The Divine Conspiracy: Rediscovering Our Hidden Life In God

We can and usually do choose or will to be angry. Anger first arises spontaneously. But we can actively receive it and decide to indulge it, and we usually do. We

But what I say is that anyone who becomes intensely angry [orgizomenos] with those around them shall stand condemned before the law” (5:22).

When we trace wrongdoing back to its roots in the human heart, we find that in the overwhelming number of cases it involves some form of anger.

the one who has damaged you. 6. Having an enemy, (vv. 43–48) Hate your enemy. Love and bless your your enemy, as the heavenly Father does. And now with the preliminaries about the structure and progress of the Discourse on the Hillside before us, we can begin to immerse ourselves in the substance of Jesus’ teachings on the rightness of the kingdom

In Matthew, chapter 5, Jesus works us through six situations in which the goodness that lives from the heart and through The Kingdom Among Us is contrasted with the old dikaiosune focused merely on “doing the right thing.”

It is the person of Jesus and his death for us that makes clear what it is about God that makes him “really good.”

As a result, the two greatest traditions of moral reflection in the ancient world are brought together in the term dikaiosune. It

The best translation of dikaiosune would be a paraphrase: something like “what that is about a person that makes him or her really right or good.” For short, we might say “true inner goodness.” Plato (following Socrates) tries to give a precise and full account of what this true inner goodness is.

The human need to know how to live is perennial. It has never been more desperate than it is today,