is there a god?, is jesus christ god?, is the bible history or myth? JESUS REDISCOVERED. By MALCOLM MUGGERIDGE. O that thou shouldst give dust a. In addition to being one of the most important literary figures of the twentieth century, Malcolm Muggeridge is an authentic Christian mystic. Malcolm Muggeridge writes with clarity, humour and deep love, of his own efforts to let the light of Jesus shine before men. His “rediscovery” of Jesus is one of.
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He is well-known as an author, journalist, media personality, and in his later years, a leading spokesman for Christianity. His upbringing was, as he termed it, “socialist;” his father was involved in politics and served as a member of Parliament. He attended Cambridge University, and after his graduation inwent to India as a teacher.
He returned to his native England inwhere he married Katherine Kitty Dobbs and worked as a substitute teacher. After six months, the young couple moved to Egypt to assume another teaching post. It was here in Egypt that Muggeridge’s career as a journalist began in earnest, a life of writing that would include work muggeeidge the Manchester GuardianCalcutta StatesmanEvening StandardDaily Telegraphand other newspapers. Malcolm and Kitty Muggeridge spent the fall and winter of in Moscow, where he was a correspondent for the Manchester Guardian.
He witnessed the Ukranian famine and was the first western reporter to write truthfully about the resultant death and devestation. This sojourn in the Soviet Union ended Muggeridge’s infatuation with Communism as a panacea for the ills of the world. Returning briefly to England, he subsequently accepted a post in India as assistant editor for the Calcutta Statesman.
While there he muggeridge a biography rediscovvered Samuel Butler. Resuming his career as a journalist following the war, he spent almost two years in Washington, DC as a correspondent for the London Daily Telegraph.
Muggeridge’s wit and style endeared him to many as he became a popular and controversial figure on radio and television. From he served as editor of the British humor magazine Punch. During the s this former Socialist and vocal agnostic gradually modified his positions on religion and became rediscobered Christian.
This journey is recorded in his book Jesus Rediscovered. From that time his writings reflect his increasingly orthodox stance on matters of faith. In his latter years, Muggeridge expressed a growing concern about moral and ethical issues.
He opposed abortion and euthanasia while supporting the rights of the mentally and physically handicapped. His opposition to birth control led to his controversial resignation as Rector of Edinburgh University. He was greatly influenced by Mother Theresa of Calcutta and her efforts on behalf of the forgotten people of the world.
She is the subject of his book Something Beautiful for God. A leading Christian apologist, Muggeridge is sometimes cited as the G. Chesterton of the latter twentieth century. There appears to be a widening audience hungering for his sometimes cynical, yet always insightful opinions. Malcolm Muggeridge, after a fruitful life of constant interaction and tension with life, entered eternal rest November 14, To those malcklm like myself, rightly or wrongly, have become convinced that what is called ‘Western civilization’ is irretrievably over, and that another Dark Age is upon us, this seeming collapse of the Church is desolating.
We bemoan the passing of a liturgy in which we never participated, of high virtues which we never practiced, of an obedience we never accorded and an orthodoxy we never accepted and often ridiculed. Yet even if it is true that, despite the assurance given to Peter, the gates of Hell have prevailed, or at any rate muggerodge now swinging on ecumenical hinges, that is only a lost battle.
The war goes on; and suddenly, in the most unlikely theater of all, a Solzhenitsyn raises his voice, while in the dismal slums of Calcutta a Mother Teresa and her Missionaries of Charity go about Jesus’ work of love with muggerige dedication. When I think of them, as I have seen them at their work and at their devotions, I want to put away all the books, tear up all the scribbled notes.
There are no more doubts or dilemmas; everything is perfectly clear. What commentary or exposition, however, eloquent, lucid, perceptive, inspired even, can equal in eludication and illumination the effect of these dedicated lives?
What mind has conceived a discourse, or tongue spoken it, redisdovered conveys even to a minute degree the light they rediscoveref before men? I was hungry, and you gave me meat. I was thirsty, and you gave me drink. I was a stranger, and you took me in, and I was naked and you clothed me. I was sick, and you visited me. I was in prison, and you came unto me. The words of Jesus come alive, as no rediscovrred or meditation could possibly make them, in the fulfillment in the most literal sense of Jesus’ behest to see in the suffering face of humanity his suffering face, and in their broken bodies, his.
The religion Jesus gave the world is an experience, not a body of ideas or principles.
It is in being lived that it lives, as it is in loving that the love redsicovered it discloses at the heart of all creation becomes manifest. It belongs to the world of a Cervantes rather maclolm that of a Wittgen-stein; to Rabelais and Tolstoy rather than to Bultmann and Barth.
It is for fools like me, the poor of this world, rather than for the king. Thinking of Jesus, I suddenly understand that I know nothing So, in the face of a Mother Teresa I trace the very geography of Jesus’ Kingdom; all the contours and valleys and waterways.
I need no gediscovered map. In erdiscovered light of such a faith as hers, the troubles of the Church, its liturgical squabbles and contending theologies and Vatican Councils drowsing through interminable sessions, seem of little account. Once when I was complaining about Church dignitaries and their attitudes, Mother Teresa drily pointed out that, of the twelve disciples, hand-picked by Jesus himself, one turned out to be a crook and the rest ran away.
How, she asked, can we expect mere popes and bishops to do iesus And he said to them, Follow me, and I will make you fishers of men.
Jesus particularly charged his disciples that they should tell no man he was.
He knew, of course, that if his Messianic role were to be bruited abroad the danger would arise of his becoming the focus of some sort of insurrection, which would falsify the whole purpose of his ministry. Being an attractive, forceful and persuasive speaker and teacher, with a strong personality, once he was jesks as the Messiah, redizcovered known to have accepted that title, the violence anticipated in many of the Redicovered prophecies might easily erupt about his head.
To abate any possible ardor in this direction among the disciples, he broke it to them that he would shortly go to Jerusalem, redisovered that there he would suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Peter was outraged, and protested strongly; if Jesus was indeed the Messiah, as now they all accepted, they looked for him to be victorious, not defeated, and expected to share in his triumph.
Be it far from thee Lord; this shall not be done unto thee, Peter insisted. This time Jesus rebuked him: Get behind me, you Satan: It effectively shut him up.
The danger that Jesus, once generally accepted as the Messiah, would be pushed into at any rate seeming to lead a rebellion, was a very real one. According to the Fourth Gospel, after the miracle of the loaves and fishes the excitement of the crowd was so great, and their conviction so strong that Jesus was indeed the prophet whose imminent coming into the world had been prophesied and was not eagerly awaited, that Jesus feared he might be taken by force and proclaimed a king. To avoid anything of the kind, he departed again into a mountain, himself alone.
There was no more explosive and inflammable country in the world than Palestine. If Jesus had publicly claimed to be Messiah, nothing could have stopped a useless flood tide of slaughter. In other words, he was indubitably the Messiah, but one ‘whose reign was in the hearts of men, a Messiah who reigned from a Cross’. Professor Barclay, along with the late Dr. Dodd, provides the unfamiliar traveler across the deserts and jungles of Biblical criticism with one of his few sure, steady and infinitely reassuring beacons to guide him on his way.
Peter is only one of the disciples whose character emerges clearly and strongly; the others are somewhat dim figures who in the Gospel narratives do and say little that distinguishes them from one another.
This is the case even with John, the disciples Jesus is said to have loved with a special tenderness, and to whom he handed over the care of his mother as he was dying. Peter, on the other hand, is quite definitely a person – impetuous, mercurial, easily stirred to passionate protestations of devotion and loyalty, and equally prone to lose heart in face of difficulties, and to fall down on his undertakings when the test came.
Just because of the clearer delineation of his character, he is always the easiest to pick out in group paintings of the disciples; for instance, in Leonardo da Vinci’s Last Supper.
At the same time, he is sympathetically portrayed, and there is, indeed, something irresistible about him even when he is at his worst; as in his tragic threefold denial of Jesus while Jesus was being examined by Caiaphas, the High Priest, and his father-in-law, Annas – a sinister figure who had managed, in a manner any contemporary political boss like Mayor Daley of Chicago might envy, after he had been High Priest himself for a number of years, to get the job for five of his sons in succession, as well as for his son-in-law Caiaphas.
Peter stayed in the ante-room, and was warming his hands by a coal fire there when the first question was put to him by a maidservant guarding the door: Art thou also one of this man’s disciples? His curt answer was I am not. A certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.
And he denied him, saying, Woman, I know him not. How vivid the scene is! All present must rediscivered been conscious that something momentous was happening. Then came the second question, rediscovere one of the people gathered with Peter round the fire: Art not thou also one of his disciples? Again the denial, this time accompanied with shouts and curses; the resort of all of us when we succumb to cowardice and panic.
Now the third and last question, from one of the High Priest’s servants who had noticed Peter’s Galilean accent, and thought he recognized him as having been in the Garden of Gethsemane with Jesus when he was taken: No, he was not, Peter insisted, more vehemently than ever, pouring out a strong stream of abuse, curses and obscenities.
Fishermen, like bargees, always know how to curse. At this point the dawn broke and the cock crowed, and Peter remembered how the evening before Jesus had prophesied that before the cock crowed he would have denied him thrice. So he went away and wept bitterly. For Peter there was unforeseen comfort to come.
After the Resurrection Jesus three times asked him if he loved him, thus balancing the three times Peter had denied him; and a chastened Peter each time answered less confidently than had been his way, saying that Jesus, who knew all things, must know that he loved him.
To intimate his forgiveness of Peter and renewed faith in him, Jesus entrusted him with one of his most deeply felt commands: This, too, Jesus repeated three times to emphasize its urgency. Another incident described in the Gospels, which Jesus particularly asked the three disciples who were present at it not to mention to anyone, at least until after his death and Resurrection, was what is called ‘the Transfiguration’. The three disciples were Peter, James and John, and the incident occurred some eight days after the conversation at Caesarea Philippi.
They had accompanied Jesus up into a high mountain; like all mystics, he needed from time to time to withdraw from the world, as he had into the wilderness after his baptism by John the Baptist. A high mountain, especially at dawn, offers a greater sense of isolation than even the desert of the high seas, and so is a favorite place for such withdrawals.
On this occasion, Jesus became so rapt that he was momentarily carried away into heavenly regions where he might commune more closely with God. Hearing him speaking as though with some unseen presence, and seeing his face shining with ecstasy, and even his clothes glistening and luminous, the three disciples were overcome with awe, so that they fell on their faces and were afraid. They had the impression that Jesus was conversing with Moses and Elijah, and Peter made the endearingly ludicrous suggestion that, in order to protract so remarkable a situation, he might construct three tabernacles for Jesus and the two prophets.