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Retrieved July 5, Retrieved July 12, Retrieved July 18, Retrieved July 26, Retrieved August 1, Retrieved September 3, Retrieved August 7, Rotten Tomatoes.

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I value you and the work you do and want to help if I can in anyway. Part 5 is here. This site uses Akismet to reduce spam.

Learn how your comment data is processed. Books Discipleship Matters Podcasts. Like this: Like Loading Join the discussion Cancel reply. So how can we love God, if we don't love the people we can see?

Good News Translation If we say we love God, but hate others, we are liars. For we cannot love God, whom we have not seen, if we do not love others, whom we have seen.

For the person who does not love his brother he has seen cannot love the God he has not seen. The one who does not love his brother whom he has seen cannot love the God whom he has not seen.

NET Bible If anyone says "I love God" and yet hates his fellow Christian, he is a liar, because the one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen.

New Heart English Bible If anyone says, "I love God," and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen.

For if he does not love his brother whom he has seen, how is he able to love God Whom he has not seen? People who don't love other believers, whom they have seen, can't love God, whom they have not seen.

King James Bible If a man says, I love God, and hates his brother, he is a liar: for he that loves not his brother whom he has seen, how can he love God whom he has not seen?

American King James Version If a man say, I love God, and hates his brother, he is a liar: for he that loves not his brother whom he has seen, how can he love God whom he has not seen?

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Not Brothers Yet Part 4 Video

How To Not Fall Away (Part 4) Guarding Against Pride

King James Bible If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

Christian Standard Bible If anyone says, "I love God," and yet hates his brother or sister, he is a liar. For the person who does not love his brother or sister whom he has seen cannot love God whom he has not seen.

Contemporary English Version But if we say we love God and don't love each other, we are liars. We cannot see God. So how can we love God, if we don't love the people we can see?

Good News Translation If we say we love God, but hate others, we are liars. For we cannot love God, whom we have not seen, if we do not love others, whom we have seen.

For the person who does not love his brother he has seen cannot love the God he has not seen. The one who does not love his brother whom he has seen cannot love the God whom he has not seen.

NET Bible If anyone says "I love God" and yet hates his fellow Christian, he is a liar, because the one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen.

New Heart English Bible If anyone says, "I love God," and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen.

For if he does not love his brother whom he has seen, how is he able to love God Whom he has not seen? People who don't love other believers, whom they have seen, can't love God, whom they have not seen.

King James Bible If a man says, I love God, and hates his brother, he is a liar: for he that loves not his brother whom he has seen, how can he love God whom he has not seen?

American King James Version If a man say, I love God, and hates his brother, he is a liar: for he that loves not his brother whom he has seen, how can he love God whom he has not seen?

American Standard Version If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, cannot love God whom he hath not seen.

He then recites several horrible examples of atrocities inflicted upon children by other human beings.

Because such injustice is allowed to happen, Ivan simply cannot accept the mythical "harmony of God" or accept a universe in which one who is tortured embraces his torturer.

Such "harmony," says Ivan, "is not worth the tears of one tortured child. Alyosha is horrified and tells Ivan that these thoughts constitute rebellion.

Ivan offers Alyosha a further example: suppose, he says, one could create a perfect world for man but it could survive only by torturing to death "one tiny creature.

As an answer, Ivan is reminded that there is One who can forgive everything "because He gave His innocent blood for all and everything.

He calls his poem "The Grand Inquisitor. As Alyosha tells Lise of his encounter with the captain, we see that he, like Zossima, has a deeply penetrating mind and understands the inner workings of those whom he is trying to help.

This understanding of human nature proves Alyosha much more than a simple person of simple faith. Zossima, remember, has commanded Alyosha to marry.

Because of the elder, Alyosha has chosen Lise; no one, he believes, will make him a better wife. But for all of Zossima's influence, he is not a puppet-master.

Alyosha is objective about the wisdom of his mentor's teachings, and although he knows that Zossima is dying, he feels that it is a higher duty to find Dmitri than to go to the elder's deathbed.

Thus Alyosha matures into a man of worldly responsibility and makes other men much more than only of spiritual concern.

In Chapter 3, Dostoevsky makes clear the earlier ambiguities of Ivan's character. Previously, the brother maintained a distance from Alyosha because he had been evaluating him to see if he is merely an empty-minded religious fanatic.

Now, however, Ivan has learned to respect and admire Alyosha because "you do stand firm and I like people who are firm like that, whatever it is that they stand by.

In addition, Ivan also feels that his impending departure makes it imperative to explain himself to Alyosha.

But if he is concerned for Alyosha, he is certainly not concerned for Dmitri; he refuses to be either his brother's keeper or the "keeper" of Fyodor.

He is quite adamant concerning this, and his vehemence is easily recalled when the idea of Fyodor's being vulnerable for murder is discussed.

Preluding his views on religion, Ivan announces that he has a strong desire to live. He loves life even though he finds it illogical. Such an acknowledgement of a love of living is important because Ivan, with a philosophy seemingly nihilistic, might too easily be categorized as a suicidal cynic.

Ivan is morally much stronger and is deeply committed to the business of living. Both brothers, Ivan and Alyosha, agree that "for real Russians the questions of God's existence and of immortality.

These ideas are central not just to the characters but to an understanding of Dostoevsky's entire point of view. Ivan surprises Alyosha by announcing, "perhaps I too accept God," reminding his brother of the saying, "If God did not exist, it would be necessary to invent Him.

Most of all, Ivan desires a world in which his human intellect can fully comprehend the logic and purpose of life. He uses the analogy of two parallel lines, which, according to Euclid, can never meet.

Ivan's mind can comprehend this concept because he has a "Euclidian earthly mind. Therefore, even though he is willing to accept God, His Wisdom, and His purpose, he cannot accept "this world of God's.

To explain further why he does not accept the world, Ivan examines the brutality found in the world, saying that he cannot love his neighbor.

It is easy to love man in the abstract sense, certainly, but when one looks into the face of a man, it is impossible to love him. For Christ, to love men was easy because He was God; but for ordinary men to love one's neighbor — the idea is ridiculously impossible.

Later, Ivan will elaborate upon this in his poem "The Grand Inquisitor. Ivan uses the suffering of innocent children as his principal grounds for the world's unacceptability.

The idea of the suffering innocent has plagued philosophers since time's beginning; it is the subject of such great works as the Book of Job.

But Ivan does not concern himself with the sufferings of adults. For them, a philosophical justification is possible: the adult has sinned, and his suffering is a punishment for his sins.

Children, however, have not yet sinned, and therefore Ivan cannot understand a world created by God that justifies their suffering.

And regardless of whether one agrees or disagrees with Ivan, one must recognize the logic at work in this system of thinking.

Life, for Ivan, must be rational — it must especially be rational if one is to appreciate God's wonder and love Him as one should.

So well has Ivan considered his philosophy that he is even amused by the term "bestial cruelty," for this, he believes, is an insult to beasts.

An animal kills only for food and kills rapidly, but man kills slowly, deliberately, and often only for the sadistic pleasure of watching his victim suffer.

As Ivan speaks, he is quite aware that he is causing Alyosha to suffer; he knows well of Alyosha's fondness for children. But, although he is not his "brother's keeper," he is far from heartless; for him, children are revered.

He can find no logic that justifies their suffering. He asks Alyosha what would be the basis of an eternal harmony if a victim would "rise up and embrace his murderer.

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