Quotes of All Topics . Occasions . Authors
Christ is the clue to all that is.
The reign of God is his reign over all things.
The business of the church is to tell and embody a story
God's grace is not limited by any ecclesiastical barriers.
I am neither an optimist nor a pessimist. Jesus Christ is risen from the dead.
Do things that will get people asking questions, the answer to which is the Gospel.
Modern capitalism has created a world totally different from anything known before.
Live in the kingdom of God in such a way that it provokes questions for which the gospel is the answer.
The Church must be seen as the company of pilgrims on the way to the end of the world and the ends of the earth.
Our confidence...is not in the competence of our own knowing, but in the faithfulness and reliability of the one who is known.
It is less important to ask a Christian what he or she believes about the Bible than it is to inquire what he or she does with it.
It has never at any time been possible to fit the resurrection of Jesus into any world view except a world view of which it is the basis.
The living God is a God of justice and mercy and He will be satisfied with nothing less than a people in whom his justice and mercy are alive.
The Church, wherever it is, is not only Christ's witness to its own people and nation, but also the home-base for a mission to the ends of the earth.
The gospel is not just the illustration (even the best illustration) of an idea. It is the story of actions by which the human situation is irreversibly changed.
The church is not meant to call men and women out of the world into a safe religious enclave but to call them out in order to send them back as agents of God's kingship.
To make the improving of our own character our central aim is hardly the highest kind of goodness. True goodness forgets itself and goes out to do the right thing for no other reason than that it is right.
Likewise, the world of action, of politics, is reduced to a conflict of views about how to keep the cycle of production and consumption going. Questions of ultimate purpose are excluded from the public world.
Through the repeated hammer blows of defeat, destruction, and deportation, interpreted by the faithful prophets, Israel has to learn that election is not for comfort and security but for suffering and humiliation.
Congregational life wherein each member has his opportunity to contribute to the life of the whole body, those gifts with which the Spirit endows him, is as much of the essence of the Church as are ministry and sacraments.
The missionary calling has sometimes been interpreted as a calling to stem this fearful cataract of souls going to eternal perdition. But I do not find this in the center of the New Testament representation of the missionary calling.
The victory of the Church over the power which was embodied in the Roman imperial system was not won by seizing the levers of power: it was won when the victims knelt down in the Colosseum and prayed in the name of Jesus for the Emperor.
If the biblical story is true, the kind of certainty proper to a human begin will be one which rests on the fidelity of God, not upon the competence of the human knower. It will be a kind of certainty which is inseparable from gratitude and trust
The relativism which is not willing to speak about truth but only about ‘what is true for me’ is an evasion of the serious business of living. It is the mark of a tragic loss of nerve in our contemporary culture. It is a preliminary symptom of death.
To be elect in Christ Jesus, and there is no other election, means to be incorporated into his mission to the world, to be the bearer of God saving purpose for his whole world, to be the sign and the agent and the firstfruit of his blessed kingdom which is for all.
The whole attempt to advance the kind of consumer society that depends for its growth on the ceaseless stimulation of unlimited covetousness among the rich, while the poor majority rot in their poverty-this is surely something against which a Christian should be a nonconformist.
A society which believes in a worthwhile future saves in the present so as to invest in the future. Contemporary Western society spends in the present and piles up debts for the future, ravages the environment, and leaves its grandchildren to cope with the results as best they can.
The necessary precondition for the birth of science as we know it is, it would seem, the diffusion through society of the belief that the universe is both rational and contingent. Such a belief is the presupposition of modern science and cannot by any conceivable argument be a product of science. One has to ask: Upon what is this belief founded?
The New Age movement, for all the validity of its protest and the value of some of its recommendations, is in truth a very old blind alley. There is a very long history to remind us of what happens when nature is our ultimate point of reference . . . . Nature knows no ethics. There is no right and wrong in nature; the controlling realities are power and fertility.
One does not learn anything except by believing something, and -- conversely -- if one doubts everything one learns nothing. On the other hand, believing everything uncritically is the road to disaster. The faculty of doubt is essential. But as I have argued, rational doubt always rests on faith and not vice versa. The relationship between the two cannot be reversed.
Mission begins with a kind of explosion of joy. The news that the rejected and crucified Jesus is alive is something that cannot possibly be suppressed. It must be told. Who could be silent about such a fact? The mission of the Church in the pages of the New Testament is like the fallout from a vast explosion, a radioactive fallout which is not lethal but life-giving.
The resurrection is the revelation to chosen witnesses of the fact that Jesus who died on the cross is indeed king - conqueror of death and sin, Lord and Savior of all. The resurrection is not the reversal of a defeat but the proclamation of a victory. The King reigns from the tree. The reign of God has indeed come upon us, and its sign is not a golden throne but a wooden cross.
The effect of the post-Enlightenment project for human society is that all human activity is absorbed into labor. It becomes an unending cycle of production for the sake of consumption. The modern concept of "built-in obsolescence" makes this clear. The cycle of production and consumption has to be kept going, and the work of the artist or craftsman who aims to create something enduring becomes marginal to the economic order.
There is an appearance of humility in the protestation that the truth is much greater than any one of us can grasp, but if this is used to invalidate all claims to discern the truth it is in fact an arrogant claim to a kind of knowledge which is superior to [all others]...We have to ask: 'What is the [absolute] vantage ground from which you claim to be able to relativize all the absolute claims these different scriptures make?
How can this strange story of God made flesh, of a crucified Savior, of resurrection and new creation become credible for those whose entire mental training has conditioned them to believe that the real world is the world which can be satisfactorily explained and managed without the hypothesis of God? I know of only one clue to the answering of that question, only one real hermeneutic of the gospel: a congregation which believes it.
...our societies appear to be intent on immediate consumption rather than on investment for the future. We are piling up enormous debts and exploiting the natural environment in a manner which suggests that we have no real sense of any worthwhile future. Just as a society which believes in the future saves in the present in order to invest in the future, so a society without belief spends everything now and piles up debts for future generations to settle. "Spend now and someone else will pay later."
This withdrawal of theology from the world of secular affairs is made more complete by the work of biblical scholars whose endlessly fascinating exercises have made it appear to the lay Christian that no one untrained in their methods can really understand anything the Bible says. We are in a situation analogous to one about which the great Reformers complained. The Bible has been taken out of the hands of the layperson; it has now become the professional property not of the priesthood but of the scholars.