Pontius Pilate for his role in the affair while letting the multitude go scot free. Pilate did what little he could to dissuade them from the extremely unpleasant course of action on which they were set, but the multitude kept shouting for a crucifixion. Pilate could not have done more without provoking a riot. The crucifixion when it happened was a victory for direct democracy against the effete, liberal paternalism of Pilate. If I am right, and the crucifixion be seen as an early victory for the principle of direct democracy, then it must follow...that good men should struggle to confound and frustrate the multitude whenever possible.

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    Instead, it is the reality that the God-forsaken one experienced in an eminent way because no one can even approximately experience the abandonment by God as horribly as the Son, who shares the same essence with the Father for all eternity.

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    Intellectualism is a poor master over passion

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    Muslims can say that slavery is not legitimate now, and that crucifixion is wrong at this historical juncture. Many say precisely this. But they cannot condemn slavery or crucifixion outright without contradicting the Koran and the example of the Prophet. 'The only principled ground that the Islamic State’s opponents could take is to say that certain core texts and traditional teachings of Islam are no longer valid,' Bernard Haykel says. That really would be an act of apostasy.

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    Despite our earnest efforts, we couldn't climb all the way up to God. So what did God do? In an amazing act of condescension, on Good Friday, God climbed down to us, became one with us. The story of divine condescension begins on Christmas and ends on Good Friday. We thought, if there is to be business between us and God, we must somehow get up to God. Then God came down, down to the level of the cross, all the way down to the depths of hell. He who knew not sin took on our sin so that we might be free of it. God still stoops, in your life and mine, condescends. “Are you able to drink the cup that I am to drink?” he asked his disciples, before his way up Golgotha. Our answer is an obvious, “No!” His cup is not only the cup of crucifixion and death, it is the bloody, bloody cup that one must drink if one is going to get mixed up in us. Any God who would wander into the human condition, any God who has this thirst to pursue us, had better not be too put off by pain, for that's the way we tend to treat our saviors. Any God who tries to love us had better be ready to die for it. As Chesterton writes, “Any man who preaches real love is bound to beget hate … Real love has always ended in bloodshed.

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    Mungu hutumia watu 'wajinga' na 'wapumbavu' kufanya mambo makubwa katika maisha yao na ya watu wengine. Katika Biblia, Musa aliitwa mjinga alipokiuka amri ya Farao ya kuendelea kuwafanya watumwa wana wa Israeli nchini Misri; Nuhu aliitwa mpumbavu alipohubiri kwa miaka mia kuhusu gharika, katika kipindi ambacho watu hawakujua mvua ni nini; Daudi aliitwa mjinga alipojitolea kupambana na Goliati bonge la mtu, shujaa wa Gathi; Yusufu aliitwa mjinga alipokataa kulala na mke wa bosi wake, baada ya kuwa ameuzwa na nduguze kama mtumwa nchini Misri; Abrahamu aliitwa mjinga alipoamua kuhama nchi aliyoipenda na kwenda katika nchi ya ahadi, eti kwa sababu Mungu alimwambia kufanya hivyo; Yesu aliitwa mjinga mpaka akasulubiwa aliposema yeye ni Mfalme na Mwana wa Mungu. LAKINI, Musa alitenganisha Bahari ya Shamu na kuwapeleka Waisraeli katika nchi ya ahadi, ambako aliwakomboa kutoka utumwani. Nuhu aliokoa dunia. Daudi alimshinda Goliati. Yusufu aliokoa familia yake kutokana na njaa. Abrahamu alikuwa baba wa imani. Yesu aliyashinda mauti. Wakati mwingine tunatakiwa kufanya mambo makubwa kulingana na jinsi Roho Mtakatifu anavyotutuma, bila kujali watu au dunia itasemaje.

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    Our crucifixes exhibit the pain, but they veil, perhaps necessarily, the obscenity: but the death of the God-Man was both.

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    Oh, this is not the time for us to get into that meshugenah debate again! Look, the point is that Jesus of Nazareth, who is a very big deal to the Boss, regardless of whatever metaphysically bewildering relationship they may have, has gone missing, on the eve of the single most important event in the history of Creation. The sentence parses, don’t look at me like that. And, through a comical series of events far too elaborate to detail here, you and I are going to be held directly responsible unless we figure out a way to fix this, and I mean yesterday! And I’m not being poetic, we’re angels, we can totally do that.

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    On the seventh day God rested in the darkness of the tomb; Having finished on the sixth day all his work of joy and doom. Now the Word had fallen silent, and the water had run dry, The bread had all been scattered, and the light had left the sky. The flock had lost its shepherd, and the seed was sadly sown, The courtiers had betrayed their king, and nailed him to his throne. O Sabbath rest by Calvary, O calm of tomb below, Where the grave-clothes and the spices cradle him we do not know! Rest you well, beloved Jesus, Caesar’s Lord and Israel’s King, In the brooding of the Spirit, in the darkness of the spring.

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    Pleasure, ecstasy, they cannot seem to bear: their escape from it is in violence, in drinking and fighting and apparently inescapable----And so why should not their religion drive them to crucifixion of themselves and one another? he thinks.

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    People sometimes say, indeed, that it makes little difference what theory of the atonement we may hold. Ah, my friends, it makes all the difference in the world. When you contemplate the cross of Christ, do you say merely, with modern theorists, ‘What a noble example of self-sacrifice; I am going to attain favour with God by sacrificing myself as well as He.’ Or do you say with the Bible, ‘He loved me and gave Himself for me; He took my place; He bore my curse; He bought me with His own most precious blood.’ That is the most momentous question that can come to any human soul.

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    Practice mercy and forgiveness throughout as a lesson that symbolizes the love shown through his crucifixion.

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    That dusty hill we can scarcely look upon and then only with pain, The Adversary, also with pain, does and must ever witness The Crucifixion.

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    Qu'est-ce qu'une crucifixion unique, auprès de celle, quotidienne, qu'endure l'insomniaque?

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    Remember only that I smiled. I do not atone-nor sacrifice-nor wish for glory; and I have nothing to forgive. I thirsted-and I besought you to give me my blood to drink. For what is there can quench a madman’s thirst but his own blood? I was dumb-and I asked wounds of you for mouths. I was imprisoned in your days and nights-and I sought a door into larger days and nights. And now I go-as others already crucified have gone. And think not we are weary of crucifixion. For we must be crucified by larger and yet larger men, between greater earths and greater heavens.

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    The cross and the lynching tree interpret each other. Both were public spectacles, shameful events, instruments of punishment reserved for the most despised people in society. Any genuine theology and any genuine preaching of the Christian gospel must be measured against the test of the scandal of the cross and the lynching tree. 'Jesus did not die a gentle death like Socrates, with his cup of hemlock....Rather, he died like a [lynched black victim] or a common [black] criminal in torment, on the tree of shame.' The crowd's shout 'Crucify him!' (Mk 15:14) anticipated the white mob's shout 'Lynch him!' Jesus' agonizing final cry of abandonment from the cross, 'My God, my God, why have you forsaken me?' (Mk 15:34), was similar to the lynched victim Sam Hose's awful scream as he drew his last breath, 'Oh, my God! Oh, Jesus.' In each case it was a cruel, agonizing, and contemptible death.

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    The crucifixion is the touchstone of Christian authenticity, the unique feature by which everything else, including the resurrection, is given its true significance. The resurrection is not a set piece. It is not an isolated demonstration of divine dazzlement. It is not to be detached from its abhorrent first act. The resurrection is, precisely, the vindication of a man who was crucified. Without the cross at the center of the Christian proclamation, the Jesus story can be treated as just another story about a charismatic spiritual figure. It is the crucifixion that marks out Christianity as something definitively different in the history of religion. It is in the crucifixion that the nature of God is truly revealed. Since the resurrection is God's mighty transhistorical Yes to the historically crucified Son, we can assert that the crucifixion is the most important historical event that has ever happened. The resurrection, being a transhistorical event planted within history, does not cancel out the contradiction and shame of the cross in this present life; rather, the resurrection ratifies the cross as the way "until he comes.

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    The crucifixion should never be depicted. It is a horror to be veiled.

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    The crucified figure had not been idle. A series of elaborate twists activated a cunning mechanism; the base of the cross blew apart, revealing a winding metal spring at the base. At the same time, there was a whir of machinery, a grinding sound of metal against metal, and a series of spindly steel tubes emerged from the head and arms of the cross; and as the jolly old elf grunted and arched his back, the giant laser-mounted pogo stick heaved into the air, leaving in its wake waves of devastation, and a merry, menacing cry of “Ho-ho-ho!

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    The deformity of Christ forms you. If he had not willed to be deformed, you would not have recovered the form which you had lost. Therefore he was deformed when he hung on the cross. But his deformity is our comeliness. In this life, therefore, let us hold fast to the deformed Christ.

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    There is no greater agony, than Jesus's Christ agony on the cross of Calvary.

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    The real truth is that while He came to preach the Gospel, His chief object in coming was that there might be a Gospel to preach.