All Quotes By Tag: Theology

“Why have You made us the saddest animal? (…) He cannot do it, Henry, that is why. He can’t continue us. All He can do is try to make us happy that we die. Really, He’s a pretty good fellow.”

“Trust in the gods, They will supply? Hardly. He wondered suddenly if it was as hard for the gods to have faith in Ingrey as it was for him to have faith in Them, and a weird wild urge to show Them how it should be done swept him for a moment.”

“Don’t try to tame the wild God”

“When we begin to reflect Christ, the Bible, when more understood as being centered around Christ, seems to be potentially every man’s biography regarding God’s promised experiences and truth for him – his individual, unique path of humbling oneself before the Lord and then being exalted by the Lord back into his true and righteous personhood. Many followers may speak of it merely to try to change other people (before changing themselves), but the prophets speak of it as a living word which miraculously tells their very own experiences.”

“To know myself as woman in the image of God to know God as Mother and to know my own mother as a window into God: these three are inseparable.If one is implausible to the heart the other two are as well.”

“At best we are but clay, animated dust; but viewed as sinners, we are monsters indeed. Let it be published in heaven as a miracle that the Lord Jesus should set His heart’s love upon people like us.”

“There is a beauty in paradox when it comes to talking about things of ultimate concern. Paradox works against our tendency to stay superficial in our faith, or to rest on easy answers or categorical thinking. It breaks apart our categories by showing the inadequacy of them and by pointing to a reality larger than us, the reality of gloria, of light, of beyond-the-beyond. I like to call it paradoxology—the glory of paradox, paradox-doxology—which takes us somewhere we wouldn’t be capable of going if we thought we had everything all wrapped up, if we thought we had attained full comprehension. The commitment to embracing the paradox and resisting the impulse to categorize people (ourselves included) is one of the ways we follow Jesus into that larger mysterious reality of light and love.”

“Tko npr. formulira govor o Bogu Abrahamovu, Izakovu i Jakovljevu tako da se u njemu više ne čuje Jobov uzdisaj i tužaljka ‘Ta dokle još?’, taj se ne bavi teologijom nego mitologijom.”

“Radi se mnogo više – i to isključivo – o pitanju kako uopće valja govoriti o Bogu pred neizmjernom poviješću trpljenja svijeta, ‘njegovoga’ svijeta. To je pitanje, kako ga ja vidim, glavno pitanje teologije; ona ga ne smije niti eliminirati niti svojim odgovorom prepuniti.”

“The love of Christ for me will get last say. He is merciful to me for his name’s sake, for the sake of his own goodness, for the sake of his steadfast love and compassion (Psalm 25). When he thinks about me, he remembers what he is like, and that is my exceeding joy. My indestructible hope is that he has turned his face towards me, and he will never turn away.”

“The evil and suffering in this world are greater than any of us can comprehend. But evil and suffering are not ultimate. God is. Satan, the great lover of evil and suffering, is not sovereign. God is.”

“We imagine that our theological/conceptual systems are the means by which we know God as God is. I truly believe that such postures and perspectives put us in danger of conceptual idolatry, worshiping our ideas of and frameworks for God.”

“No matter what God’s power may be, the first aspect of God is never that of the absolute Master, the Almighty. It is that of the God who puts himself on our human level and limits himself.”

“The notion that evil is non-rational is a more significant claim for Eagleton than at first appears, because he is (in this book [On Evil] as in others of his recent ‘late period’ prolific burst) anxious to rewrite theology: God (whom he elsewhere tells us is nonexistent, but this is no barrier to his being lots of other things for Eagleton too, among them Important) is not to be regarded as rational: with reference to the Book of Job Eagleton says, ‘To ask after God’s reasons for allowing evil, so [some theologians] claim, is to imagine him as some kind of rational or moral being, which is the last thing he is.’ This is priceless: with one bound God is free of responsibility for ‘natural evil’—childhood cancers, tsunamis that kill tens of thousands—and for moral evil also even though ‘he’ is CEO of the company that purposely manufactured its perpetrators; and ‘he’ is incidentally exculpated from blame for the hideous treatment meted out to Job.”

“How does “Let go and let God” measure up against Scripture? Remember, the test isn’t what sounds deep, what sounds holy, or even what makes sense to us. For the Christian, the test is Scripture.”