Quotes About Sacrifice

Trees give it all away, don't they?

Each one volunteers to be eaten, so others might be spread far afield.

He'll die of idealism, of being right when the world is wrong.

The Japanese will not crack. They will not crack morally or psychologically or economically, even when eventual defeat stares them in the face. They will pull in their belts another notch, reduce their rations from a bowl to a half bowl of rice, and fight to the bitter end. Only by utter physical destruction or utter exhaustion of their men and materials can they be defeated. That is the difference between the Germans and the Japanese. That is what we are up against in fighting Japan.

The power the old exert over the young is the power to send the young to war -- flesh in its perfection dropped into a hellish maze of stimulus and response in order to defend an old man's phrase. A phrase! What? The American way of life? Yes. It galls me to say it, but yes. This paragraph costs me nothing. And yet I know it cost the life of a boy or a girl with a ready body and a mind not ripe. N one will come to question me this evening.

All we can give back and all God wants from any of us is to humbly and proudly return the product that we have been given—which is ourselves!

Sacrificial religion was all exposed in Jesus' response to any mechanical or mercenary notion of religion, but we soon went right back to it in many Catholic, Orthodox, and Protestant forms, because the old ego will always prefer an economy of merit and sacrifice to any economy of grace and unearned love, where we have no control.

So Jesus pulls no punches, saying you must "hate" your home base in some way and make choices beyond it.

All the emptying out is only for the sake of a Great Outpouring.

the old ego will always prefer an economy of merit and sacrifice to any economy of grace and unearned love, where we have no control.

Following Jesus is a vocation to share the fate of God for the life of the world. To allow what God for some reason allows—and uses. And to suffer ever so slightly what God suffers eternally. Often, this has little to do with believing the right things about God—beyond the fact that God is love itself.

Friedrich Nietzsche, the German philosopher, said that what he resented in most Christians was what he perceived as a constant underlying resentment: (1) a denied resentment toward God for demanding sacrifice, (2) toward others for not appreciating our sacrifice, (3) sacrificing as much as we sacrifice, (4) and a resentment toward others for not having to do it!

If we do not recognize that we ourselves are the problem, we will continue to make God the scapegoat—which is exactly what we did by the killing of the God-Man on the cross. The crucifixion of Jesus—whom we see as the Son of God—was a devastating prophecy that humans would sooner kill God than change themselves. Yet the God-Man suffers our rejection willingly so something bigger can happen.

It is the primary form of "dying to the self" that Jesus lived personally and the Buddha taught experientially. The growing consensus is that, whatever you call it, such calm, egoless seeing is invariably characteristic of people at the highest levels of doing and loving in all cultures and religions.

you must first "go into the tomb" with Jesus (Romans 6:4)

In the Franciscan school, God did not need to be paid in order to love and forgive God's own creation for its failures. Love cannot be bought by some "necessary sacrifice"; if it could, it would not and could not work its transformative effects.

Authentic Christianity is not so much a belief system as a life-and-death system that shows you how to give away your life, how to give away your love, and eventually how to give away your death. Basically, how to give away—and in doing so, to connect with the world, with all other creatures, and with God.

If you want to be important, serve others. And if you want to be at the top, then slave to help everyone else. The

Two thousand years after Jesus lived here, Christians still have a hard time accepting his upside-down world, in which we are expected to work for justice on behalf of others but not to demand or expect it for ourselves (Matthew 5:6,10-12). This is one of the hardest challenges of Jesus' message. It demands an expanded heart and mind.

whatever that takes, and then has plenty left over for others. True heroism serves the common good, or it is not really heroism at all.

In the larger-than-life, spiritually transformed people I have met, I always find one common denominator: in some sense, they have all died before they died. They have followed in the self-emptying steps of Jesus, a path from death to life that Christians from all over the world celebrate during Easter week.

He is giving us his full Jesus-Christ self—that wonderful symbiosis of divinity and humanity. But the vehicle, the medium, and the final message here are physical, edible, chewable—yes, digestible human flesh. Much of ancient religion portrayed God eating or sacrificing humans or animals, which were offered on the altars, but Jesus turned religion and history on their heads, inviting us to imagine that God would give himself as food for us!

Can it be that what provides for us is the very thing that poisons us? Who hasn't considered this terrible possibility?

The old woman could inspire random violence moment to moment, but for the big things could be counted on, provided that sacrifice and not intervention was called for. Anne smiled to herself. There was, after all, something to be said for sacrifice.