Our faith as Christians is that just as God raised up dead, so will He raise up us from the dead. And that just as all that Jesus had done in the days of His flesh seemed on Easter Saturday to be buried in final failure and oblivion, yet was by God’s power raised to new life and power again, so all the faithful labor of God’s servants which time seems to bury in the dust of failure, will be raised up, will be found to be there, transfigured, in the new Kingdom. Every faithful act of service, every honest labor to make the world a better place, which seemed to have been forever lost and forgotten in the rubble of history, will be seen on that day to have contributed to the perfect fellowship of God’s Kingdom. As Christ, who committed Himself to God and was faithful even when all ended in utter failure and rejection, was by God raised up so that all that He had done as found to be not lost, but alive and powerful, so all who have committed their work in faithfulness to God will be by Him raised up to share in the new age, and will find that their labor was not lost, but that it has found its place in the completed Kingdom.
What if education was primarily concerned with shaping our hopes and passions - our visions of “the good life” and not merely about the dissemination of data and information as inputs of our thinking? … What if education wasn’t first and foremost about what we know but about what we love?
True freedom is a gift of grace given by the one who is in fact Lord; that gift, freely given, can only be received in freedom. It follows that the church cannot bear witness to that gift unless there is freedom to refuse it. Yet the church must still bear witness that this is the only true freedom: to belong wholly to the one by whom the space of freedom is created, and whose service is perfect freedom.
The idea that there is no third way between agnostic pluralism and a despotic theocracy is another by-product of the split between a false objectivity and a false subjectivity. It is surely possible to envision, and therefore also obligatory to work for, a society that is pluralist in the sense that the scientific community is pluralist, a society that believes in the possibility of knowing the truth about human nature and destiny and that is committed to seeking further understanding. Within such a society the Christian Church would be free and would be in duty bound to put forth its belief with the fullest confidence into the public argument about all human affairs.