Study, along the lines which the theologies have mapped, will never lead us to discovery of the fundamental facts of our existence. That goal must be attained by means of exact science and can only be achieved by such means. The fact that man, for ages, has superstitiously believed in what he calls a God does not prove at all that his theory has been right. There have been many gods – all makeshifts, born of inability to fathom the deep fundamental truth. There must be something at the bottom of existence, and man, in ignorance, being unable to discover what it is through reason, because his reason has been so imperfect, undeveloped, has used, instead, imagination, and created figments, of one kind or another, which, according to the country he was born in, the suggestions of his environment, satisfied him for the time being. Not one of all the gods of all the various theologies has ever really been proved. We accept no ordinary scientific fact without the final proof; why should we, then, be satisfied in this most mighty of all matters, with a mere theory?Destruction of false theories will not decrease the sum of human happiness in future, any more than it has in the past... The days of miracles have passed. I do not believe, of course, that there was ever any day of actual miracles. I cannot understand that there were ever any miracles at all. My guide must be my reason, and at thought of miracles my reason is rebellious. Personally, I do not believe that Christ laid claim to doing miracles, or asserted that he had miraculous power...Our intelligence is the aggregate intelligence of the cells which make us up. There is no soul, distinct from mind, and what we speak of as the mind is just the aggregate intelligence of cells. It is fallacious to declare that we have souls apart from animal intelligence, apart from brains. It is the brain that keeps us going. There is nothing beyond that.Life goes on endlessly, but no more in human beings than in other animals, or, for that matter, than in vegetables. Life, collectively, must be immortal, human beings, individually, cannot be, as I see it, for they are not the individuals – they are mere aggregates of cells.There is no supernatural. We are continually learning new things. There are powers within us which have not yet been developed and they will develop. We shall learn things of ourselves, which will be full of wonders, but none of them will be beyond the natural.]
His Omnipotence means power to do all that is intrinsically possible, not to do the intrinsically impossible. You may attribute miracles to Him, but not nonsense. This is no limit to His power. If you choose to say, ‘God can give a creature free will and at the same time withhold free will from it,’ you have not succeeded in saying anything about God: meaningless combinations of words do not suddenly acquire meaning simply because we prefix to them the two other words, 'God can.' It remains true that all things are possible with God: the intrinsic impossibilities are not things but nonentities. It is no more possible for God than for the weakest of His creatures to carry out both of two mutually exclusive alternatives; not because His power meets an obstacle, but because nonsense remains nonsense even when we talk it about God.
I am what some would say 'holy, and wholly other than you.' The problem is that many folks try to grasp some sense of who I am by taking the best version of themselves, projecting that to the nth degree, factoring in all the goodness they can perceive, which often isn't much, and then call that God. And while it may seem like a noble effort, the truth is that it falls pitifully short of who I really am. I'm not merely the best version of you that you can think of. I am far more than that, above and beyond all that you can ask or think.
To better understand God we must first shatter our own idea of God - maybe even day after day. Maybe he's too great to stay compressed in the human mind. Maybe he splits it wide open; this is why pretentious intellectualism so often fails to comprehend the concept of God: it is only accepting of what it can explain while in the process finding higher sources offensive. What we may confidently assert is that faith is the opening that allows God, this unpredictable, unseen power, to travel in and out of the mind without all the pains of confusion.
Naive people tend to generalize people as—-good, bad, kind, or evil based on their actions. However, even the smartest person in the world is not the wisest or the most spiritual, in all matters. We are all flawed. Maybe, you didn’t know a few of these things about Einstein, but it puts the notion of perfection to rest. Perfection doesn’t exist in anyone. Nor, does a person’s mistakes make them less valuable to the world. 1. He divorced the mother of his children, which caused Mileva, his wife, to have a break down and be hospitalized.2.He was a ladies man and was known to have had several affairs; infidelity was listed as a reason for his divorce.3.He married his cousin.4.He had an estranged relationship with his son.5. He had his first child out of wedlock.6. He urged the FDR to build the Atom bomb, which killed thousands of people.7. He was Jewish, yet he made many arguments for the possibility of God. Yet, hypocritically he did not believe in the Jewish God or Christianity. He stated, “I believe in Spinoza’s God who reveals himself in the harmony of all that exists, not in a God who concerns himself with the fate and the doings of mankind.
The priest therefore saw what the anchorite could not. That God needs no witness. Neither to himself nor against. The truth is rather that if there were no God then there could be no witness for there could be no identity to the world but only each man's opinion of it. The priest saw that there is no man who is elect because there is no man who is not. To God every man is a heretic.
Christianity, like genius, is one of the hardest concepts to forgive. We hear what we want to hear and accept what we want to accept, for the most part, simply because there is nothing more offensive than feeling like you have to re-evaluate your own train of thought and purpose in life. You have to die to an extent in your hunger for faith, for wisdom, and quite frankly, most people aren't ready to die.
Our enemies are quite good for relentlessly keeping us sharp and on our toes. This especially goes for sincere philosophers. They use their enemies to challenge their arguments so that they can know the weak points in their own reasoning and how to argue for and strengthen their position. There are just none like one's enemies to always look for his mistakes and do it harder than anyone else.
For wordsmiths and masters of words, without necessarily being harsh with words, the words have a tendency to shoot straight to the hearts of people, and this either deeply touches them or deeply angers them. Like the apostles in all their loving controversies are those who are masters of words while combining this gift with truth.
The theistic philosopher has a tendency to devalue insufficient worldviews, ideologies, and quite often common sense for the greater good, and in such cases, one should not be discouraged when seen as a bad guy. If he stresses over man's perception of a righteous heart, then he has given his heart to man.
God judges men from the inside out; men judge men from the outside in. Perhaps to God, an extreme mental patient is doing quite well in going a month without murder, for he fought his chemical imbalance and succeeded; oppositely, perhaps the healthy, able and stable man who has never murdered in his life yet went a lifetime consciously, willingly never loving anyone but himself may then be subject to harsher judgment than the extreme mental patient. It might be so that God will stand for the weak and question the strong.
God's pleasure--the beauty creation possesses in his regard--underlies the distinct being of creation, and so beauty is the first and truest word concerning all that appears within being; beauty is the showing of what is; God looked upon what he had wrought and saw that it was good.
The theological perspective of participation actually saves the appearances by exceeding them. It recognizes that materialism and spiritualism are false alternatives, since if there is only finite matter there is not even that, and that for phenomena really to be there they must be more than there. Hence, by appealing to an eternal source for bodies, their art, language, sexual and political union, one is not ethereally taking leave of their density. On the contrary, one is insisting that behind this density resides an even greater density – beyond all contrasts of density and lightness (as beyond all contrasts of definition and limitlessness). This is to say that all there is only is because it is more than it is. (...)This perspective should in many ways be seen as undercutting some of the contrasts between theological liberals and conservatives. The former tend to validate what they see as the modern embrace of our finitude – as language, and as erotic and aesthetically delighting bodies, and so forth. Conservatives, however, seem still to embrace a sort of nominal ethereal distancing from these realities and a disdain for them. Radical orthodoxy, by contrast, sees the historic root of the celebration of these things in participatory philosophy and incarnational theology, even if it can acknowledge that premodern tradition never took this celebration far enough. The modern apparent embrace of the finite it regards as, on inspection, illusory, since in order to stop the finite vanishing modernity must construe it as a spatial edifice bound by clear laws, rules and lattices. If, on the other hand, following the postmodern options, it embraces the flux of things, this is an empty flux both concealing and revealing an ultimate void. Hence, modernity has oscillated between puritanism (sexual or otherwise) and an entirely perverse eroticism, which is in love with death and therefore wills the death also of the erotic, and does not preserve the erotic as far as an eternal consummation. In a bizarre way, it seems that modernity does not really want what it thinks it wants; but on the other hand, in order to have what it thinks it wants, it would have to recover the theological. Thereby, of course, it would discover also that that which it desires is quite other than it has supposed
The delight we take in our senses is an implicit desire to know the ultimate reason for things, the highest cause. The desire for wisdom that philosophy etymologically is is a desire for the highest or divine causes. Philosophy culminates in theology. All other knowledge contains the seeds of contemplation of the divine.
There is no unmoving mover behind the movement. It is only movement. It is not correct to say that life is moving, but life is movement itself. Life and movement are not two different things. In other words, there is no thinker behind the thought. Thought itself is the thinker. If you remove the thought, there is no thinker to be found.
Tell me something. Do you believe in God?'Snow darted an apprehensive glance in my direction. 'What? Who still believes nowadays?''It isn't that simple. I don't mean the traditional God of Earth religion. I'm no expert in the history of religions, and perhaps this is nothing new--do you happen to know if there was ever a belief in an...imperfect God?''What do you mean by imperfect?' Snow frowned. 'In a way all the gods of the old religions were imperfect, considered that their attributes were amplified human ones. The God of the Old Testament, for instance, required humble submission and sacrifices, and and was jealous of other gods. The Greek gods had fits of sulks and family quarrels, and they were just as imperfect as mortals...''No,' I interrupted. 'I'm not thinking of a god whose imperfection arises out of the candor of his human creators, but one whose imperfection represents his essential characteristic: a god limited in his omniscience and power, fallible, incapable of foreseeing the consequences of his acts, and creating things that lead to horror. He is a...sick god, whose ambitions exceed his powers and who does not realize it at first. A god who has created clocks, but not the time they measure. He has created systems or mechanisms that serves specific ends but have now overstepped and betrayed them. And he has created eternity, which was to have measured his power, and which measures his unending defeat.'Snow hesitated, but his attitude no longer showed any of the wary reserve of recent weeks:'There was Manicheanism...''Nothing at all to do with the principles of Good and Evil,' I broke in immediately. 'This god has no existence outside of matter. He would like to free himself from matter, but he cannot...'Snow pondered for a while:'I don't know of any religion that answers your description. That kind of religion has never been...necessary. If i understand you, and I'm afraid I do, what you have in mind is an evolving god, who develops in the course of time, grows, and keeps increasing in power while remaining aware of his powerlessness. For your god, the divine condition is a situation without a goal. And understanding that, he despairs. But isn't this despairing god of yours mankind, Kelvin? Is it man you are talking about, and that is a fallacy, not just philosophically but also mystically speaking.'I kept on:'No, it's nothing to do with man. man may correspond to my provisional definition from some point of view, but that is because the definition has a lot of gaps. Man does not create gods, in spite of appearances. The times, the age, impose them on him. Man can serve is age or rebel against it, but the target of his cooperation or rebellion comes to him from outside. If there was only a since human being in existence, he would apparently be able to attempt the experiment of creating his own goals in complete freedom--apparently, because a man not brought up among other human beings cannot become a man. And the being--the being I have in mind--cannot exist in the plural, you see? ...Perhaps he has already been born somewhere, in some corner of the galaxy, and soon he will have some childish enthusiasm that will set him putting out one star and lighting another. We will notice him after a while...''We already have,' Snow said sarcastically. 'Novas and supernovas. According to you they are candles on his altar.''If you're going to take what I say literally...'...Snow asked abruptly:'What gave you this idea of an imperfect god?''I don't know. It seems quite feasible to me. That is the only god I could imagine believing in, a god whose passion is not a redemption, who saves nothing, fulfills no purpose--a god who simply is.
Philosophy is like being in a dark room and looking for a black cat.Metaphysics is like being in a dark room and looking for a black cat that isn't there.Theology is like being in a dark room and looking for a black cat that isn't there, and shouting "I found it!"Science is like being in a dark room looking for a black cat while using a flashlight.
...What I have denied and what my reason compels me to deny, is the existence of a Being throned above us as a god, directing our mundane affairs in detail, regarding us as individuals, punishing us, rewarding us as human judges might.When the churches learn to take this rational view of things, when they become true schools of ethics and stop teaching fables, they will be more effective than they are to-day... If they would turn all that ability to teaching this one thing – the fact that honesty is best, that selfishness and lies of any sort must surely fail to produce happiness – they would accomplish actual things. Religious faiths and creeds have greatly hampered our development. They have absorbed and wasted some fine intellects. That creeds are getting to be less and less important to the average mind with every passing year is a good sign, I think, although I do not wish to talk about what is commonly called theology.The criticisms which have been hurled at me have not worried me. A man cannot control his beliefs. If he is honest in his frank expression of them, that is all that can in justice be required of him. Professor Thomson and a thousand others do not in the least agree with me. His criticism of me, as I read it, charged that because I doubted the soul’s immortality, or ‘personality,’ as he called it, my mind must be abnormal, ‘pathological,’ in other, words, diseased... I try to say exactly what I honestly believe to be the truth, and more than that no man can do. I honestly believe that creedists have built up a mighty structure of inaccuracy, based, curiously, on those fundamental truths which I, with every honest man, must not alone admit but earnestly acclaim.I have been working on the same lines for many years. I have tried to go as far as possible toward the bottom of each subject I have studied. I have not reached my conclusions through study of traditions; I have reached them through the study of hard fact. I cannot see that unproved theories or sentiment should be permitted to have influence in the building of conviction upon matters so important. Science proves its theories or it rejects them. I have never seen the slightest scientific proof of the religious theories of heaven and hell, of future life for individuals, or of a personal God. I earnestly believe that I am right; I cannot help believing as I do... I cannot accept as final any theory which is not provable. The theories of the theologians cannot be proved. Proof, proof! That is what I always have been after; that is what my mind requires before it can accept a theory as fact. Some things are provable, some things disprovable, some things are doubtful. All the problems which perplex us, now, will, soon or late, be solved, and solved beyond a question through scientific investigation. The thing which most impresses me about theology is that it does not seem to be investigating. It seems to be asserting, merely, without actual study....Moral teaching is the thing we need most in this world, and many of these men could be great moral teachers if they would but give their whole time to it, and to scientific search for the rock-bottom truth, instead of wasting it upon expounding theories of theology which are not in the first place firmly based. What we need is search for fundamentals, not reiteration of traditions born in days when men knew even less than we do now.]
No one else can want for me. No one can substitute his act of will for mine. It does sometimes happen that someone very much wants me to want what he wants. This is the moment when the impassable frontier between him and me, which is drawn by free will, becomes most obvious. I may not want that which he wants me to want - and in this precisely I am incommunicabilis. I am, and I must be, independent in my actions. All human relationships are posited on this fact.
God is not, like creatures, made up of parts. God is spirit, without bodily dimensions. Firstly, no body can cause change without itself being changed. Secondly, things with dimensions are potential of division. But the starting-point for all existence must be wholly real and not potential in any way: though things that get realized begin as potential, preceding them is the source of their realization which must already be real. Thirdly, living bodies are superior to other bodies; and what makes a body living is not the dimensions which make it a body (for then everything with dimensions would be living), but something more excellent like a soul. The most excellent existent of all then cannot be a body. So when the scriptures ascribe dimensions to God they are using spatial extension to symbolize the extent of God's power; just as they ascribe bodily organs to God as metaphors for their functions, and postures like sitting or standing to symbolize authority or strength.
*There is only one God*. Whatever exists is *ipso facto* individual; to be one it needs no extra property and calling it one merely denies that it is divided. Simple things are neither divided nor divisible; composite things do not exist when their parts are divided. So existence stands or falls with individuality, and things guard their unity as they do their existence. But what is simply speaking one can yet in certain respects be many: an individual thing, essentially undivided, can have many non-essential properties; and a single whole, actually undivided, can have potentially many parts.Only when one is used to count with does it presuppose in what it counts some extra property over and above existence, namely, quantity. The one we count with contrasts with the many it counts in the way a unity of measurement contrasts with what it measures; but the individual unity common to everything that exists contrasts with plurality simply by lacking it, as undividedness does division. A plurality is however *a* plurality: though simply speaking many, inasmuch as it exists, it is, incidentally, one. A continuum is homogeneous: its parts share the form of the whole (every bit of water is water); but a plurality is heterogeneous: its parts lack the form of the whole (no part of the house is a house). The parts of a plurality are unities and non-plural, though they compose the plurality not as non-plural but as existing; just as the parts of a house compose the house as material, not as not houses. Whereas we define plurality in terms of unity (many things are divided things to each of which is ascribed unity), we define unity in terms of division. For division precedes unity in our minds even if it doesn’t really do so, since we conceive simple things by denying compositeness of them, defining a point, for example, as lacking dimension. Division arises in the mind simply by negating existence. So the first thing we conceive is the existent, then―seeing that this existent is not that existent―we conceive division, thirdly unity, and fourthly plurality.There is only one God. Firstly, God and his nature are identical: to be God is to be this individual God. In the same way, if to be a man was to be Socrates there would only be one man, just as there was only one Socrates. Moreover, God’s perfection is unlimited, so what could differentiate one God from another? Any extra perfection in one would be lacking in the other and that would make him imperfect. And finally, the world is one, and plurality can only produce unity incidentally insofar as it too is somehow one: the primary and non-incidental source of unity in the universe must himself be one. The one we count with measures only material things, not God: like all objects of mathematics, though defined without reference to matter, it can exist only in matter. But the unity of individuality common to everything that exists is a metaphysical property applying both to non-material things and to God. But what in God is a perfection has to be conceived by us, with our way of understanding things, as a lack: that is why we talk of God as lacking a body, lacking limits and lacking division.
There appears to be a fifth way, that of eminence. According to this I argue that it is incompatible with the idea of a most perfect being that anything should excel it in perfection (from the corollary to the fourth conclusion of the third chapter) . Now there is nothing incompatible about a finite thing being excelled in perfection; therefore, etc. The minor is proved from this, that to be infinite is not incompatible with being; but the infinite is greater than any finite being. Another formulation of the same is this. That to which intensive infinity is not repugnant is not all perfect unless it be infinite, for if it is finite, it can be surpassed, since infinity is not repugnant to it. But infinity is not repugnant to being, therefore the most perfect being is infinite.The minor of this proof, which was used in the previous argument, [1] cannot, it seems, be proven *a priori*. For, just as contradictories by their very nature contradict each other and their opposition cannot be made manifest by anything more evident, so also these terms [viz. "being" and "infinite"] by their very nature are not repugnant to each other. Neither does there seem to be any way of proving this except by explaining the meaning of the notions themselves. "Being" cannot be explained by anything better known than itself. "Infinite" we understand by means of finite. I explain "infinite" in a popular definition as follows: The infinite is that which exceeds the finite, not exactly by reason of any finite measure, but in excess of any measure that could be assigned.—[2] The following persuasive argument can be given for what we intend to prove. Just as everything is assumed to be possible if its impossibility is not apparent, so also all things are assumed to be compatible if their incompatibility is not manifest. Now there is no incompatibility apparent here, for it is not of the nature of being to be finite; nor does finite appear to be an attribute coextensive with being. But if they were mutually repugnant, it would be for one or the other of these reasons. The coextensive attributes which being possesses seem to be sufficiently evident.—[3] A third persuasive argument is this. Infinite in its own way is not opposed to quantity (that is, where parts are taken successively); therefore, neither is infinity, in its own way, opposed to entity (that is, where perfection exists simultaneously) .—[4] If the quantity characteristic of power is simply more perfect than that characteristic of mass, why is it possible to have an infinity [of parts] in mass and not an infinite power? And if an infinite power is possible, then it actually exists (from the fourth conclusion of the third chapter).—[5] The intellect, whose object is being, finds nothing repugnant about the notion of something infinite. Indeed, the infinite seems to be the most perfect thing we can know. Now if tonal discord so easily displeases the ear, it would be strange if some intellect did not clearly perceive the contradiction between infinite and its first object [viz. being] if such existed. For if the disagreeable becomes offensive as soon as it is perceived, why is it that no intellect naturally shrinks from infinite being as it would from something out of harmony with, and even destructive of, its first object?"—from_A Treatise on God as First Principle_, 4.63-4.64
What causes love, since it is a passion, is its object; and since it is a sort of affinity or agreement with the object, what causes love is the goodness or agreeableness of that object. Evil can only be loved because it seems good, because being partially good it is perceived as wholly so. And the beautiful is a form of the good: if something is agreeable in general we call it good, and if the perception of it is agreeable we call it beautiful. But goodness must be known before it can become the object of love, so knowledge itself can be said to cause love. Knowing is an activity of reason, which abstracts from things and then makes connections between them, needing to know each part and property and power of things if it is to know them perfectly. But loving is an appetite for things as they stand, and to love perfectly we need only love them as they are perceived to exist in themselves.
The emotion of love is an affective emotion, directly reacting to goodness, rather than an aggressive one, reacting to challenge. Not only our so-called natural ability to grow and propagate exemplify natural love, but every faculty has a built-in affinity for what accords with its nature. By passion we mean some result of being acted on: either a form induced by the agent (like weight) or a movement consequent on the form (like falling to the ground). Whatever we desire acts on us in this way, first arousing an emotional attachment to itself and making itself agreeable, and then drawing us to seek it. The first change the object produces in our appetite is a feeling of its agreeableness: we call this love (weight can be thought of as a sort of natural love); then desire moves us to seek the object and pleasure comes to rest in it. Clearly then, as a change induced in us by an agent, love is a passion: the affective emotion strictly so, the will to love by stretching of the term. Love unites by making what is loved as agreeable to the lover as if it were himself or a part of himself. Though love is not itself a movement of the appetite towards an object, it is a change the appetite undergoes rendering an object agreeable. Favour is a freely chosen and willing love, open only to reasoning creatures; and charity―literally, holding dear―is a perfect form of love in which what is loved is highly prized. To love, as Aristotle says, is to want someone’s good; so its object is twofold: the good we want, loved with a love of desire, and the someone we want it for (ourselves or someone else), loved with a love of friendship. And just as what exist in the primary sense are subjects of existence, and properties exist only in a secondary sense, as modes in which subjects exist; so too what we love in the primary sense is the someone whose good we will, and only in a secondary sense do we love the good so willed. Friendship based on convenience or pleasure is friendship inasmuch as we want our friend’s good; but because this is subordinated to our own profit or pleasure such friendship is subordinated to love of desire and falls short of true friendship.
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.
We may be sure that the characteristic blindness of the twentieth century - the blindness about which posterity will ask, "But how could they have thought that?" - lies where we have never suspected it... None of us can fully escape this blindness, but we shall certainly increase it, and weaken our guard against it, if we read only modern books. Where they are true they will give us truths which we half knew already. Where they are false they will aggravate the error with which we are already dangerously ill. The only palliative is to keep the clean sea breeze of the centuries blowing through our minds, and this can be done only by reading old books.
Don't be more serious than God. God invented dog farts. God designed your body's plumbing system. God designed an ostrich. If He didn't do it, He permitted a drunken angel to do it. Empirical facts can add significantly to the meaning of "being godlike".
My belief is that, morally, God and Satan are vaguely on the same page. According to the common understanding of Satan's origins, holiness must be in his blood: but a corrupted formula. The vital difference is that God is willing to offer grace for our sins; he delights in grace. God is the one and only holy and just punisher of sin, yes, but that is partly so because punishment for the sake of punishment is not something he loves. Whereas Satan, as the accuser, and as it is written, actually seeks God's permission to punish; he, being a seasoned legalist, delights in finding wrongs and will defy his own morality just to expose immorality. This is why both the anti-religious soul and the violently religious soul are, whether consciously or unconsciously, and sadly enough, glorifying their biggest hater: Satan is not only a lawless lover of punishing lawlessness, but also the greatest theologian of us all. He loves wickedness, but only because he loves punishing wickedness.
Spontaneously, without any theological training, I, a child, grasped the incompatibility of God and shit and thus came to question the basic thesis of Christian anthropology, namely that man was created in God's image. Either/or: either man was created in God's image - and has intestines! - or God lacks intestines and man is not like him.The ancient Gnostics felt as I did at the age of five. In the second century, the Great Gnostic master Valentinus resolved the damnable dilemma by claiming that Jesus "ate and drank, but did not defecate."Shit is a more onerous theological problem than is evil. Since God gave man freedom, we can, if need be, accept the idea that He is not responsible for man's crimes. The responsibility for shit, however, rests entirely with Him, the creator of man.
If the people of Europe had known as much of astronomy and geology when the bible was introduced among them, as they do now, there never could have been one believer in the doctrine of inspiration. If the writers of the various parts of the bible had known as much about the sciences as is now known by every intelligent man, the book never could have been written. It was produced by ignorance, and has been believed and defended by its author. It has lost power in the proportion that man has gained knowledge. A few years ago, this book was appealed to in the settlement of all scientific questions; but now, even the clergy confess that in such matters, it has ceased to speak with the voice of authority. For the establishment of facts, the word of man is now considered far better than the word of God. In the world of science, Jehovah was superseded by Copernicus, Galileo, and Kepler. All that God told Moses, admitting the entire account to be true, is dust and ashes compared to the discoveries of Descartes, Laplace, and Humboldt. In matters of fact, the bible has ceased to be regarded as a standard. Science has succeeded in breaking the chains of theology. A few years ago, Science endeavored to show that it was not inconsistent with the bible. The tables have been turned, and now, Religion is endeavoring to prove that the bible is not inconsistent with Science. The standard has been changed.
Don’t misunderstand me. The terrorist actions of Al-Qaeda were and are unmitigatedly evil. But the astonishing naivety which decreed that America as a whole was a pure, innocent victim, so that the world could be neatly divided up into evil people (particularly Arabs) and good people (particularly Americans and Israelis), and that the latter had a responsibility now to punish the former, is a large-scale example of what I’m talking about - just as it is immature and naive to suggest the mirror image of this view, namely that the western world is guilty in all respects and that all protestors and terrorists are therefore completely justified in what they do. In the same way, to suggest that all who possess guns should be locked up, or (the American mirror-image of this view) that everyone should carry guns so that good people can shoot bad ones before they can get up to their tricks, is simply a failure to think into the depths of what’s going on.
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.
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.
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.
I never attempt to take away people’s God from them, because that God is associated with a lot of human sentiments in the human psyche that act as fuel in daily survival. If you try to take away some hungry man’s stale bread, he would fight back, but if you give him something healthier and more substantial than the bread, then he would throw away the bread himself and accept your better food. The same is for God.
For my own part, I tend to find the doctrinal books often more helpful in devotion than the devotional books, and I rather suspect that the same experience may await others. I believe that many who find that ‘nothing happens’ when they sit down, or kneel down, to a book of devotion, would find that the heart sings unbidden while they are working their way through a tough bit of theology with a pipe in their teeth and a pencil in their hand.
Belief is a wonderful way to pass the time until the facts come in.
There is only one way of salvation. Men are sinful rebels against God, by nature, enemies of holiness and He who is holy. Dominated by sin, ruled over by evil, we are helpless to even drag ourselves toward the true and holy God, even if we wanted to! We are dead in sin. "But God, who is rich in mercy, because of the great love which he loved us, even when we were dead in our transgressions, made us alive together with Christ" (Ephesians 2:4-5). The Father, in His infinite mercy and grace, saved us in Christ Jesus.
The Christian has been drawn unto Christ. Those who wish to boast in having something to do with their salvation, or who insist that the final decision lays with man, resist the clear meaning of Christ's words, "draw." But this is a wondrous term. It is beautiful to hear. Drawn in love. Drawn in mercy. Drawn unto the one who died in my place. It is sovereign action, undertaken by the one who holds the entire universe by His power. It is an irresistible drawing, most definitely, but is a drawing of grace. The one drawing loves the one who is being drawn. And those drawn can never be thankful enough to God who brought them out of darkness into the marvelous light of Christ.
I was raised thinking that moral and ethical standards are universals that apply equally to everyone. And these values aren't easily compatible with the kind of religion that posits a Creator. To my way of thinking, an omnipotent being who sets up a universe in which thinking beings proliferate, grow old, and die (usually in agony, alone, and in fear) is a cosmic sadist.
Note, to-day, an instructive, curious spectacle and conflict. Science, (twin, in its fields, of Democracy in its)—Science, testing absolutely all thoughts, all works, has already burst well upon the world—a sun, mounting, most illuminating, most glorious—surely never again to set. But against it, deeply entrench'd, holding possession, yet remains, (not only through the churches and schools, but by imaginative literature, and unregenerate poetry,) the fossil theology of the mythic-materialistic, superstitious, untaught and credulous, fable-loving, primitive ages of humanity.
Indeed, a quick glance around this broken world makes it painfully obvious that we don't need more arguments on behalf of God; we need more people who live as if they are in covenant with Unconditional Love, which is our best definition of God. (p. 21)
It would be unjust toward children to introduce them to Christian teaching and existence only as little pagans and catechumens, in order to leave it up to them to choose the Faith on their own responsibility at a point in time difficult to determine.
Orthodoxy is idolatry if it means holding the 'correct opinions about God' - 'fundamentalism' is the most extreme and salient example of such idolatry - but not if it means holding faith in the right way, that is, not holding it at all but being held by God, in love and service. Theology is idolatry if it means what we say about God instead of letting ourselves be addressed by what God has to say to us. Faith is idolatrous if it is rigidly self-certain but not if it is softened in the waters of 'doubt.
We worship…the powers that speak to our souls, if it seems they do. We do so knowing there is more to the world, and the half-world, and perhaps worlds beyond, than we can grasp. We always knew that. We can’t even stop children from dying, how would we presume to understand the truth of things? Behind things? Does the presence of one power deny another? [p. 176]
Jesus’s use of the phrasing “a new commandment” is frequently scanted in light of its implicit ramifications. Because Jesus at the Last Supper has executed the “new covenant” with his disciples, the Great Commandment itself now acquires an unprecedented meaning. Its new meaning belongs to this sudden revelation not merely about who God is but also about what love is. Previously the Great Commandment bade us to love God and our neighbor. Now this love can be comprehended only in an incarnational situation. Its incarnate presence is the activation of profound rhizomic relations that explode from the center toward the ends of the earth. We are commanded to be incarnational in relation to one another just as God at the cross was incarnational in Christ. . . . We are no longer simply Christ’s “followers" - the pre-Easter form of relation to a master-and-teacher that is conventionally called “disciple” - but also perpetual Christ incarnators . . .
Killing a bunch of Jihadis may be morally justified, to save humanity from their wrath, but it won't terminate Jihad for long. Jihad or Holy war would keep festering one way or another, until religious fundamentalism is eradicated from the human society. Until the whole humanity learns to scrutinize its most revered scriptures with the sharp tool of reasoning, Jihad will keep on striking over the world. If one does not have the basic conscientious capacity to refute the primitive textual verses of the scriptures that demand one to kill or torture another being for holding a different belief system than one's own, then that entity is no being of the civilized human society, it is merely a pest from the stone-age. No Quran, no Bible, no Gita, no Cow, is greater than the human self. There shall be hope for harmony and peace in the world, only when fundamentalism is destroyed forever. Harmony is not a luxury, it is an existential necessity of the species. And to achieve it, if a hundred Bibles have to be sacrificed, then be it. But for no Bible, Quran or Gita, can harmony be compromised.
The argument against faith is all based upon the rigorous analysis of the scriptures, and not upon the objective observation of the actual individual sensation of faith. Historical experiences of the Kingdom of God gave rise to all the scriptures in the world, but the scriptures themselves don’t account for the actual globally prevalent psychological element of faith or divinity in the human mind. Faith is a natural evolutionary trait of the human mind, selected by Mother Nature as an internal coping-mechanism.
We don’t find Godin temples and cathedrals.We don’t find Himby standing on a prayer rug or sitting in a pew.God appears when welove someone other than ourselves.And we continue to feel His presence when we do good for others.Because God is not foundin mosques and synagogues.He resides in ourhearts.
My definition of TheologyMy proverb of theology is a doctrine study of overall foundation of biblical notions, transcendence, an scriptures relativist, researcher and conservative of the Word of God with sensible and measured pursuit of infinite growth, a marriage of the spiritual knowledge (Gnosis), and unutterable love for the faith in constant pursuits and mission for truths with devoutness to prowess faith and love from faith’s vocation and noetic that’s flamed within that gives us the calling (vocation) of theologian. For theology pursues and endless journey of the Lord’s knowledge while maintaining the faith and is the strength hold of creed that manifest purpose, ontology and guardianship of the soul and wisdom, in a relation, a sound mind for divinity. . .
What early Christianity meant by 'faith' (pistis) was initially nothing other than running ahead and clinging to a model or idea whose attainability was still uncertain. Faith is purely anticipatory, in the sense that it already has an effect when it mobilizes the existence of the anticipatory towards the goal through anticipation. In analogy for the placebo effect, one would have to call this the movebo effect.
Mother Nature created God as a neurological anti-depressant sentiment, but Man tore that God apart into pieces and made citadels of differentiation out of them.
The giver is more than the gift; God is more than the blessing. And our being kept waiting on Him is the only way for our learning to find our life and joy in Himself. Oh, if God’s children only knew what a glorious God they have, and what a privilege it is to be linked in fellowship with Him, then they would rejoice in Him! Even when He keeps them waiting, they will learn to understand better than ever. ”Therefore will the LORD wait, that he may be gracious unto you.” His waiting will be the highest proof of His graciousness.
Religion is not about accepting twenty impossible propositions before breakfast, but about doing things that change you. It is a moral aesthetic, an ethical alchemy. If you behave in a certain way, you will be transformed. The myths and laws of religion are not true because they they conform to some metaphysical, scientific or historical reality but because they are life enhancing. They tell you how human nature functions, but you will not discover their truth unless you apply these myths and doctrines to your own life and put them into practice.
In the tenth century BC, the priests of India devised the Brahmodya competition, which would become a model of authentic theological discourse. The object was to find a verbal formula to define the Brahman, the ultimate and inexpressible reality beyond human understanding. The idea was to push language as far as it would go, until participants became aware of the ineffable. The challenger, drawing on his immense erudition, began the process by asking an enigmatic question and his opponents had to reply in a way that was apt but equally inscrutable. The winner was the contestant who reduced the others to silence. In that moment of silence, the Brahman was present - not in the ingenious verbal declarations but in the stunning realisation of the impotence of speech. Nearly all religious traditions have devised their own versions of this exercise. It was not a frustrating experience; the finale can, perhaps, be compared to the moment at the end of the symphony, when there is a full and pregnant beat of silence in the concert hall before the applause begins. The aim of good theology is to help the audience to live for a while in that silence.
I feel compelled to make another 'nonapology.' Many readers are likely to be concerned about my use of masculine pronouns in relation to God. I think I both understand and appreciate this concern. It is a matter to which I have given much thought. I have generally been a strong supporter of the women's movement and action that is reasonable to combat sexist language. But first of all, God is not neuter. He is exploding with life and love and even sexuality of a sort. So 'It' is not appropriate. Certainly I consider God androgynous. He is as gentle and tender and nurturing and maternal as any woman could ever be. Nonetheless, culturally determined though it may be, I subjectively experience His reality as more masculine than feminine. While He nurtures us, He also desires to penetrate us, and while we more often than not flee from His love like a reluctant virgin, He chases after us with a vigor in the hunt that we most typically associate with males. As CS Lewis put it, in relation to God we are all female. Moreover, whatever our gender or conscious theology, it is our duty---our obligation---in response to His love to attempt to give birth, like Mary, to Christ in ourselves and in others."I shall, however, break with tradition and use the neuter for Satan. While I know Satan to be lustful to penetrate us, I have not in the least experienced this desire as sexual or creative---only hateful and destructive. It is hard to determine the sex of a snake.
Let us account for all we see by the facts we know. If there are things for which we cannot account, let us wait for light. To account for anything by supernatural agencies is, in fact to say that we do not know. Theology is not what we know about God, but what we do not know about Nature.
There is a thought among some brands of theology that souls are waiting up in heaven to be born. Now how in the world anybody comes up with that is beyond me, and how you can be so sure of that is also beyond me. I always like to go back to Snoopy's theological writings, which he called, "Has It Ever Occurred to You That You Might Be Wrong." And that's the way I feel. These things fascinate me, and I like to talk about them with other people, and hear what they think. But I'm always a little bit leery of people who are sure that they're right about things that nobody's ever been able to prove, and never will be able to prove.
Unless a person can give reasons, there is, literally, no reason why anyone else should take that person seriously. But without reasons, all we are left with is emotional blackmail. We sometimes call it 'moral blackmail,' but it has nothing to do with morals, only with the implied juvenile threat of having a tantrum unless everyone else gives in.
Science is opposed to theological dogmas because science is founded on fact. To me, the universe is simply a great machine which never came into being and never will end. The human being is no exception to the natural order. Man, like the universe, is a machine. Nothing enters our minds or determines our actions which is not directly or indirectly a response to stimuli beating upon our sense organs from without. Owing to the similarity of our construction and the sameness of our environment, we respond in like manner to similar stimuli, and from the concordance of our reactions, understanding is born. In the course of ages, mechanisms of infinite complexity are developed, but what we call 'soul' or 'spirit,' is nothing more than the sum of the functionings of the body. When this functioning ceases, the 'soul' or the 'spirit' ceases likewise.I expressed these ideas long before the behaviorists, led by Pavlov in Russia and by Watson in the United States, proclaimed their new psychology. This apparently mechanistic conception is not antagonistic to an ethical conception of life.
Christ is our Friend; He is also the Righteous King. God is our Father; He is also the Sovereign Lord. Christianity can be said to be both a religion and a relationship. You may often hear the cliché that it is not a religion, but a relationship only - which, I believe, is a bit too vague a statement - 'religion' has long had different meanings and implications depending on who you ask or where you are coming from. Honestly, it is sometimes the case that Christians like to think they are too cool and free and up-close and personal with God to be like other religions. Perhaps that could be argued, that could be the case, as it is written thus: 'You are no longer a slave to sin, but God's child.' So we might very well assert that Christianity is not at all some stale philosophy centered around legalistic guilt and empty rule-keeping, as the modernists so commonly define religion; although by other definitions we might as well be boasting that it is 'The Religion' simply by claiming that it is too real and too special to be deemed 'just another religion'.
As for the belief that humanity is mostly good, Secular humanism, when in that alignment, always presumes the existence of a higher power, or some god-like influence on man. Because it then becomes the belief that people are generally good and should be protected from the wiles of religion, as though this dark, vague and ignorant force once fell from the heavens, latched onto the purer hearts and minds of men and women, and, in all its forms, controlled and polluted the whole of human history. He says, 'When we defeat religion, humanity will be free.' But, if he were duly consistent, if he were really at all as secular as he claims, he might as well admit to what is actually an underlying brand of nihilistic cynicism: 'When we defeat humans, humanity will be free.
The abiding western dominology can with religion sanction identify anything dark, profound, or fluid with a revolting chaos, an evil to be mastered, a nothing to be ignored. 'God had made us master organizers of the world to establish system where chaos reigns. He has made us adept in government that we may administer government among savages and senile peoples.' From the vantage point of the colonizing episteme, the evil is always disorder rather than unjust order; anarchy rather than control, darkness rather than pallor. To plead otherwise is to write 'carte blanche for chaos.' Yet those who wear the mark of chaos, the skins of darkness, the genders of unspeakable openings -- those Others of Order keep finding voice. But they continue to be muted by the bellowing of the dominant discourse.
The percentage of leading scientists who profess not to believe in a personal God tells us little unless we also know on what they base their profession. How much do they know about metaphysics, Christian theology, and intellectual history in relationship to their particular areas of scientific expertise? The intellectual relationship between religion and science is a two-way street. Just as one ought not to place much stock in geological views of a religious believer who has never studied geology, so one ought not to give much credence to the religious views of a scientist who has never studied intellectual history, the philosophy of religion, and theology. The highly specialized character of contemporary academic life makes it perfectly possible to win a Nobel Prize in chemistry or physics, for example, while knowing nothing about the theology of creation, metaphysical univocity, and why they matter for questions pertaining to the reality of God and the character of God's relationship to the natural world.
The talk of sin is of course to many a big turn-off; to others, an even bigger myth - because in reality, sin is like the spiritual equivalent of a microscopic parasite, or a virus, or better yet even, an infectious disease. And just as one might never know of, until visiting a competent doctor, the tiny pathogens progressively eroding one's body, so we might never know that in sin we are eroding our being and losing direction until hearing the Word of God rightfully applied. Therefore I ask, which of the doctors would then be the more competent: the one who finds the problem and gives the solution, or the one who willfully ignores the problem (or rather finds the problem when it is much too late)? Seldom does anyone write off the knowledge of medicine for the physical body as primitive practice, so neither must the knowledge of the Word of God for one's spiritual well-being remain written off as primitive practice - quite the opposite really. As it is written thus: 'Lean not on your own understanding.
Know the word of God not in order that by doing so you might be saved; know it rather so that unlike the many you are not easily deceived. You may find that, evidently, a great many of the so-called novel ideas of the present were made without a clue that 'God', if you will, already laid profound discourse on or against them ages ago: no man has gone against God in such a way that God, from the beginning, did not already expect him to. Then, insofar as this, you will remain clear in that it is not at all that the Christian should be against newness; quite the opposite really - for a major point of Christianity is about one constantly being made new in Christ - it is only that many people are not actually bringing true newness to the table, and this is precisely because they do not first apply (or let alone even know) the wisdom of old.
For a great many skeptics are put to waste. But this is meant in the sense that which they vainly focus their energy on ridiculing a certain tiny denomination of Biblical fundamentalism, a denomination seated just one chair away from unbelief; they, the skeptics, cannot believe because they are the most literal of fundamentalists: of those that which must interpret Scripture only by means of a sort of obsolete and dead script of intellectual incompetence. By all means, this is supposed to happen - Scripture states of itself that all thought and interpretation is folly without the Holy Spirit - but on the other hand, it seems, ironically, that if one thinks that the Bible is, in its true essence, an outdated text, he doesn't know much about the world around him nor those who live in it. Either that, or he doesn't know much about what it says in relation to the world around him nor to those who live in it. It's as though he, too, is dead to the world and it to him. He has no spirit: he can only possibly understand Scripture as deceased rather than the modern world's very living narrative.
The study of Scripture I find to be quite like mastering an instrument. No one is so good that they cannot get any better; no one knows so much that they can know no more. A professional can spot an amateur or a lack of practice or experience a mile away. His technicality, his spiritual ear is razor-sharp. He is familiar with the common mistakes, the counter-arguments; and insofar as this, he can clearly distinguish the difference between honest critics of the Faith and mere fools who criticize that which they know nothing.
The ultimate story of success: When a nobody, who has never once in his entire life known the feeling of being remembered or respected, suddenly snaps and becomes a world dictator. On one hand it sounds just, but on the other, it illustrates the reason why a prosperity message has and needs its limitations.
If all the world were Christian, it might not matter if all the world were uneducated. But, as it is, a cultural life will exist outside the Church whether it exists inside or not. To be ignorant and simple now -- not to be able to meet the enemies on their own ground -- would be to throw down our weapons, and to betray our uneducated brethren who have, under God, no defense but us against the intellectual attacks of the heathen. Good philosophy must exist, if for no other reason, because bad philosophy needs to be answered. The cool intellect must work not only against cool intellect on the other side, but against the muddy heathen mysticisms which deny intellect altogether. Most of all, perhaps we need intimate knowledge of the past. Not that the past has any magic about it, but because we cannot study the future, and yet need something to set against the present, to remind us that periods and that much which seems certain to the uneducated is merely temporary fashion. A man who has lived in many place is not likely to be deceived by the local errors of his native village: the scholar has lived in many times and is therefore in some degree immune form the great cataract of nonsense that pours from the press and the microphone of his own age.
Nothing can be rightly known, if God be not known; nor is any study well managed, nor to any great purpose, if God is not studied. We know little of the creature, till we know it as it stands related to the Creator: single letters, and syllables uncomposed, are no better than nonsense. He who overlooketh him who is the 'Alpha and Omega, the beginning and the ending,' and seeth not him in all who is the All of all, doth see nothing at all. All creatures, as such, are broken syllables; they signify nothing as separated from God. Were they separated actually, they would cease to be, and the separation would be annhiliation; and when we separate them in our fancies, we make nothing of them to ourselves. It is one thing to know the creatures as Aristotle, and another thing to know them as a Christian. None but a Christian can read one line of his Physics so as to understand it rightly. It is a high and excellent study, and of greater use than many apprehend; but it is the smallest part of it that Aristotle can teach us.
We can do what we ought to do, only by great grace that comes from God.
If Christ attained the state of Absolute Divinity, so can you. And once you do, then only you will understand the true meaning of Religion and God.
Time is the very lens through which ye see—small and clear, as men see through the wrong end of a telescope—something that would otherwise be too big for ye to see at all. That thing is Freedom: the gift whereby ye most resemble your Maker and are yourselves parts of eternal reality. But ye can see it only through the lens of Time, in a little clear picture, through the inverted telescope. It is a picture of moments following one another and yourself in each moment making some choice that might have been otherwise.
...What I have denied and what my reason compels me to deny, is the existence of a Being throned above us as a god, directing our mundane affairs in detail, regarding us as individuals, punishing us, rewarding us as human judges might.When the churches learn to take this rational view of things, when they become true schools of ethics and stop teaching fables, they will be more effective than they are to-day... If they would turn all that ability to teaching this one thing – the fact that honesty is best, that selfishness and lies of any sort must surely fail to produce happiness – they would accomplish actual things. Religious faiths and creeds have greatly hampered our development. They have absorbed and wasted some fine intellects. That creeds are getting to be less and less important to the average mind with every passing year is a good sign, I think, although I do not wish to talk about what is commonly called theology.The criticisms which have been hurled at me have not worried me. A man cannot control his beliefs. If he is honest in his frank expression of them, that is all that can in justice be required of him. Professor Thomson and a thousand others do not in the least agree with me. His criticism of me, as I read it, charged that because I doubted the soul’s immortality, or ‘personality,’ as he called it, my mind must be abnormal, ‘pathological,’ in other, words, diseased... I try to say exactly what I honestly believe to be the truth, and more than that no man can do. I honestly believe that creedists have built up a mighty structure of inaccuracy, based, curiously, on those fundamental truths which I, with every honest man, must not alone admit but earnestly acclaim.I have been working on the same lines for many years. I have tried to go as far as possible toward the bottom of each subject I have studied. I have not reached my conclusions through study of traditions; I have reached them through the study of hard fact. I cannot see that unproved theories or sentiment should be permitted to have influence in the building of conviction upon matters so important. Science proves its theories or it rejects them. I have never seen the slightest scientific proof of the religious theories of heaven and hell, of future life for individuals, or of a personal God. I earnestly believe that I am right; I cannot help believing as I do... I cannot accept as final any theory which is not provable. The theories of the theologians cannot be proved. Proof, proof! That is what I always have been after; that is what my mind requires before it can accept a theory as fact. Some things are provable, some things disprovable, some things are doubtful. All the problems which perplex us, now, will, soon or late, be solved, and solved beyond a question through scientific investigation. The thing which most impresses me about theology is that it does not seem to be investigating. It seems to be asserting, merely, without actual study....Moral teaching is the thing we need most in this world, and many of these men could be great moral teachers if they would but give their whole time to it, and to scientific search for the rock-bottom truth, instead of wasting it upon expounding theories of theology which are not in the first place firmly based. What we need is search for fundamentals, not reiteration of traditions born in days when men knew even less than we d
Study, along the lines which the theologies have mapped, will never lead us to discovery of the fundamental facts of our existence. That goal must be attained by means of exact science and can only be achieved by such means. The fact that man, for ages, has superstitiously believed in what he calls a God does not prove at all that his theory has been right. There have been many gods – all makeshifts, born of inability to fathom the deep fundamental truth. There must be something at the bottom of existence, and man, in ignorance, being unable to discover what it is through reason, because his reason has been so imperfect, undeveloped, has used, instead, imagination, and created figments, of one kind or another, which, according to the country he was born in, the suggestions of his environment, satisfied him for the time being. Not one of all the gods of all the various theologies has ever really been proved. We accept no ordinary scientific fact without the final proof; why should we, then, be satisfied in this most mighty of all matters, with a mere theory?Destruction of false theories will not decrease the sum of human happiness in future, any more than it has in the past... The days of miracles have passed. I do not believe, of course, that there was ever any day of actual miracles. I cannot understand that there were ever any miracles at all. My guide must be my reason, and at thought of miracles my reason is rebellious. Personally, I do not believe that Christ laid claim to doing miracles, or asserted that he had miraculous power...Our intelligence is the aggregate intelligence of the cells which make us up. There is no soul, distinct from mind, and what we speak of as the mind is just the aggregate intelligence of cells. It is fallacious to declare that we have souls apart from animal intelligence, apart from brains. It is the brain that keeps us going. There is nothing beyond that.Life goes on endlessly, but no more in human beings than in other animals, or, for that matter, than in vegetables. Life, collectively, must be immortal, human beings, individually, cannot be, as I see it, for they are not the individuals – they are mere aggregates of cells.There is no supernatural. We are continually learning new things. There are powers within us which have not yet been developed and they will develop. We shall learn things of ourselves, which will be full of wonders, but none of them will be beyond the na
Dogmatic theology is, by its very nature, unchangeable. The same can be said in regard to the spirit of the law. Law was and is to protect the past and present status of society and, by its very essence, must be very conservative, if not reactionary. Theology and law are both of them static by their nature.Philosophy, law and ethics, to be effective in a dynamic world must be dynamic; they must be made vital enough to keep pace with the progress of life and science. In recent civilization ethics, because controlled by theology and law, which are static, could not duly influence the dynamic, revolutionary progress of technic and the steadily changing conditions of life; and so we witness a tremendous downfall of morals in politics and business. Life progresses faster than our ideas, and so medieval ideas, methods and judgments are constantly applied to the conditions and problems of modern life. This discrepancy between facts and ideas is greatly responsible for the dividing of modern society into different warring classes, which do not understand each other. Medieval legalism and medieval morals- the basis of the old social structure-being by their nature conservative, reactionary, opposed to change, and thus becoming more and more unable to support the mighty social burden of the modern world, must be adjudged responsible in a large measure for the circumstances which made the World War inevitable.
Inthe scientific community, the adjective ‘theological’ is some-times used pejoratively to refer to a vague or ill-formulatedbelief. I believe this usage to be very far from the truth. It sad-dens me that some of my colleagues remain unaware of thetruth-seeking intent and rational scrupulosity that character-ise theological discourse at its best.
The doctrine of creation of the kind that the Abrahamic faiths profess is such that it encourages the expectation that there will be a deep order in the world, expressive of the Mind and Purpose of that world’s Creator. It also asserts that the character of this order has been freely chosen by God, since it was not determined beforehand by some kind of pre-existing blueprint (as, for example, Platonic thinking had supposed to be the case). As a consequence, the nature of cosmic order cannot be discovered just by taking thought, as if humans could themselves explore a noetic realm of rational constraint to whichthe Creator had had to submit, but the pattern of the world has to be discerned through the observations and experiments that are necessary in order to determine what form the divine choice has actually taken. What is needed, therefore, for successful science is the union of the mathematical expression of order with the empirical investigation of the actual properties of nature, a methodological synthesis of a kind that was pioneered with great skill and fruitfulness by Galileo.
Through the newly emerged field of Neurotheology, Scientists such as Andrew Newberg, Michael Persinger, myself and a few others have already taken the first step from the side of Science, to diminish the gap between Science and Religion. Now it is time for Religion to do the same. And the moment any religion does that, the eternal battle between Science and Religion would slowly start to disperse.
Theology is like assuming that there is a black cat in a dark room where in fact there is no black cat, and endeavoring to study the cat's properties and how it may have evolved from its ancestors.
No one knows what god thinks of anything. He only knows and no one can claim to penetrate into his mysteries. Those who do that are liars and must be avoided at all costs
It's impossible to do science without faith. Sometimes scientists build theories on the premises of faulty assumptions until they discover they were in error and begin again from square one until they discover the true theory. It's quite different with theologians, they build false theory upon false theory until they give you detailed descriptions of heaven and hell and construct dogmas to protect their errors and if you dare say they are in error they condemn you to eternal damnation they arrived at through false theories
On my journey from the fantastical to the practical, spirituality has gone from being a mystical experience to something very ordinary and a daily experience. Many don’t want this, instead they prefer spiritual grandeur, and I believe that is what keeps enlightenment at bay. We want big revelations of complexity that validates our perceptions of the divine. What a let down it was to Moses when God spoke through a burning bush! But that is exactly the simplicity of it all. Our spiritual life is our ordinary life and it is very grounded in every day experience. For me, it is the daily practice of kindness, mindfulness, happiness, and peace.
In my experiences, the common critic of Christianity, when he thinks of Christianity, imagines a sort of elementary, Sunday School blunder of elements: fiery Hell, an angry God, 'try not to sin', 'be good so that you can go to Heaven', absurd miracles, hyper-fundamentalist tales, religious hypocrites, and Jesus telling people not to judge. There is no horse more dead than such. I maintain that understanding Christianity and the Bible is quite like painting a piece of art. Let a toddler paint a puppy; then let an adult who is a long-time painter paint the very same puppy. They are both paintings of the puppy, but one is far more detailed, rational, realistic, and believable than the other. One is distorted and comical; the other is proportional and lively. One can write off Theology if he so pleases, but he might not be very wise in using the toddler's painting when it comes time to identify the real puppy or when trying to confront actual men of the Faith.
As Christians, we are all engaged in the business of discerning and obeying God’s call, and this usually means that soon enough we find ourselves out beyond our own competence, frightened at what God demands and feeling cosmically abandoned, left in the lurch with a job for which our own resources are completely inadequate…Sooner or later, the panic touches each one of us who accepts God’s call and heads, eyes wide open, straight into some difficult and mysterious work—like pastoring a church, teaching a class, going back to school, learning a language, creating a work of art. The panic descends on everyone who accepts God’s call to do something that engages our heart and wracks our soul—like making a marriage proper through better and worse, raising a child and letting her go into adulthood, enduring a terrible illness, growing up, growing old. In fact, being called out far beyond our own competence is part of our regular experience with God.
Orthodoxy, however, entails a revolution in our metaphysical conception of the relationship between God and humanity, and therefore between the uncreated Unum and the maior dissimilitudo of the creature before the Unum. Properly understood, the apostolic confession of the unity of Christ does not stand midway between a “too unitive Christology” on the one hand, and a “too differentiating Christology” on the other; rather, it wholly recapitulates the nature of the difference of man before God.
The specific sufferings of Jesus do not amount to redemption: rather, redemption is wrought through the uniqueness of the person who suffered and the perfect charity for which, in which and by which he suffered. The uniqueness of the suffering of Christ, then, lies in the pro knobs, which is bound to the freedom through which the Son endures “every human suffering” on account of love. To say that Jesus endured “every human suffering” does not mean that he specifically suffered every thing that every person ever did or could suffer, but the he “sums up” in this Passion the suffering so fate world, mystically including them in his own suffering and recapitulating them in the form of perfect love. The whole weight of this psychological and physical dereliction of humanity is, in Christ, suffered and sorrowed now within God himself, in the sense that the human sufferings of Christ are “one” with the divine filial relation that constitutes his unity with the Father.
To suggest that the grief of Christ issues from his perfect wisdom andcharity would confirm that true sorrow is human and therefore cannotcorrespond to despair, since the hopelessness of despair would yield nothingabout which to sorrow. If life is meaningless, there is no reason tomourn. Truth is what makes grief authentic and real, and so it followsthat Truth Incarnate, come down from heaven to our vale of tears, wouldgrieve at the highest pitch. The “tragic experience of the most completedesolation”49 depends on “the knowledge and experience of the Father.”50Or as Adrienne von Speyr puts it: “The Father is never more present thanin this absence on the Cross.
...if thou art persuaded that God is true, why dost thou doubt of his promises?—and if thou believest that God is beauty and perfection itself, why dost not thou make him alone the chief end of all thine affections and desires? for if thou lovest beauty, he is most fair; if thou desirest riches, he is most wealthy; if thou seekest wisdom, he is most wise. Whatsoever excellency thou hast seen in any creature, it is nothing but a sparkle of that which is in infinite perfection in God...
God's time is slow, patient, and kind and welcomes friendship; it is a way of being in the fullness of time that is not determined by productivity, success, or linear movements toward personal goals. It is a way of love, a way of the heart.
If we look more closely, we see that any violent display of power, whether political or religious, produces an outburst of folly in a large part of mankind; indeed, this seems actually to be a psychological and sociological law: the power of some needs the folly of others. It is not that certain human capacities, intellectual capacities for instance, become stunted of destroyed, but rather that the upsurge of power makes such an overwhelming impression that men are deprived of their independent judgment, and...give up trying to assess the new state of affairs for themselves.
The Christian is free from all other human beings. He does not have to live over against others, controlled by their actions and responses. Rather, he lives according to Christ's commands. This is Christian freedom. It is a freedom unknown by others. It is not just when others do the things that we like that we act properly toward them; we are free to do good even when they don't because our actions are not dependent on their responses. It is the Lord Christ when we serve!
Of course, if one does not fully trust the promise of God's Kingdom, he will have a hard time taking risks and making sacrifices in this life. A gospel centered around the temporal self - fleeting happiness, earthly success, vain prosperity, things such as these - is the primary ambition of the half-hearted Christian; the one who somewhat believes he is subject to an eternal death; the one who just might believe in men before God, who morbidly fears seeming less than anyone else. The man of this school feels deeply that he has but one life to live, that this must be his only chance, and therefore must have it all in his favor - from glory to comfort to riches - and have it right this instant. He is but hinting that he is overcome because he insists always that he must overcome, that his judgment comes now and by the persons around him. The point is, however, in this sense, that by grace the Christian is indeed free, but only for as long as he wants to be free - the practicality of true freedom: that of God which offers not so much freedom to be like the world as it does freedom from the pressures of having to be like the world. For Divine Law is based solely on love and freedom; whereas secular law, pressure and imitation.
Liberty and Freedom are complex concepts. They go back to religious ideas of Free Will and are related to the Ruler Mystique implicit in absolute monarchs. Without absolute monarchs patterned after the Old Gods and ruling by the grace of a belief in religious indulgence, Liberty and Freedom would never have gained their present meaning. These ideals owe their very existence to past examples of oppression. And the forces that maintain such ideas will erode unless renewed by dramatic teaching or new oppressions. This is the most basic key to my life.
If the tradition which claims that war may be justified does not also admit that it could be unjustified, the affirmation is not morally serious. A Christian who prepares the case for a justified war without being equally prepared for hte negative case has not soberly weighted the prima facie presumption that any violence is wrong until the case for an exception has been made.
It will be said that, although God’s law is inscribed in our hearts, Scripture is nevertheless the Word of God, and it is no more permissible to say of Scripture that it is mutilated and contaminated than to say this of God’s Word. In reply, I have to say that such objectors are carrying their piety too far, and are turning religion into superstition; indeed, instead of God’s Word they are beginning to worship likenesses and images, that is, paper and ink.
One could say that Hopkins practiced transubstantiation in every poem. By mysterious talent, he changed plain element into reality sublime. He encountered a jumble of weather, birds, trees, branches, waters, blooms, dewdrops, candle flames, prayers, then instressed them and, delighted, wrote in his journal, 'Chance left free toact falls into an order.
Lovers must not, like usurers, live for themselves alone. They must finally turn from their gaze at one another back toward the community. If they had only themselves to consider, lovers would not need to marry, but they must think of others and of other things. They say their vows to the community as much as to one another, and the community gathers around them to hear and to wish them well, on their behalf and its own. It gathers around them because it understands how necessary, how joyful, and how fearful this joining is. These lovers, pledging themselves to one another "until death," are giving themselves away, and they are joined by this as no law or contract could join them. Lovers, then, "die" into their union with one another as a soul "dies" into its union with God. And so here, at the very heart of community life, we find not something to sell as in the public market but this momentous giving. If the community cannot protect this giving, it can protect nothing...
Jesus went without comfort so that you might have it. He postponed joy so that you might share in it. He willingly chose isolation so that you might never be alone in your hurt and sorrow. He had no real fellowship so that fellowship might be yours, this moment. This alone is enough cause for great gratitude!
There's a way to preach the Bible unbiblically...You can use the Bible as the springboard for all kinds of ideas, can't you? Look around in here and find something that fits your fancy and then launch a rocket off it. People say, 'That was amazing, wasn't it? Remarkable what he got out of that.' Well of course it is because he put it in before he got it out.
Love is not first a feeling. Though the feelings come later and grow thick in the basic loam of love, they don't constitute the sum and substance of love. Love is doing whatever good God says you must do for another, to please God, whether (at first) it pleases you or not. You must do so because He says so; and you don't wait until you feel like doing so. Love begins with obedience toward God in which one gives to another whatever the other needs. Love is not a gooey, sticky sentimental thing; it is hard to love. Often it hurts to love. Love meant going to the cross through the garden of Gethsemane. Christ did not feel like dying for your sins, Christian, but He did so nonetheless. The Scriptures teach that he endured the cross while focusing on the subsequent joy that it would bring.
So, were every man on earth to become atheist, it could not affect God in any way. He is what He is in Himself without regard to any other. To believe in Him adds nothing to His perfections; to doubt Him takes nothing away.Almighty God, just because He is almighty, needs no support. The picture of a nervous, ingratiating God fawning over men to win their favor is not a pleasant one; yet if we look at the popular conception of God, that is precisely what we see. Twentieth century Christianity has put God on charity. So lofty is our opinion of ourselves that we find it quite easy, not to say enjoyable, to believe that we are necessary to God. But the truth is that God is not greater for our being, nor would He be less if we did not exist.
The literal sense of the author was "creation is the orderly act of a loving Creator God." What the modern reader often hears, however, is "The universe was made in six 24-hour days." This is as wrong-headed as taking me to mean I actually stood in line a million years or that my cardiac tissue has been torn in half or that Christ had delusions of being a grape plant.-- Making Senses of Scripture
Real comfort is found when I understand that I am held in the hollow of the hand of the One who created and rules all things. The most valuable thing in my life is God's love, a love that no one can take away. When my identity is rooted in him, the storms of trouble will not blow me away. This is the comfort we offer people. We don't comfort them by saying things will work out. They may not. The people around them may change, but they may not. The Bible tells us again and again that everything around us is in the process of being taken away. God and his love are all that remain as cultures and kingdoms rise and fall. Comfort is found by sinking our roots into the unseen reality of God's ever-faithful love.
[God] sees before Him in fact a self-centred, greedy, grumbling, rebellious human animal. But He says "Let us pretend that this is not a mere creature, but our Son. It is like Christ in so far as it is a Man, for He became Man. Let us pretend that it is also like Him in Spirit. Let us treat it as if it were what in fact it is not. Let us pretend in order to make the pretence into a reality." God looks at you as if you were a little Christ: Christ stands beside you to turn you into one. I daresay this idea of a divine makebelieve sounds rather strange at first. But, is it so strange really? Is not that how the higher thing always raises the lower? A mother teaches her baby to talk by talking to it as if it understood long before it really does.
Christ is our all. He is everything to the Christian. He fills all, is in all, and He is our life (Colossians 3:4, 11). It is in Him that all the treasures of wisdom and knowledge are hidden (Colossians 2:3). He is the author and finisher of our salvation, the one who starts it, works it out, and completes it (Hebrews 12:2). This is as the Father wanted it. He places His people in the hands of the Son, having joined them to the Son in a super-natural union, so the Son, by His perfect life of obedience, and perfect act of self-sacrifice upon the cross, can bring about their full and complete salvation.
Many in our world today want us to believe that we can except Christ simply as a Savior from sin, but not the Lord of our lives. They teach essentially that a person can perform an act of believing on Christ once, and after this, they can fall away even into total unbelief and yet still supposedly be "saved". Christ does not call men in this way. Christ does not save men in this way. The true Christian is the one continually coming, always believing in Christ. Real Christian faith is an ongoing faith, not a one-time act. If one wishes to be eternally satiated, one meal is not enough. If we wish to feast on the bread of heaven, we must do so all our lives. We will never hunger or thirst if we are always coming and always believing in Christ. He's our sufficiency. Christ the bread from heaven. We must feed on all of Christ, not just the parts we happen to like. Christ is not the Savior of anyone unless He is their Lord as well.
That Christ has from the beginning been intending to point His hearers to Himself as the source of all spiritual life is plain from the language He uses. The hunger and thirst that He satisfies is not physical hunger or physical thirst. Instead, the one who "hungers after righteousness" is the one who finds satisfaction in Christ Jesus. There is no limit to the supply of spiritual food that can be provided by Christ the Lord. His is a never-ending store of satisfaction for all who hunger and thirst for truth and righteousness.
To illustrate the nature of this theandric reciprocity, Thomas invokes, as an example, the physical touch of Jesus’s hand: “he wrought divine things humanly, as when he healed the leper with a touch.” The touch of a human being is not in itself miraculous, and even in Jesus this human action is not humanly healing. The miraculous fact of the healing power of this human touch, rather, as Reginald Garrigou-Lagrange puts it, “proceeds from God as the principal cause and from Christ’s human nature as the instrumental cause.” Jesus works divine things humanly. More ultimately, Jesus wills the divine will of salvation humanly. And so he wills theandrically in the sense that what he wills has an “infinite value” that “derives from the divine suppositum that is the agent which operates”. The deifying effects of the Incarnation are thus contingent on the theandric fact of the interpenetrating unity of divine-human operations.
Ergo, while the Argument from Design appears to be a nice, neat answer to account for the presence of a multifarious Universe, the truth is that it backfires on itself, shifting the need for an explanation back and back and back…and back…without end, without resolution. This is called an infinite regress, and its presence in the logic of the argument fails to prove the existence of God; if anything, it reveals that the idea of a designer is patently ridiculous, even more so than a godless Cosmos. The argument therefore answers nothing; it merely moves the mystery of origins to an even higher level, demanding that the Creator have his own Creator.
Above all the studies in the world, study your own hearts; waste not a minute more of your precious time about frivolous & unsubstantial controversies. My dear flock, I have, according to the grace given me, labored in the course of my ministry among you, to feed you with the heart strengthening bread of practical doctrine, and I do assure you, it is far better you should have the sweet and saving impressions of gospel truths, feelingly and powerfully conveyed to your hearts, than only to understand them by a bare ratiocination, or a dry syllogistical inference. Leave trifling studies to such as have time lying on their hands and know not how to employ it. Remember you are at the door of eternity, and have other work to do. Those hours you spend upon heart-work in your closets, are the golden spots of all your time and will have the sweetest influence up to your last hour.
Some of the simplest of truths are also some of the most difficult of truths, but such is Christianity: 'If it's not about Christ, it's not about life.
Christ is to the souls of men what the sun is to the world. He is the center and source of all spiritual light, warmth, life, health, growth, beauty, and fertility. Like the sun, He shines for the common benefit of all mankind--for high and for low, for rich and for poor, for Jew and for Greek. Like the sun, He is free to all. All may look at Him, and drink health out of His light. If millions of mankind were mad enough to dwell in caves underground, or to bandage their eyes, their darkness would be their own fault, and not the fault of the sun. So, likewise, if millions of men and women love spiritual "darkness rather than light," the blame must be laid on their blind hearts, and not on Christ. "Their foolish hearts are darkened." (John 3:19; Romans 1:21.) But whether men will see or not, Christ is the true sun, and the light of the world. There is no light for sinners except in the Lord Jesus.
A theology that cannot be sung is not worth having.... Authentic Christian faith is not merely believed. Nor is it merely acted upon. It is sung - with utter joy sometimes, in uncontrollable tears sometimes, but it is sung.
According to Benedict's scheme, the community reads through... the entire book of Psalms every week. The monks are therefore exposed... to all the despairing, doubtful, bitter, vindictive, jingoistic, nationalistic, and seemingly racist passages in the Psalter. It is not that every sentiment expressed by a psalmist is admirable, but that in praying the Psalms, we confront ourselves as we really are. The Psalms are a reality check to keep prayer from becoming sentimental, superficial, or detached from the real world.
Experiencing grief and pain is like falling off a cliff. Everything has been turned upside down, and we are no longer in control. As we fall, we see one and only one tree that is growing out from the rock face. So we grab hold of it and cling to it with all our might. This tree is our holy God. He alone can keep us from falling headfirst to our doom. There simply aren’t any other trees to grab. So we cling to this tree (the holy God) with all our might.But what we didn’t realize is that when we fell and grabbed the tree our arm actually became entangled in the branches, so that in reality, the tree is holding us. We hold on to keep from falling, but what we don’t realize is that we can’t fall because the tree has us. We are safe. God, in his holiness, is keeping us and showing mercy to us. We may not be aware of it, but it is true. He is with us even in the deepest and darkest pit.
Fusing the doctrines of Plotinus and Proclus with the creeds and beliefs of Christianity, Dionysius the Pseudo-Areopagite combined the Neo-Platonic conviction of the fundamental oneness and luminous aliveness of the world with the Christian dogmas of the triune God, original sin and redemption. The universe is created, animated and unified by the perpetual self-realization of what Plotinus had called "the One," what the Bible had called "the Lord," and what he calls "the superessential Light.
Moreover, our certitudes were closely bound to a given set of symbols. Change the well defined Latin term for an undefined Greek one and every bishop and every priest found himself at a loss. We knew the catechism by heart; mention catechesis and we are no longer sure who made us and why. We could manage a dogmatic sermon all right but just listen to our homilies! We were absolutely firm about confession and contrition; all our firmness vanished at the one word METANOIA. We knew exactly what the Mass was; the Eucharist is hazy. Even the Consecration and the Real Presence have been engulfed in the mist of ANAMNESIS. All this is patently true, is undeniable. We had received a solid theological training in our seminaries. It did not stand the test. It collapsed overnight without leaving track or trace.
That this is really the case was made plain to me by the questions asked me, mostly by young men, about my Canterbury play, The Zeal of Thy House. The action of the play involves a dramatic presentation of a few fundamental Christian dogmas— in particular, the application to human affairs of the doctrine of the Incarnation. That the Church believed Christ to be in any real sense God, or that the eternal word was supposed to be associated in any way with the word of creation; that Christ was held to be at the same time man in any real sense of the word; that the doctrine of the Trinity could be considered to have any relation to fact or any bearing on psychological truth; that the Church considered pride to be sinful, or indeed took notice of any sin beyond the more disreputable sins of the flesh—all these things were looked upon as astonishing and revolutionary novelties, imported into the faith by the feverish imagination of a playwright. I protested in vain against this flattering tribute to my powers of invention, referring my inquirers to the creeds, to the gospels, and to the offices of the Church; I insisted that if my play were dramatic it was so, not in spite of the dogma, but because of it—that, in short, the dogma was the drama. The explanation was, however, not well received; it was felt that if there were anything attractive in Christian philosophy I must have put it there myself.
From the very beginning of the movement in the sixteenth century, Anabaptists shared a deep suspicion of the so-called Schriftgelehrten - the university-trained scholars who, they claimed artfully dodged the clear and simple teachings of Jesus by appealing to complex arguments and carefully crafted statements of doctrine. In other words, they confused theological discussions with lived faith.
Throughout history, Christians have faced the persistent temptation of confusing the language we use to talk about God with the essence of Christian faith. This stubborn human tendency to turn doctrine into an idol - to confuse a human creation with the truth itself - can easily lead people to wield doctrinal claims as a weapon against minority or dissenting perspectives. Thus, anyone who does not line up with a certain formulation of Christian faith is not only wrong, but also a heretic and therefore worthy of punishment or death.
During the reign of Domitian (81-96 A.D.), Christians in Asia Minor were severely oppressed. The book of Revelation was likely written at this time to encourage them not to apostatize and not even to compromise their faith. No doubt some believers felt that they could meet the demands of the state without denying their master. They could argue that calling Christ 'Lord' and calling Caesar 'Lord' were not in conflict, since the term Lord could mean Sir as well as God. And as far as the Roman government was concerned, what people believed in secret made no difference so long as they observed the outward ceremonies required by law.
Toyohiko Kagawa, famed for his ministry to slum-dwellers, paid tribute to all three of Japan's major religious traditions. 'I am grateful for Shinto, for Buddhism, and for Confucianism,' he wrote. To Shinto he attributed his spirit of reverence; to Buddhism, his craving for transcendent values, including compassion and selflessness; to Confucianism, his efforts to follow the golden mean of humaneness and harmony in society. Kagawa saw Christ in the priestly robes of all these religions.
So when the ruling ideology enjoins us to enjoy sex, not to feel guilty about it, since we are not bound by any prohibitions whose violations should make us feel guilty, the price we pay for this absence of guilt is anxiety.
What does hanging on a cross for twenty-four hours mean to a man who has no children,' I said, 'especially when he knows he's dying for a good cause -- indeed, that he's saving the whole world and then going straight into the best place in Heaven? What's that compared to the suffering I've had to put up with for months and years with the house full of children, when for many whole nights I've shrieked with pain unceasingly and without relief, and I'll soon be dead, and that without having anything to die for; and there'll be no heavenly Kingdom for me, for I know the children will go on crying when I'm dead, and swearing and quarrelling, and begging for milk they can't get.
Today we have different idols. . . We have trusted in human reason, science, and technology to solve our problems and progress toward a better world and a prosperous life. Yet idolatry brings death.
There may be a theology without the Scriptures — a theology of nature, gathered by painful, and slow, and sometimes doubtful processes from what man sees around him in external nature and the course of history, and what he sees within him of nature and of grace. In like manner there may be and has been an astronomy of nature, gathered by man in his natural state without help from aught but his naked eyes, as he watched in the fields by night. But what is this astronomy of nature to the astronomy that has become possible through the wonderful appliances of our observatories? The Word of God is to theology as, but vastly more than, these instruments are to astronomy. It is the instrument which so far increases the possibilities of the science as to revolutionize it and to place it upon a height from which it can never more descend. What would be thought of the deluded man, who, discarding the new methods of research, should insist on acquiring all the astronomy which he would admit, from the unaided observation of his own myopic and astigmatic eyes? Much more deluded is he who, neglecting the instrument of God’s Word written, would confine his admissions of theological truth to what he could discover from the broken lights that play upon external nature, and the faint gleams of a dying or even a slowly reviving light, which arise in his own sinful soul. Ah, no! The telescope first made a real science of astronomy possible: and the Scriptures form the only sufficing source of theology.
The grace of endurance is the great power of God at work within us.
Ah! If you have a self-will in your hearts, pray to God to uproot it. Have you self-love? Beseech the Holy Spirit to turn it out; for if you will always will to do as God wills, you must be happy. I have heard of some good old woman in a cottage, who had nothing but a piece of bread and a little water, and lifting up her hands, she said, as a blessing, "What!? all this, and Christ too?" What is "all this," compared with what we deserve? And I have read of someone dying, who was asked if he wished to live or die; and he said, "I have no wish at all about it." "But if you might wish, which would you choose?" "I would not choose at all." "But if God bade you choose?" "I would beg God to choose for me, for I would not know which to take." Oh happy state! to be perfectly acquiescent, to lie passive in His hand, and know no will but His.
Initially, the God of the Old Testament might seem overwhelming and domineering to you, or tyrannical, or perhaps even evil, which is good. It is the first telling that God is indeed God, by sheer definition, and not some ear-tickling fairy by which one in his depravity is guaranteed to find another form of stale romanticism or love at first sight. For such a first impression as the latter would be problematic to the essence of Christianity. Therefore the Christians are right in saying that the nature of imperfect men cannot ultimately co-exist with the nature of a perfect God; and that the hope of each man is now desperately found in God's sending of Christ.
All speculative theology, which rests on philosophical reasoning rather than biblical revelation, is at fault here. Paul tells us where this sort of theology ends: “The world by wisdom knew not God” (1 Cor 1:21 KJV). To follow the imagination of one’s heart in the realm of theology is the way to remain ignorant of God, and to become an idol-worshipper, the idol in this case being a false mental image of God, made by one’s own speculation and imagination.
Be careful not to appear obsessively intellectual. When intelligence fills up, it overflows a parody.
Through Neurotheology, I and my fellow scientists of twenty-first century have already taken the first step from the side of Science, to diminish the gap between Science and Religion. Now it is time for Religion to do the same.
We often use the Bible as a source for personal validation and defense, a sidekick and a shield, but these will prove ineffective without first the other part. We must also allow ourselves to be wounded by it. We tend to forget its authority - that it is a double-edged sword. Our decrepit, depraved hearts must be completely ripped out in order to welcome that of God.
You ought to read, mediate and affirm the living word of God.
God's revelation... unmasks our illusions about ourselves. It exposes our pride, our individualism, our self-centeredness - in short, our sin. But worship also offers forgiveness, healing, transformation, motivation, and courage to work in the world for God's justice and peace - in short, salvation in its largest sense.
More than the painting you see or the music you hear, the words you read become in the very act of reading them part of who you are, especially if they are the words of exceptionally promising writers. If there is poison in the words, you are poisoned; if there is nourishment, you are nourished; if there is beauty, you are made a little more beautiful. In Hebrew, the word dabar means both word and also deed. A word doesn’t merely say something, it does something. It brings something into being.
With theology as a code of dogmas which are to be believed, or at any rate repeated, under penalty of present or future punishment, or as a storehouse of anaesthetics for those who find the pains of life too hard to bear, I have nothing to do; and, so far as it may be possible, I shall avoid the expression of any opinion as to the objective truth or falsehood of the systems of theological speculation of which I may find occasion to speak. From my present point of view, theology is regarded as a natural product of the operations of the human mind, under the conditions of its existence, just as any other branch of science, or the arts of architecture, or music, or painting are such products. Like them, theology has a history. Like them also, it is to be met with in certain simple and rudimentary forms; and these can be connected by a multitude of gradations, which exist or have existed, among people of various ages and races, with the most highly developed theologies of past and present times.
I think that God that we have created and allowed to shape our culture through, essentially Christian theology is a pretty villainous creature. I think that one of the things that male patriarchal figure has done is, allowed under it's, his church, his wing, all kinds of corruptions and villainies to grow and fester. In the name of that God terrible wars have been waged, in the name of that God terrible sexism has been allowed to spread. There are children being born all across this world that don't have enough food to eat because that God, at least his church, tells the mothers and fathers that they must procreate at all costs, and to prevent procreation with a condom is in contravention with his laws. Now, I don't believe that God exists. I think that God is creation of men, by men, and for men. What has happened over the many centuries now, the better part of two thousand in fact, is that that God has been slowly and steadily accruing power. His church has been accruing power, and the men who run that church, and they are all men, are not about to give it up. If they give it up, they give up luxury, they give up comfort.
A utopian system, when established by men, is likely to be synonymous with a dystopian depression. The only way for perfect peace by man is absolute control of all wrongs. Bully-cultures find this: with each and every mistake, another village idiot is shamed into nothingness and mindlessly shut down by the herd. This is a superficial peace made by force and by fear, one in which there is no freedom to breathe; and the reason it is impossible for man to maintain freedom and peace for everyone at the same time. Christ, on the other hand, transforms, instead of controls, by instilling his certain inner peace. This is the place where one realizes that only his holiness is and feels like true freedom, rather than like imprisonment, and, too, why Hell, I imagine, a magnified version of man's never-ending conflict between freedom and peace, would be the flesh's ultimate utopia - yet its ultimate regret.
The right method of philosophy would be this. To say nothing except what can be said, i.e. the propositions of natural science, i.e. something that has nothing to do with philosophy: and then always, when someone else wished to say something metaphysical, to demonstrate to him that he had given no meaning to certain signs in his propositions. This method would be unsatisfying to the other - he would not have the feeling that we were teaching him philosophy - but it would be the only strictly correct method. My propositions are elucidatory in this way: he who understands me finally recognizes them as senseless, when he has climbed out through them, on them, over them. (He must so to speak throw away the ladder, after he has climbed up on it.) He must surmount these propositions; then he sees the world rightly. Whereof one cannot speak, thereof one must be silent.
I think more people would stay active in church, if they didn't get so offended by the actions of members. Sometimes, you have to view places of worship as free mental health clinics, in order to deal with the piety or hypocrisy. Parishioners are a wounded souls in various stages of healing, who are being treated by angels, with credentials from the University of Hard Knocks. Some take their therapy seriously and try to practice what they learned. Yet, others down the sacrament like a healing dose of Prozac, with no other effort required. When you keep this in mind, you won't feel so annoyed by the personalities you encounter.
It is my conviction that, with the spread of true scientific culture, whatever may be the medium, historical, philological, philosophical, or physical, through which that culture is conveyed, and with its necessary concomitant, a constant elevation of the standard of veracity, the end of the evolution of theology will be like its beginning—it will cease to have any relation to ethics. I suppose that, so long as the human mind exists, it will not escape its deep-seated instinct to personify its intellectual conceptions. The science of the present day is as full of this particular form of intellectual shadow-worship as is the nescience of ignorant ages. The difference is that the philosopher who is worthy of the name knows that his personified hypotheses, such as law, and force, and ether, and the like, are merely useful symbols, while the ignorant and the careless take them for adequate expressions of reality. So, it may be, that the majority of mankind may find the practice of morality made easier by the use of theological symbols. And unless these are converted from symbols into idols, I do not see that science has anything to say to the practice, except to give an occasional warning of its dangers. But, when such symbols are dealt with as real existences, I think the highest duty which is laid upon men of science is to show that these dogmatic idols have no greater value than the fabrications of men's hands, the stocks and the stones, which they have replaced.
I am going to show you great and mighty things which no one has ever seen before.... I am going to take you places where no one has ever been. I am going to take you to heights where no one has ever reached. If you will only come to me with all your heart, I will do a mighty work in you, which no man can undo but yourself.
The real desire [of feminism] is to break away from rationalism, androcentrisim and all forms of philosophy and practices that discriminate against women. The objective is to recover the use of senses, desire, taste, pleasure, pain and the mystery of life. It is a point of view which seeks to reflet with the body, that is, with sensitivity, with sexuality and, finally, with the story of the body itself. ~ Valmar Da Silva in Reading Other-Wise p. 125
In the Middle Ages there was no salvation outside the Church, and the theologians had a hard time explaining what God did with those pagans who were visibly virtuous or saintly. Similarly, in contemporary society effort is not productive unless it is done at the behest of a boss, and economists have a hard time dealing with the obvious usefulness of people when they are outside the corporate control of a corporation, volunteer agency, or labour camp.
Theologians are to look to the _beyond_-community–– _beyond_ nationality; skin-color, gender; sexual orientation, citizenship, religious affiliation––because God, the Divine, who is the primary frame of reference for theologians, is for, with, in, among those individual human beings. It is to reaffirm the sheer truth: No one is better or worse, superior or inferior than any other; and, 'Ich bin du, wenn Ich Ich bin' [I am you, when Iam I.]
now the question we must ask is...what kind of _practices_ [theology] motivates, what kind of _gaze_ onto others, the guest, the new arrivant, it offers us to carry with us; _not_ who my neighbors are _but_ to whom I am being a neighbor.
Who are theologians? What kind of self-identity could or should a theologian claim? Should a theologian be a defender or transmitter of Christian _tradition_? What if the _tradition_ itself carries a dark side, implicitly or explicitly, bounded by religious or cultural superiorism, ethnocentrism, homophobism, exclusive nationalism, sexism, racism, and so forth? What kind of _identity_ would then justify my rule as theologian? This question has been lingering in my mind throughout the time I have been working on cosmopolitan theology. it may sound simple, but for me the identity issue has been fundamental.
Walter Mignolo terms and articulates _critical cosmopolitanism, juxtaposing it with globalization, which is a process of "the homogeneity of the planet from above––economically, politically and culturally." Although _globalization from below_ is to counter _globalization from above_ from the experience and perspective of those who suffer from the consequences of _globalization from above_, cosmopolitanism differs, according to Mignolo, form these two types of globalization. Mignolo defines globalization as 'a set of designs to manage the world,' and cosmopolitanism as 'a set of projects toward planetary conviviality
Although I believe identity politics '"produces limited but real empowerment for its participants," it is important to note that it contains significant problems: first, its essentialist tendency; second, its fixed _we-they_ binary position; third, its homogenization of diverse social oppression; fourth, its simplification of the complexity and paradox of being privileged and unprivileged; and fifth its ruling out of intersectional space of diverse forms of oppression in reality.
Teaching and learning _religious plurality often ends up privileging religious _texts_ over _practice_ and largely ignoring the social and historical contexts and the lived experience of people who shape, situate, and structure these religious texts. Furthermore, adopting the politics of recognition as a pedagogical principle in teaching can lead to an _uncritical silence_ about the various forms of oppression and domination of certain religious groups. Here people often use _religious difference_ as a _religious alibi_ for the oppression or violation of human rights of certain groups of people, such as women or LGBT people.
Cosmopolitanism seeks a _we_ that does not rely on the exclusion of _others_ but, instead, recognizes and confirms each other as part of the planetary _we_. The cosmopolitan _we_ is not grounded in a monolithic sameness but in a constant alterity and _ethical singularity_ of each individual human person regardless of one's national origin and belonging, religious affiliation, gender, race and ethnicity, class ability, or sexuality.
Cosmopolitan discourse is in a way a response to the issue of solidarity. Although the precondition for solidarity can be a _community_, solidarity requires more intentional commitment and performance than does community.
We don’t yet have a body of scientific knowledge about evil to be called a facet of psychology. Therefore, religious reasoning for actions will always be at the discretion of the psychologist, thus making them the judge and jury over what is delusion and what is a spiritual experience that has to be sedated.
Those who hold to the Christian faith see law as an ultimate order of the universe. It is the invariable factor in a variable world, the unchanging order in a changing universe. Law for the Christian is thus absolute, final, and an aspect of God's creation and a manifestation of His nature. In terms of this, the Christian can hold that right is right, and wrong is wrong, that good and evil are unchanging moral categories rather than relative terms.From an evolutionary perspective, however, we have a very different concept of law. The universe is evolving, and the one constant factor is change. It is impossible therefore to speak of any absolute law. The universe has evolved by means of chance variations, and no law has any ultimacy or absolute truth. As a result when we talk about law, we are talking about social customs or mores and about statistical averages. Social customs change, and what was law to the ancient Gauls is not law to the modern Frenchmen. We can expect men's ideas of law to change as their societies change and evolve. Moreover, statistics give us an average and a mean which determine normality, and our ideas of law are governed by what is customary and socially accepted.
The danger of refusing to reflect upon the psychological dynamics of faith and belief is that what we feel to be self evidently true, for psychological reasons, might be, upon inspection, highly questionable, intellectually or morally. Too often, as we all know, the 'feeling of rightness' trumps sober reflection and moral discernment. Further, we are often unwilling to listen to others until we are, to some degree, psychologically open to persuasion. The Parable of the Sower comes to mind.
In short, the Lord's Supper was the realization of new social and political arrangements, the embodiment of the social leveling seen in Jesus' ministry, most profoundly in his acts of table fellowship. Importantly, as we have seen, these new social arrangements could only be achieved if the emotions of social stratification were confronted, eliminated, or reinterpreted. In his body metaphor, Paul dramatically reframes these heretical emotions, the emotions of contempt, disgust, honor, and social presentability. Rather, than signaling exclusion and division - the natural expulsive impulse inherent in these emotions - Paul suggests that these emotions should signal just the opposite in the Kingdom of God: honor, care, and embrace.
The factory of love encompasses all, but on some days, does it seem to be one of suffocation, squeezing its target too tightly? And on other days not tight enough? Or maybe that is the breath of a living love knowing when to protect, when to release, and when to protect again. For we are the products of an active love - the Father the creator, the Son the perfecter, the Spirit the supervisor - but just like in a factory, to deny the process is to ultimately create a defect of oneself.
Truth changes with the season of our emotions. It is the shadow that moves with the phases of our inner sun. When the nights falls, only our perception can guess where it hides in the dark. Within every solar system of the soul lies a plan of what truth is--- the design God has created, in our own unique story. This is as varying as the constellations, and as turning as the tide. It is not one truth we live to, but many. If we ever hope to determine if there is such a thing as truth, apart from cultural and personal preferences, we must acknowledge that we are then aiming to discover something greater than ourselves, something that transcends culture and individual inclinations. Some say that we must look beyond ourselves and outside of ourselves. However, we don’t need to look farther than what is already in each other. If there was any great plan from a higher power it is a simplistic, repetitious theme found in all religions; the basic core importance to unity comes from shared theological and humanistic virtues. Beyond the synagogue, mosques, temples, churches, missionary work, church positions and religious rituals comes a simple “message of truth” found in all of us, that binds theology---holistic virtues combined with purpose is the foundation of spiritual evolution. The diversity among us all is not divided truth, but the opportunity for unity through these shared values. Truth is the framework and roadmap of positive virtues. It unifies diversity when we choose to see it and use it. It is simple message often lost among the rituals, cultural traditions and socializing that goes on behind the chapel doors of any religion or spiritual theology. As we fight among ourselves about what religion, culture or race is right, we often lose site of the simple message any great orator has whispered through time----a simplistic story explaining the importance of virtues, which magically reemphasizes the importance of loving one another through service.
I enjoy poetry where I can talk as bizarre as I please, but theology or philosophy, I always respect the truth by taking it a step further.
Know, child, that the One God—He is so vast that He cannot be moved, else the Universe falls. Nor can He answer, for the very act of opening His Mouth is Movement, indeed the greatest Act of all, for it is the Word. And this is precisely why He has made an infinity of lesser gods, creating them in His own image, so that we can do the lesser things on His behalf. We are His hands and arms and feet and mouths. We are His answers to your prayers, enacted along the great Framework of Being.
There is something distinctly odd about the argument, however. Believing is not something you can decide to do as a matter of policy. At least, it is not something I can decide to do as an act of will. I can decide to go to church and I can decide to recite the Nicene Creed, and I can decide to swear on a stack of bibles that I believe every word inside them. But none of that can make me actually believe it if I don't. Pascal's Wager could only ever be an argument for feigning belief in God. And the God that you claim to believe in had better not be of the omniscient kind or he'd see through the deception.
The main danger is that of supposing that the thing to do is get a mind on the scale of Thomas (Aquinas)’s into your head, a task of compression that will be achieved only at your head’s peril. The only safe thing to do is to find a way of getting your mind into his, wherein yours has room to expand and grow, and explore the worlds his contains.
I should interweave my theology with prayer. I should frequently interrupt my talking about God by talking to God. Not far behind the theological sentence, "God is generous," should come the prayerful sentence, "Thank you, God." On the heels of, "God is glorious," should come, "I adore your glory." What I have come to see is that this is the way it must be if we are feeling God's reality in our hearts as well as describing it with our heads.
John Bunyan says that he never forgot the divinity he taught, because it was burnt into him when he was on his knees. That is the way to learn the gospel. If you learn it upon your knees you will never unlearn it. That which “men” teach you, men can unteach you – if I am merely convinced by reason, a better reasoner may deceive me. If I merely hold my doctrinal opinions because they seem “to me” to be correct, I may be led to think differently another day. But if “God” has taught them to me – he who is himself pure truth – I have not learned amiss, but I have so learned that I shall never unlearn, nor shall I forget.
God wants us to humbly and sincerely ask him things. How often do you enjoy people talking about you without taking the time to get to know you?
Yes, I run with the hare and hunt with the hounds, I pray and I meditate as well. I just believe in the old saying “Nothing ventured, nothing gained”. Why I do this? Well, there is a deep-rooted imperfection in me which nested in my DNA and causes a linear interference that affects my consciousness. As a result I don’t feel at home at any religion and still I believe in God, the infinite energy of our creation.
It is better to doubt that a concept is stupidly flying under your head than profoundly flying over your head.
Christ was an ordinary man who upon the attainment of absolute divinity or Nirvana or Samadhi became a better version of himself. Such an experience of divine ecstasy neurologically transformed him into a great teacher for humanity filled with love, kindness and divinity.
Many in the church have turned their back on serious study, and have embraced an anti-intellectualism which refuses to learn anything from scholarship at all lest it corrupt their pure faith. It is time to end this standoff, and to reestablish a hermeneutic of trust (itself a sign of the gospel!) in place of the hermeneutic of suspicion which the church has so disastrously borrowed from the postmodern world.
The resurrection of the body - what do we really mean by this? ...Did not the mystics and sages of all times teach us that the positive meaning of death is precisely that it liberates us from the prison of the body, as they say, from this perennial dependency on the material, physical, and bodily life - finally rendering our souls light, weightless, free, spiritual? We [must] consider more profoundly the meaning of the body... We must consider the role of the body in our, in my, life. On the one hand, of course it is entirely clear that all of our bodies are transitory and impermanent. Biologists have calculated that all the cells that compose our bodies are replaced every seven years. Thus, physiologically, every seven years we have a new body. Therefore, at the end of my life the body that is laid in the grave or consumed by fire is no longer the same body as all the preceding ones, and in the final analysis each of our bodies is nothing other than our individual [being] in the world, as the form of my dependence on the world, on the one hand, and of my life and of my activity on the other. In essence, my body is my relationship to the world, to others; it is my life as communion and as mutual relationship. Without exception, everything in the body, in the human organism, is created for this relationship, for this communion, for this coming out of oneself. It is not an accident, of course, that love, the highest form of communion, finds its incarnation in the body; the body is that which sees, hears, feels, and thereby leads me out of the isolation of my *I*. But then, perhaps, we can say in response: the body is not the darkness of the soul, but rather the body is its freedom, for the body is the soul as love, the soul as communion, the soul as life, the soul as movement. And this is why, when the soul loses the body, when it is separated from the body, it loses life.
If God is Love, He is, by definition, something more than mere kindness. And it appears, from all the records, that though He has often rebuked us and condemned us, He has never regarded us with contempt. He has paid us the intolerable compliment of loving us, in the deepest, most tragic, most inexorable sense.
It is not simply that God has arbitrarily made us such that He is our only good. Rather God is the only good of all creatures: and by necessity, each must find its good in that kind and degree of fruition of God which is proper to its nature. The kind and degree may vary with the creature's nature: but that there ever could be any other good, is an atheistic dream. George Macdonald, in a passage I cannot now find, represents God as saying to men, 'You must be strong with my strength and blessed with my blessedness, for I have no other to give you.' That is the conclusion of the whole matter. God gives what He has, not what He has not: He gives the happiness that there is, not the happiness that is not. To be God - to be like God and to share His goodness in creaturely response - to be miserable - these are the only three alternatives. If we will not learn to eat the only food that the universe grows - that only food that any possible universe ever can grow - then we must starve eternally.
Kundalini means, according to Zeena ‘She Who is Hidden,’ and points to the dormant goddess in every human being’s body. While the kundalini force is found in muladharachakra, she hypnotizes humans, like maya herself, and renders them slaves to the illusory. Kundalini can only awaken people if she travels up along the spine.'--About Zeena Schreck by Malin Fitger 'Contemporary notions of Kundalini, its background and role within new Western religiosity,' University of Stockholm, 2004
Nothing could be easier than disturbing a status quo instituted by others; the real work of the sinistercurrent is to break the rules we rigidly establish for ourselves.”-Zeena Schreck for "Contemporary notions of Kundalini, its background and role within new Western religiosity," University of Stockholm, Malin Fitger 2004
Zeena Schreck believes that the right-hand path and the left-hand path have traditionally had the same end goal; it is only the method that is different and the fact that adepts on the left-hand path seek liberation in this life.--About Zeena Schreck by Malin Fitger 'Contemporary notions of Kundalini, its background and role within new Western religiosity,' University of Stockholm, 2004
Zeena believes that the breaking of taboos creates access to blocked energy that is let loose in a forceful way. The left-hand path is about consciously breaking with a ‘sleepwalker orthodoxy’ to be able to act as a fully awaken and conscious individual. In her book, George Orwell (1984) is quoted: “Orthodoxy means not thinking – not needing to think. Orthodoxy is unconsciousness.” At the same time she notes that the left-hand path is the ‘way of action’. It is not about intellectual contemplation, or worse, just reading about action.'About Zeena Schreck by Malin Fitger from: Contemporary notions of Kundalini, its backgroundand role within new Western religiosity, University of Stockholm, 2004
In Demons of the Flesh, Zeena describes how Shiva and Shakti are actually ‘two sides of the same deity’. The goal of the initiate on the left-hand path is to become ‘this bisexual twin godhead’ and activate a state of perceptual sexual ecstasy within one's own consciousness. Zeena points out that a corresponding symbolism is found in the western hermeticism in the idea of ‘the inner androgyne.’--About Zeena Schreck by Malin Fitger 'Contemporary notions of Kundalini, its background and role within new Western religiosity,' University of Stockholm, 2004
Zeena Schreck believes that the right-hand path and the left-hand path have traditionally had the same end goal; it is only the method that is different and the fact that adepts on the lefthandpath seek liberation in this life.--About Zeena Schreck by Malin Fitger 'Contemporary notions of Kundalini, its background and role within new Western religiosity,' University of Stockholm, 2004
A certain amount of native skill and training can allow many individuals to be fairly successful magicians, achieving a surprisingly high ratio of positive results through sorcery.(...) These outer changes, no matter how dramatic, will not necessarily have a deep impact on the deepest levels of your psyche, which is where the process of initiation most meaningfully manifests.'--Zeena Schreck for “Contemporary notions of Kundalini, its backgroundand role within new Western religiosity,” University of Stockholm, Malin Fitger 2004
Problems arise when (especially) theologians use such metaphorical language without realizing that that is what they are doing, and without even realizing that there is a distinction between metaphor and reality – saying something like: ‘It is not important whether Jesus really fed the five thousand. What matters is what the idea of the story means to us.’ Actually it is important, because millions of devout people do believe the Bible is literally true.
Most of Jesus’ life is told through the four Gospels of the New Testament, known as the Canonical gospels, written by Matthew, Mark, Luke and John. These are not biographies in the modern sense but accounts with allegorical intent. They are written to engender faith in Jesus as the Messiah and the incarnation of God, and not to provide factual data about Jesus’s life. This left the door of exaggeration open. And through that door all kinds of mystical non-sense crept in and made place right alongside the good philosophical teachings of Jesus.
To me, many of what seemed to be Bible contradictions only pointed to the grace of Christ. It is not so much a rule book on how to be holy as it is a prophecy of the One who can make you holy. In this, I see God as the least bigoted of all in existence: While men always, in their hearts, delight in vengeance for being wronged, God is the only Being who wants to free you from the penalty of His own laws.
There is much in our Lord's pantry that will satisfy his children, and much wine in his cellar that will quench all their thirst. Hunger for him until he fills you. He is pleased with the importunity of hungry souls. If he delays, do not go away, but fall a-swoon at his feet. Every day we may see some new thing in Christ. His love has neither brim nor bottom. How blessed are we to enjoy this invaluable treasure, the love of Christ; or rather allow ourselves to be mastered and subdued in his love, so that Christ is our all, and all other things are nothing. O that we might be ready for the time our Lord's wind and tide call for us! There are infinite plies in his love that the saint will never be able to unfold. I urge upon you a nearer and growing communion with Christ. There are curtains to be drawn back in Christ that we have never seen. There are new foldings of love in him. Dig deep, sweat, labour, and take pains for him, and set by as much time in the day for him as you can; he will be won with labour. Live on Christ's love. Christ's love is so kingly, that it will not wait until tomorrow, it must have a throne all alone in your soul. It is our folly to divide our narrow and little love. It is best to give it all to Christ. Lay no more on the earthly, than it can carry. Lay your soul and your weights upon God; make him your only and best-beloved. Your errand in this life is to make sure an eternity of glory for your soul, and to match your soul with Christ. Your love, if it could be more than all the love of angels in one, would be Christ's due. Look up to him and love him. O, love and live! My counsel is, that you come out and leave the multitude, and let Christ have your company. Let those who love this present world have it, but Christ is a more worthy and noble portion; blessed are those who have him.
Wait, go back to that Southern Baptist part,” Julia said, interrupting, as she does. “Are you a born-again?” articulating her question as if she were asking me if I were really a headhunter or a Martian. “Yes,” I said, “but I'm not an asshole. At least not theologically speaking.
In other words, Theology is practical: especially now. In the old days, when there was less education and discussion, perhaps it was possible to get on with a very few simple ideas about God. But it is not so now. Everyone reads, everyone hears things discussed. Consequently, if you do not listen to Theology, that will not mean that you have no ideas about God. It will mean that you have a lot of wrong ones — bad, muddled, out-of-date ideas. For a great many of the ideas about God which are trotted out as novelties to-day are simply the ones which real Theologians tried centuries ago and rejected.
Arminius, appealing to Lactantius, held that: 'To recommend faith to others, we must make it the subject of persuasion, and not of compulsion'. He insisted that the true religion from Christ does not deteriorate into dissention. In the exercise of Christian liberty there will be sincere and honest differences. These differences cannot and should not be stamped out by means of coercion. In confronting the Scripture, Christians should be able to agree on what is necessary for salvation. But when mutual consent and agreement cannot be obtained on some articles, 'then the right hand of fellowship should be extended by both parties'. Each party should 'acknowledge the other for partakers of the same faith and fellow-heirs of the same salvation, although they may hold different sentiments concerning the nature of faith and the manner of salvation'.
Sometimes in history the name of God has been invoked on behalf of actions and movements that have ennobled the human soul and lifted the body politic to a higher plane. Take the Reverend Martin Luther King, Jr., and the American civil rights movement, or Archbishop Desmond Tutu and the struggle against South African apartheid, as examples. Other times religious fervor has been employed for the worst kinds of sectarian and violent purposes. The Ku Klux Klan, the troubles in Northern Ireland, the wars in the former Yugoslavia, and David Koresh's Branch Davidian standoff in Waco, Texas, are frightening examples.Is there a reliable guide to when we are really hearing the voice of God, or just a self-interested or even quite ungodly voice in the language of heaven? I think there is. Who speaks for God? When the voice of God is invoked on behalf of those who have no voice, it is time to listen. But when the name of God is used to benefit the interests of those who are speaking, it is time to be very careful.
Desperation is a great giver of clarity: Bartimaeus needed no time to decide what to do next. “Jesus! Son of David!” he shouted. “Have mercy on me!” (Mark 10:47). The crowd turned to him in disgust. “Shut your mouth, son of filth!” But Bartimaeus knew what it meant to be despised. He also knew that the chance of a lifetime was literally passing him by, so he called to the Savior all the louder. (From: Bartimaeus)
Once, long ago, Jesus had called her name, breaking through the darkness of her oppression to set her free from the seven demons that bound her. now He broke through the hopelessness of her grief and despair. Mary might not have recognized His face, but she could never forget the sound of His voice, not when He called her name.(From "I Have Seen The Lord!")
Put it this way: if your idea of God, if your idea of the salvation offered in Christ, is vague or remote, your idea of worship will be fuzzy and ill-formed. The closer you get to the truth, the clearer becomes the beauty, and the more you will find worship welling up within you. That's why theology and worship belong together. The one isn't just a headtrip; the other isn't just emotion.
Creation is the result, but not the beginning of love. Redemption is the manifestation of God as love, and therefore points to a love of absolute necessity and eternity. God is love, not God became love... It is this love that we are planted by the incarnation, death, and resurrection of Jesus.
The presence of the messianic salvation is also seen in Jesus' miracles of healing, for which the Greek word meaning "to save" is used. The presence of the Kingdom of God in Jesus meant deliverance from hemorrhage (Mk 5:34), blindness (Mk 10:52), demon possession (Lk 8:36), and even death itself (Mk 5:23). Jesus claimed that these deliverances were evidences of the presence of the messianic salvation (Mt 11:4-5). They were pledges of the life of the eschatological Kingdom that will finally mean immortality for the body. The Kingdom of God is concerned not only with people’s souls but with the salvation of the whole person.
Jesus’ message of the Kingdom of God is the announcement by word and deed that God is acting and manifesting dynamically his redemptive will in history. God is seeking out sinners; he is inviting them to enter into the messianic blessing; he is demanding of them a favorable response to his gracious offer. God has again spoken. A new prophet has appeared, indeed one who is more than a prophet, one who bring to people the very blessings he promises.
The mission of Jesus brought not a new teaching but a new event. It brought to people an actual foretaste of the eschatological salvation. Jesus did not promise the forgiveness of sins; he bestowed it. He did not simple assure people of the future fellowship of the Kingdom; he invited them into fellowship with himself as the bearer of the Kingdom. He did not merely promise them vindication in the day of judgment; he bestowed upon them the status of a present righteousness. He not only taught an eschatological deliverance from physical evil; he went about demonstrating the redeeming power of the Kingdom, delivering people from sickness and even death.
The miracles of healing, important as they were, were not an end in themselves. They did not constitute the highest good of the messianic salvation. This fact is illustrated by the arrangement of the phrases in Matthew 11:4-5. Greater than deliverance of the blind and the lame, the lepers and the deaf, even than raising of the dead, was the preaching of the good news to the poor. This “gospel” was the very presence of Jesus himself, and the joy and fellowship that he brought to the poor.
Before you call yourself a Christian, Buddhist, Muslim, Hindu or any other theology, learn to be human first.
Theology alone doesn't convine anyone.Only those words which are pregnant with action, theology that is born of suffering, of struggles, of the poor--this theology is a testimony. This theology leads to conversion. (Leonardo Boff, p. 169)
Our sin is our resistance to going along with God's initiative in making suffering reparative. We are deeply drawn towards God, but we also sense how following him will dislocate and transform beyond recognition the forms which have made life tolerable for us. We often react with fear, dismay, hostility. We are at war with ourselves, and responding differently to this inner conflict, we end up at war with each other. So it is undoubtedly true that the result of sin is much suffering. But this is by no means distributed according to desert. Many who are relatively innocent are swept up in this suffering, and some of the worse offenders get off lightly. The proper response to all this is not retrospective book-keeping, but making ourselves capable of responding to God's initiative. But now if that's what sin is, then one can sympathize with a lot of the modern critique of a religion which focuses on the evil tendencies of human nature, and the need for renunciation and sacrifice. This is not because humans are in fact angelic, or there is no point to sacrifice. It's just that focusing on how bad human beings can be, even if it's to refute the often over-rosy views of secular humanists with their reliance on human malleability and therapy, can only strengthen misanthropy, which certainly won’t bring you closer to God; and propounding sacrifice and renunciation for themselves takes you away from the main points, which is following God's initiative. That this can involve sacrifice, we well know from the charter act in this initiative, but renunciation is not is point.
If your Lord calls you to suffering, do not be dismayed, for He will provide a deeper portion of Christ in your suffering. The softest pillow will be placed under your head though you must set your bare feet among thorns. Do not be afraid at suffering for Christ, for He has a sweet peace for a sufferer. God has called you to Christ's side, and if the wind is now in His face, you cannot expect to rest on the sheltered side of the hill. You cannot be above your Master who received many an innocent stroke. The greatest temptation out of hell is to live without trials. A pool of standing water will turn stagnant. Faith grows more with the sharp winter storm in its face. Grace withers without adversity. You cannot sneak quietly into heaven without a cross. Crosses form us into His image. They cut away the pieces of our corruption. Lord cut, carve, wound; Lord do anything to perfect Your image in us and make us fit for glory! We need winnowing before we enter the kingdom of God. O what I owe to the file, hammer, and furnace! Why should I be surprised at the plough that makes such deep furrows in my soul? Whatever direction the wind blows, it will blow us to the Lord. His hand will direct us safely to the heavenly shore to find the weight of eternal glory. As we look back to our pains and suffering, we shall see that suffering is not worthy to be compared to our first night's welcome home in heaven. If we could smell of heaven and our country above, our crosses would not bite us. Lay all your loads by faith on Christ, ease yourself, and let Him bear all. He can, He does, and He will bear you. Whether God comes with a rod or a crown, He comes with Himself. "Have courage, I am your salvation!" Welcome, welcome Jesus!
The answer is that their confidence was actuallh in God, not in their limited understanding of what they thought he would do. They had inner assurance that God would rescue them. However, they were not so arrogant as to be sure they were "reading God right." They knew that God was under no obligation to operate according to their limited wisdom.
My confidence is in the idea that I may be wrong on this or that. No man in this life should ever have to bear the burden of perfection.
Towards the end of the Second World War, when I was sixteen years old, I was taken out of school and forced into the army. After a brief period of training at a base in Wüzburg, I arrived at the front, which by that time had already crossed the Rhine into Germany. There were well over a hundred in my company, all of whom were very young. One evening the company commander sent me with a message to battalion headquarters. I wandered all night long through destroyed, burning villages and farms, and when in the morning I returned to my company I found only the dead, nothing but dead, overrun by a combined bomber and tank assault. I could see only dead and empty faces, where the day before I had shared childhood fears and youthful laughter. I remember nothing but a wordless cry. Thus I see myself to this very day, and behind this memory all my childhood dreams crumble away.
Heresy would like to think of itself as 'invented Truth'. But of course, all Reason and Logic would agree that no man can ever create Truth; he can only discover it. If heresy were ever at all beneficial, God would use it really to bring one right back to Truth, as countless 'inventions' have brought men to discovery.
I have found so many angels trapped inside undisputed jargon that I find myself digging at the words, in order to release them, from the books that unfairly captured their soul.
We have often done well knowing the mind of God in our churches today. We have not done as well knowing His heart. We have largely become a church that pursues insights, principles, and theological concepts. No other church in history has had sounder theology or has known as much about God as many of our churches do today. However, we seem to know so little about His heart. Maybe this has troubled you, too. With all our insight, all our knowledge, all our information, and all our depth of theology, we seem to have so much difficulty functioning in the most basic Christian things, like personal holiness and loving people more than things. In our churches we are so easily hurt, and we hold on to those hurts for so long. We easily walk away from one another and quickly leave our churches when we experience disappointments and failures. There is often much judging and little compassion. Too many people remain alone in their pain.God desires to reveal His heart to us and to build His heart into us as we seek His face. Insight alone does not transform us; only the things that flow from the heart of God transform the lives of people. As God opens His heart to be known by us and as He builds His heart into us, His love will flow through us to those who are in desperate need of His forgiveness, His compassion, His healing, and His life.
I have considered the impudent accusations of Mr Dawkins with exasperation at his lack of serious scholarship. He has apparently not read the detailed discourses of Count Roderigo of Seville on the exquisite and exotic leathers of the Emperor's boots, nor does he give a moment's consideration to Bellini's masterwork, On the Luminescence of the Emperor's Feathered Hat. We have entire schools dedicated to writing learned treatises on the beauty of the Emperor's raiment, and every major newspaper runs a section dedicated to imperial fashion ... Dawkins arrogantly ignores all these deep philosophical ponderings to crudely accuse the Emperor of nudity ... Until Dawkins has trained in the shops of Paris and Milan, until he has learned to tell the difference between a ruffled flounce and a puffy pantaloon, we should all pretend he has not spoken out against the Emperor's taste. His training in biology may give him the ability to recognize dangling genitalia when he sees it, but it has not taught him the proper appreciation of Imaginary Fabrics.
It is a tedious cliché (and, unlike many clichés, it isn't even true) that science concerns itself with how questions, but only theology is equipped to answer why questions. What on Earth is a why question? Not every English sentence beginning with the word 'why' is a legitimate question. Why are unicorns hollow? Some questions simply do not deserve an answer. What is the colour of abstraction? What is the smell of hope? The fact that a question can be phrased in a grammatically correct English sentence doesn't make it meaningful, or entitle it to our serious attention. Nor, even if the question is a real one, does the fact that science cannot answer it imply that religion can.
Christ is all in the entire work of salvation. Let me just take you back to the period before this world was made. There was a time when this great world, the sun, the moon, the stars, and all which now exist throughout the whole of the vast universe, lay in the mind of God, like unborn forests in an acorn cup. There was a time when the Great Creator lived alone, and yet he could foresee that he would make a world, and that men would be born to people it; and in that vast eternity a great scheme was devised, whereby he might save a fallen race. Do you know who devised it? God planned it from first to last. Neither Gabriel nor any of the holy angels had anything to do with it. I question whether they were even told how God might be just, and yet save the transgressors. God was all in the drawing up of the scheme, and Christ was all in carrying it out. There was a dark and doleful night! Jesus was in the garden, sweating great drops of blood, which fell to the ground; nobody then came to bear the load that had been laid upon him. An angel stood there to strengthen him, but not to bear the sentence. The cup was put into his hands, and Jesus said, "Father, must I drink it?" and his Father replied, "If thou dost not drink, sinners cannot be saved"; and he took the cup and drained it to its very dregs. No man helped him. And when he hung upon that accursed tree of Calvary, when his precious hands were pierced, when: "From his head, his hands, his feet, Sorrow and love flowed mingled down," there was nobody to help him. He was "all" in the work of salvation. And, my friends, if any of you shall be saved, it must be by Christ alone. There must be no patchwork; Christ did it all, and will not be helped in the matter. Christ will not allow you, as some say, to do what you can, and leave him to make up the rest. What can you do that is not sinful? Christ has done all for us; the work of redemption is all finished. Christ planned it all, and worked out all; and we, therefore, preach a full salvation through Jesus Christ.
If I had to sum up the gospel I should have to tell you certain facts: Jesus, the Son of God, became man; he was born of the virgin Mary; lived a perfect life; was falsely accused of men; was crucified, dead, and buried; the third day he rose again from the dead; he ascended into heaven and sitteth on the right hand of God; from whence he shall also come to judge the quick and the dead. This is one of the elementary truths of our gospel; we believe in the resurrection of the dead, the final judgment, and the life everlasting.
What we fail to realize is we often become like Pharisees in our ruthless attempts to identify Pharisees (and impostors). While indeed some people use the old laws of religious pride to tear down men of God, others use the new laws of anti-religious anger to tear down men of God.
If Christ be a fraud, he was among the most peculiar yet brilliant of frauds in saying that only he was the way, the truth, and the life. This is the importance of grace - some people think that simply being nice and not harming others is morality; others think that following rules and tithing are morality. But without Christ, all moral beliefs ultimately boil down to the one sin which perpetually rails against the concept of grace: man's lawful, religious, and futile attempt at establishing his own righteousness.
The intellectual climate of the 1970s, for which the 1950s had already paved the way, contributed to this. A theory was even finally developed at that time that pedophilia should be viewed as something positive. Above all, however, the thesis was advocated-and this even infiltrated Catholic moral theology-that there was no such thing as something that is bad in itself. There were only things that were "relatively" bad. What was good or bad depended on the consequences. In such a context, where everything is relative and nothing intrinsically evil exists, but only relative good and relative evil, people who have an inclination to such behavior are left without no solid footing. Of course pedophilia is first rather a sickness of individuals, but the fact that it could become so active and so widespread was linked also to an intellectual climate through which the foundations of moral theology, good and evil, became open to question in the Church. Good and evil became interchangeable; they were no longer absolutely clear opposites.
Perhaps it is true that, by some definitions, Satan is more religious than God. Many of the particularly proud sinners are deceived into thinking that Satan is anti-religious, that he likes seeing people do immoral things simply because he likes immoral things. Doubtful; Satan likes for people to do immoral things so that he can blame them for doing immoral things. The Father of Lies laughs not with his teammates, but at them.
It can be a good thing if deeper theology, or philosophy, only makes one more uncertain. It may lead to a healthy doubt; he may throw his hands up saying, 'God, I just don't know anymore. If you're out there, I'm giving it all to you.' From there, after the surrender, he is allowing God himself, rather than theories, books, and documents, to take over and lead him into all truth.
Philosophy may serve as the bridge between theology and science. All atheism is a philosophy, but not all philosophy is atheism. Philosophy ('love of wisdom') is simply a tool depending on how one uses it, and in some cases, logically understanding the nature of God and existence.
Science fiction invites the writer to grandly explore alternative worlds and pose questions about meaning and destiny. Inventing plausible new realities is what the genre is all about. One starts from a hypothesis and then builds out the logic, adding detail and incident to give substance to imaginary structures. In that respect, science fiction and theology have much in common.
In AA we don’t come to God through theology but through experience, mostly of the humbling and humiliating variety, often reluctantly, and sometimes even kicking and screaming. – p. 179
One great idea of the biblical revelation is that God is manifest in the ordinary, in the actual, in the daily, in the now, in the concrete incarnations of life, and not through purity codes and moral achievement contests, which are seldom achieved anyway… We do not think ourselves into new ways of living, we live ourselves into new ways of thinking… The most courageous thing we will ever do is to bear humbly the mystery of our own reality.
And I feel that I am a man. And I feel that a man is a very important thing - maybe more important than a star. This is not theology. I have no bent toward gods. But I have a new love for that glittering instrument, the human soul. It is a lovely and unique thing in the universe. It is always attacked and never destroyed - because 'thou mayest'.
The theologians dead, knew no more than the theologians now living. More than this cannot be said. About this world little is known,—about another world, nothing.Our fathers were intellectual serfs, and their fathers were slaves. The makers of our creeds were ignorant and brutal. Every dogma that we have, has upon it the mark of whip, the rust of chain, and the ashes of
And those who will carefully study the so-called 'Mosaic code' contained in the books of Exodus, Leviticus, and Numbers, will see that, though Jahveh's prohibitions of certain forms of immorality are strict and sweeping, his wrath is quite as strongly kindled against infractions of ritual ordinances. Accidental homicide may go unpunished, and reparation may be made for wilful theft. On the other hand, Nadab and Abihu, who 'offered strange fire before Jahveh, which he had not commanded them,' were swiftly devoured by Jahveh's fire; he who sacrificed anywhere except at the allotted place was to be 'cut off from his people'; so was he who ate blood; and the details of the upholstery of the Tabernacle, of the millinery of the priests' vestments, and of the cabinet work of the ark, can plead direct authority from Jahveh, no less than moral commands.
The fact that it has nothing else to contribute to human wisdom is no reason to hand religion a free licence to tell us what to do. Which religion, anyway? The one in which we happen to have been brought up? To which chapter, then, of which book of the Bible should we turn—for they are far from unanimous and some of them are odious by any reasonable standards. How many literalists have read enough of the Bible to know that the death penalty is prescribed for adultery, for gathering sticks on the sabbath and for cheeking your parents? If we reject Deuteronomy and Leviticus (as all enlightened moderns do), by what criteria do we then decide which of religion's moral values to accept? Or should we pick and choose among all the world's religions until we find one whose moral teaching suits us? If so, again we must ask, by what criterion do we choose? And if we have independent criteria for choosing among religious moralities, why not cut out the middle man and go straight for the moral choice without the religion?
I would like to coin the phrase alimentary theology, a theology that is more attentive to and welcoming of the multiple layers contained and implied in the making of theology. This is a theology that not only pays closer attention to matters related to food and nourishment, and the many ways they can relate, inspire, and inform theological reflection. Most importantly, it is an envisioning of theology as nourishment: food as theology and theology as food. Alimentary theology is envisioned as food for thought; it addresses some of the spiritual and physical hungers of the world, and seeks ways of bringing about nourishment.
It is a bad indication when, in any period, men will so exalt their confessions that they force the Scriptures to a secondary importance, illustrated in one era, when as Tulloch remarks: 'Scripture as a witness, disappeared behind the Augsburg Confession" ...No decrees of councils; no ordinances of synods; no "standard" of doctrines; no creed or confession, is to be urged as authority in forming the opinions of men. They may be valuable for some purposes, but not for this; they may be referred to as interesting parts of history, but not to form the faith of Christians; they may be used in the church to express its belief, not to form it.
The difference between us and the papists is that they do not think that the church can be 'the pillar of the truth' unless she presides over the word of God. We, on the other hand, assert that it is because she reverently subjects herself to the word of God that the truth is preserved by her and passed on to others by her hands.
The Bible is different because it is the Word of God, by which He speaks to me. Disagreeing with the Bible would be disagreeing with God. So when I read the Bible I want to place myself ‘under’ it. I want to receive the Scripture in such a way that over time, my thinking, feeling, choosing, believing and behaving will be molded by the Word God is speaking into my life. I don’t want to critique the Scriptures; I want them to critique me and change me.
Evangelical Christians need to notice..., that the Reformation said 'Scripture Alone' and not 'the Revelation of God in Christ Alone'. If you do not have the view of the Scriptures that the Reformers had, you really have no content in the word 'Christ' - and this is the modern drift in theology. Modern theology uses the word without content because 'Christ' is cut away from the Scriptures. The Reformation followed the teaching of Christ Himself in linking the revelation Christ gave of God to the revelation of the written Scriptures.
But it was never actually that big a deal. Jenkins didn't really disbelieve in the Resurrection: he merely questioned the historical veracity of the New Testament narratives. It was mildly interesting: one side saying "I really believe that Jesus was the Son of God, and that the Bible gives a journalistically accurate account of the circumstances surrounding his birth," and the other saying "I also really believe that Jesus was the Son of God, but I think that the story of Mary and Gabriel may be a legend." A real disagreement, an important one, but not a fundamental fault line along which a church can split. The people who think that the stone really was rolled away, and the people who think that it was rolled away in a very real sense are clearly part of the same religion. But it is hard to see how people who think that it doesn't particularly matter whether or not the stone was rolled away, provided we live in the way that Jesus would have wanted us to, are part of the same religion; or, indeed, of any religion at all. I think that this is what some evangelicals think some liberals think. I think they may be right.
For the humanists, whatever authority Scripture might possess derived from the original texts in their original languages, rather than from the Vulgate, which was increasingly recognized as unreliable and inaccurate. In that the catholic church continued to insist that the Vulgate was a doctrinally normative translation, a tension inevitably developed between humanist biblical scholarship and catholic theology...Through immediate access to the original text in the original language, the theologian could wrestle directly with the 'Word of God,' unhindered by 'filters' of glosses and commentaries that placed the views of previous interpreters between the exegete and the text. For the Reformers, 'sacred philology' provided the key by means of which the theologian could break free from the confines of medieval exegesis and return ad fontes to the title deeds of the Christian faith rather than their medieval expressions, to forge once more the authentic theology of the early church.
The Bible was penned by men. The Epistles of Paul were penned by that evangelist salesman and his students, desperate to bring mystery and excitement into a quiet philosophy, turning it into a religion promising the secret of an afterlife, answers to questions that previously no one could answer. Always remember, words written by men have an agenda. Sometimes their agenda is for the better, but it's usually for the self, and that almost always leads down a dangerous path.”~Character Mark from The Awakening, book one of The Judas Curse series.
It is fundamental to both Taoist and Confucian thought that the natural man is to be trusted, and from their standpoint it appears that the Western mistrust of human nature-whether theological or technological-is a kind of schizophrenia. It would be impossible, in their view, to believe oneself innately evil without discrediting the very belief, since all the notions of a perverted mind would be perverted notions.
I dared, for the first and last time in my life, to express a theological conclusion: "But how can a necessary being exist totally polluted with the possible? What difference is there, then, between God and primogenial chaos? Isn't affirming God's absolute omnipotence and His absolute freedom with regard to His own choices tantamount to demonstrating that God does not exist?
I do not mean that there is anything intellectually contemptible in being formally "godless" -- that is, in rejecting all religious dogmas and in refusing to believe in the God those dogmas describe.One might very well conclude, for instance, that the world contains far too much misery for the pious idea of a good, loving, and just God to be taken very seriously, and that any alleged creator of the universe in which children suffer and die hardly deserves our devotion.It is an affective -- not a strictly logical -- position to hold, but it is an intelligible one, with a certain sublime moral purity to it; I myself find it deeply compelling; and it is entirely up to each person to judge whether he or she finds any particular religion's answer to the "problem of evil" either adequate or credible.
Where did that remark come from? Mormonism, as anyone can easily find out, is one of a number of Christian sects which came into being in the USA in the nineteenth century. It differs from mainstream Christianity on certain technical points which Dawkins would at least pretend not to understand. So why write "four if you count Mormonism"? Why not "five if you count Mormonism and Christian Science"? Or "ten if you include Mormonism, Christian Science, Christedelphians, Jehovah's Witnesses, Reformed Judaism, Shi'ite Islam, Strict Baptists, Celtic Orthodox, Unitarians and Quakers?" Does Dawkins think that the Mormons' adoptionist Christology is so far removed from the mainstream as to constitute a separate faith (while the Jehovah's Witnesses' arianism is not?) Or is he playing a numbers game, saying that the Church of Jesus Christ and Latter-day Saints is so numerous as to count as a religion in its own right, distinct from "Christianity". (But then, why not "Four if you include Catholicism"?) We never find out. Like Melchizidec, it comes from nowhere and it goes nowhere. It popped into Dawkins head and he wrote it down. It makes me doubt whether our author is fully in command of his brief."Four if you include Mormons". Honestly, you might just as well say "Britain consists of three countries: England, Scotland and Wales – or four if you include Tooting Bec.
Creationists eagerly seek a gap in present-day knowledge or understanding. If an apparent gap is found, it is assumed that God, by default, must fill it. What worries thoughtful theologians such as Bonhoeffer is that gaps shrink as science advances, and God is threatened with eventually having nothing to do and nowhere to hide.
It is possible to conceive, Anselm said, of a being than which nothing greater can be conceived. Even an atheist can conceive of such a superlative being, though he would deny its existence in the real world. But, goes the argument, a being that doesn't exist in the real world is, by that very fact, less than perfect. Therefore we have a contradiction and, hey presto, God exists!
I have found it an amusing strategy, when asked whether I am an atheist, to point out that the questioner is also an atheist when considering Zeus, Apollo, Amon Ra, Mithras, Baal, Thor, Wotan, the Golden Calf and the Flying Spaghetti Monster. I just go one god further.
There was no more reasonable sequitur between “provocation” and “reaction” in the case of the French Revolution than in the case of the Jews and the Nazis, the Armenians and the young Turks, the old Russian regime, the Kerensky interlude and bolshevism, Portuguese colonial rule in Angola and the horrors perpetrated by savage monsters of Holden Roberto’s “Liberation Front,” the Belgian administration in the Congo and the delirious atrocities of Gbenye and Mulele, British colonialism in Kenya and the Mau-Mau. We have to face the fact that man is not “good”—only the extraordinary man is, only the heroic saint or the saintly hero, while the noble savage belongs to the world of fairy tales.
The traditional arguments for the existence of God have been fairly thoroughly criticised by philosophers. But the theologian can, if he wishes, accept this criticism. He can admit that no rational proof of God's existence is possible. And he can still retain all that is essential to his position, by holding that God's existence is known in some other, non-rational way. I think, however, that a more telling criticism can be made by way of the traditional problem of evil. Here it can be shown, not that religious beliefs lack rational support, but that they are positively irrational, that the several parts of the essential theological doctrine are inconsistent with one another, so that the theologian can maintain his position as a whole only by a much more extreme rejection of reason than in the former case. He must now be prepared to believe, not merely what cannot be proved, but what can be disproved from other beliefs that he also holds.
With every morn my life afresh must breakThe crust of self, gathered about me fresh;That thy wind-spirit may rush in and shakeThe darkness out of me, and rend the meshThe spider-devils spin out of the flesh-Eager to net the soul before it wake,That it may slumberous lie, and listen to the snake.George MacDonald
If God wanted to forgive our sins, why not just forgive them, without having himself tortured and executed in payment—thereby, incidentally, condemning remote future generations of Jews to pogroms and persecution as 'Christ-killers': did that hereditary sin pass down in the semen too?
Lastly I’d say this – true religion, as a part of Neuroscience – a study of the mind – is the greatest and healthiest exercise that the human mind has. In some form or other, it is an evolutionary necessity of the human mind, not a luxury.
We must never underestimate our power to be wrong when talking about God, when thinking about God, when imagining God, whether in prose or in poetry. A generous orthodoxy, in contrast to the tense, narrow, or controlling orthodoxies of so much of Christian history, doesn't take itself too seriously. It is humble. It doesn't claim too much. It admits it walks with a limp.
Every man has forgotten who he is. One may understand the cosmos, but never the ego; the self is more distant than any star.Thou shalt love the Lord thy God; but thou shalt not know thyself.We are all under the same mental calamity; we have all forgotten our names. We have all forgotten what we really are. All that we call common sense and rationality and practicality and positivism only means that for certain dead levels of our life we forget that we have forgotten. All that we call spirit and art and ecstasy only means that for one awful moment we remember that we forget.
Many beginners also at times possess great spiritual avarice. They hardly ever seem content with the spirit God gives them. They become unhappy and peevish because they don't find the consolation they want in spiritual things. Many never have enough of hearing counsels, or learning spiritual maxims, or keeping them and reading books about them. They spend more time in these than in striving after mortification and the perfection of the interior poverty to which they are obliged.
As I see it the world is undoubtedly in need of a new religion, and that religion must be founded on humanist principles. When I say religion, I do not mean merely a theology involving belief in a supernatural god or gods; nor do I mean merely a system of ethics, however exalted; nor only scientific knowledge, however extensive; nor just a practical social morality, however admirable or efficient. I mean an organized system of ideas and emotions which relate man to his destiny, beyond and above the practical affairs of every day, transcending the present and the existing systems of law and social structure. The prerequisite today is that any such religion shall appeal potentially to all mankind; and that its intellectual and rational sides shall not be incompatible with scientific knowledge but on the contrary based on it.
The idea that reason and rationality is somehow separate from and antithetical to ones ' heart' is one of the most absurd theologies I have ever in my life heard." ~R. Alan Woods ("Just Keeping It Real", Copyright 2012)
Being that 'reason is not antithetical to faith' (Woods) and that Pentecost established the Reality of super-nature (Lewis) and that 'theology matters' (Wimber), then 'empowered evangelicalism' (Nathan) is the natural expression of discipleship."~R. Alan Woods [2013]
Implicit … in the very idea of ordered liberty, was a rejection of absolute truth, the infallibility of any idea or ideology or theology or “ism,” any tyrannical consistency that might lock future generations into a single, unalterable course, or drive both majorities and minorities into the cruelties of the Inquisition, the pogrom, the gulag, or the jihad....A rejection of absolutism, in all its forms, may sometimes slip into moral relativism or even nihilism, an erosion of values that hold society together…
In post-Christendom, the church is that community of people who look to discover what God is actively doing in the world around them and then join themselves to that work. The church is that community of people gathered around Jesus Christ in order to participate in his life and incarnate it into the context where he has placed them.
Theology is not a private subject for theologians only. Nor is it a private subject for professors. Fortunately, there have always been pastors who have understood more about theology than most professors. Nor is theology a private subject of study for pastors. Fortunately, there have repeatedly been congregation members, and often whole congregations, who have pursued theology energetically while their pastors were theological infants or barbarians. Theology is a matter for the Church.
Wonder—the enthusiastic ardor for the sublimity of being, for its worthiness to be an object of knowledge—promises to become the point of departure for genuine insight only where it has reached the stage in which the subject, overwhelmed by the object, has, as it were, fused into a single point or into nothing… like the movement of hope and love toward God, which is genuine and selfless only where it has assumed the attitude of pure worship of God for his own sake.
It has been a great source of sadness to me to see two schools of thought within the evangelical church over many decades. Those who come glorying in manifestations of power sometimes seem dismissive of those whom they regard as “cold theologians.” I once heard a man speaking at a large conference say that theology was the enemy of the church and if only we could abandon doctrinal perspectives, the church would be a happier place. What tragic nonsense! We also see and hear those who love theological insight and savour the doctrines of Scripture expressing equally dismissive remarks about Christians who are enjoying God’s power, as though they were mere children preoccupied with experience. How I long for a recovery of true biblical Christianity where the apostle Paul, who wrote the book of Romans, also raised the dead! It seems that profound theology and great signs and wonders happily cohabited in Paul’s life and ministry.
Knowing about God is crucially important for the living of our lives. As it would be cruel to an Amazonian tribesmen to fly him to London, put him down without explanation in Trafalgar Square and leave him, as one who knew nothing of English or England, to fend for himself, so we are cruel to ourselves if we try to live in this world without knowing about the God whose world it is and who runs it .The world becomes a strange, mad, painful place, and life in it a disappointing and unpleasant business, for those who do not know about God. Disregard the study of God, and you sentence yourself to stumble and blunder through life blindfold, as it were , with no sense of direction, and no understanding of what surrounds you. This way you can waste your life and lose your soul.
For all his gentleness and humility unto death on the Cross, God does not relinquish his attribute of being judge and consuming fire. Nothing is more majestic than his Passion; even his anxiety is sublime. And God never denies his attributes to those who are his light in the world. They shine like stars in the cosmos, and even their anxiety, if God allows it, bears the marks of their divine destiny.
Here (in Thomas Aquinas) is the mind that prepared the way for the scientific and industrial revolutions. Here is the mind that was Catholic enough to embrace any good idea, from wherever it came.
For when man is faced with a curse he answers, "I'll take care of my problems." And he puts everything to work to become powerful, to keep the curse from having its effects. He creates the arts and the sciences, he raises an army, he constructs chariots, he builds cities. The spirit of might is a response to the divine curse.
The Enlightenment, finally, invented progressive 'history' as an inner-worldly purgatory in order to develop the conditions of possibility of a perfected 'society'. This provided the required setting for the aggressive social theology of the Modern Age to drive out the political theology of the imperial eras. What was the Enlightenment in its deep structure if not an attempt to translate the ancient rhyme on learning and suffering - mathein pathein - into a collective and species-wide phenomenon? Was its aim not to persuade the many to expose themselves to transitional ordeals that would precede the great optimization of all things?
For modern cosmology God cannot be a working hypothesis because God is not given to us in the observable nature of things. The poetic and theological idea that the universe is an expression of God's creative power is false. And yet the possibility that underlying the nature of things is an undiscoverable force of unimaginable simplicity that one may call God haunts and frustrates modern science. If this principle exists, then it cannot be different from our experience of it: it must be inherent, not transcendent; purely natural, therefore, not a violation of its own being, and hence intelligent, in the sense it requires coherence rather than chaos and confusion to exist at all--as the ancient myths tell us; impersonal to the extent that we cannot attribute moral purposes or even will, classically understood, to what we can observe of its operations. It is entirely coextensive and if it has a limit coterminous with what is--a perception that dates in theology from Anselm to Tillich and in natural philosophy from Democritus to Planck. It does not exist in gaps of undiscovered data or models or as an unsolved mystery but in the givenness of the world and the intelligent life form that has arisen to ponder it.
Even though God could create all kinds of things, he could hardly create himself before he had a "self" to create with. So there was only one possibility left: God had always existed. But she had already rejected that possibility! Everything that existed had to have a beginning.
For Calvin, the creation reflects its Creator at every point. Image after images flashed in front of our eyes, as Calvin attempts to convey the multiplicity of ways in which the creation witnesses to its Creator: it is like a visible garment, which the invisible God dons in order to make himself known; it is like a book in which the name on the Creator is written as its author; it is like a theater, in which the glory of God is publicly displayed; it is like a mirror, in which the works and wisdom of God are reflected.
The apostle Paul often appears in Christian thought as the one chiefly responsible for the de-Judaization of the gospel and even for the transmutation of the person of Jesus from a rabbi in the Jewish sense to a divine being in the Greek sense. Such an interpretation of Paul became almost canonical in certain schools of biblical criticism during the nineteenth century, especially that of Ferdinand Christian Baur, who saw the controversy between Paul and Peter as a conflict between the party of Peter, with its 'Judaizing' distortion of the gospel into a new law, and the party of Paul, with its universal vision of the gospel as a message about Jesus for all humanity. Very often, of course, this description of the opposition between Peter and Paul and between law and gospel was cast in the language of the opposition between Roman Catholicism (which traced its succession to Peter as the first pope) and Protestantism (which arose from Luther's interpretation of the epistles of Paul). Luther's favorite among those epistles, the letter to the Romans, became the charter for this supposed declaration of independence from Judaism.
Our modern world defined God as a ‘religious complex’ and laughed at the Ten Commandments as OLD FASHIONED. Then, through the laughter came the shattering thunder of the World War. And now a blood-drenched, bitter world — no longer laughing — cries for a way out. There is but one way out. It existed before it was engraven upon Tablets of Stone. It will exist when stone has crumbled. The Ten Commandments are not rules to obey as a personal favor to God. They are the fundamental principles without which mankind cannot live together. They are not laws — they are The Law.
The more we listen to the voices of others, voices unlike our own, the more we remain open to the transcendent forces that save us from idolatry. The more we listen to ourselves, the more we create God in our own image until God becomes a tawdry idol that looks and speaks like us. The power of the commandments is found not in the writings of theologians, although I read and admire some, but in the pathos of human life, including lives that are very unlike our own. All states and nations work to pervert religions into civic religions, ones where the goals of the state become the goals of the divine. This is increasingly true in the United States. But once we believe we understand the will of God and can act as agents of God we become dangerous, a menace to others and a menace to ourselves. We forget that we do not understand. We forget to listen.
Christ did not die to forgive sinners who go on treasuring anything above seeing and savoring God. And people who would be happy in heaven if Christ were not there, will not be there. The gospel is not a way to get people to heaven; it is a way to get people to God. It's a way of overcoming every obstacle to everlasting joy in God. If we don't want God above all things, we have not been converted by the gospel.
Fight for us, O God, that we not drift numb and blind and foolish into vain and empty excitements. Life is too short, too precious, too painful to waste on worldly bubbles that burst. Heaven is too great, hell is too horrible, eternity is too long that we should putter around on the porch of eternity.
In the same way a Christian is not a man who never goes wrong, but a man is enabled to repent and pick himself up and begin over again after each stumble--because the Christ-life is inside him, repairing him all the time, enabling him to repeat (in some degree) the kind of voluntary death which Christ Himself carried out." - Mere Christianity
Love may, indeed, love the beloved when her beauty is lost: but not because it is lost. Love may forgive all infirmities and love still in spite of them: but Love cannot cease to will their removal. Love is more sensitive than hatred itself to every blemish in the beloved… Of all powers he forgives most, but he condones least: he is pleased with little, but demands all.
Swamp Thing, in Hell: "Demon...How...could God...allow such a place?Etrigan: Think you God built this place, wishing man ill and not lusts uncontrolled or swords unsheathed?Not God, my friend. The truth's more hideous still: These halls were carved by men while yet they breathed.God is no parent or policeman grim dispensing treats or punishments to all.Each soul climbs or descends by its own whim. He mourns, but He cannot prevent their fall.We suffer as we choose. Nothing's amiss. All torments are deserved...
It was not the Fall of Adam, therefore, that set God’s agenda; it was the decision to share the great dance with us through Jesus. Adam’s plunge certainly threatened God’s dreams for us, but that threat had been anticipated and already strategically overcome in the predestination of the incarnation. Jesus Christ did not become human to fix the fall; he became human to accomplish the eternal purpose of our adoption, and in order to bring our adoption to pass, the Fall had to be called to a halt and undone….Jesus is not a footnote to Adam and his Fall; the Fall, and indeed creation itself, is a footnote to the purpose of God in Jesus Christ.
Narrow is the mansion of my soul; enlarge Thou it, that Thou mayest enter in. It is ruinous; repair Thou it. It has that within which must offend Thine eyes; I confess and know it. But who shall cleanse it? or to whom should I cry, save Thee? Lord, cleanse me from my secret faults, and spare Thy servant from the power of the enemy. I believe, and therefore do I speak.
God is pursuing with omnipotent passion a worldwide purpose of gathering joyful worshipers for Himself from every tribe and tongue and people and nation. He has an inexhaustible enthusiasm for the supremacy of His name among the nations. Therefore, let us bring our affections into line with His, and, for the sake of His name, let us renounce the quest for worldly comforts and join His global purpose.
I believe that many who find that "nothing happens" when they sit down, or kneel down, to a book of devotion, would find that the heart sings unbidden while they are working their way through a tough bit of theology with a pipe in their teeth and a pencil in their hand.
Kindness consents very readily to the removal of its object – we have all met people whose kindness to animals is constantly leading them to kill animals lest they should suffer. Kindness, merely as such, cares not whether its object becomes good or bad, provided only that it escapes suffering.
Whether we admit it or not, as people of faith, we sift our theology through Scripture, Church history and tradition, our reason, and our own experience. Most Christians, even the most committed of the sola scriptura crowd, use these four pillars—at varying degrees of importance and strength—to figure out the ways of God in our world and what it means here and now for our walking-around lives. And taking this a bit further into postmodern territory, we can also admit that we are relying on our own imperfect and subjective interpretations of those pillars, too.
In face of this modern nihilism, Christians are often lacking in courage. We tend to give the impression that we will hold on to the outward forms whatever happens, even if God really is not there. But the opposite ought to be true of us, so that people can see that we demand the truth of what is there and that we are not dealing merely with platitudes. In other words, it should be understood that we take this question of truth and personality so seriously that if God were not there we would be among the first of those who had the courage to step out of the queue.
If I speak in the tongues of Reformers and of professional theologians, and I have not personal faith in Christ, my theology is nothing but the noisy beating of a snare drum. And if I have analytic powers and the gift of creating coherent conceptual systems of theology, so as to remove liberal objections, and have not personal hope in God, I am nothing. And if I give myself to resolving the debate between supra and infralapsarianism, and to defending inerrancy, and to learning the Westminster Catechism, yea, even the larger one, so as to recite it by heart backwards and forwards, and have not love, I have gained nothing.
Forget everything you ordinarily associate with religious study. Strip away all the reverence and the awe and the art and the philosophy of it. Treat the subject coldly. Imagine yourself to be a theologist, but a special kind of theologist, one who studies gods the way an entomologist studies insects. Take as your dataset the entirety of world mythology and treat it as a collection of field observations and statistics pertaining to a hypothetical species: the god. Proceed from there.
Christianity is realistic because it says that if there is no truth, there is also no hope; and there can be no truth if there is no adequate base. It is prepared to face the consequences of being proved false and say with Paul: If you find the body of Christ, the discussion is finished, let us eat and drink for tomorrow we die. It leaves absolutely no room for a romantic answer.
I whispered to Dad during Rosh Hashanah services, "Do you believe in God?" "Not really," he said. "No.""Then why do we come here?"He sucked thoughfully on his Tums tablet and put his arm around me, draping me under his musty woolen prayer shawl, and then shrugged. "I've been wrong before," he said.And that pretty much summed up what theology there was to find in the Foxman home.
If God made everything, did He make the Devil?' This is the kind of embarrassing question which any child can ask before breakfast, and for which no neat and handy formula is provided in the Parents' Manual…Later in life, however, the problem of time and the problem of evil become desperately urgent, and it is useless to tell us to run away and play and that we shall understand when we are older. The world has grown hoary, and the questions are still unanswered.
Without the infinite personal God, all a person can do, as Nietzsche points out, is to make systems. In today's speech we would call them gameplans. A person can erect some sort of structure, some type of limited frame in which he lives, shutting himself up in that frame and not looking beyond it.
A free theologian works in communication with other theologians...He waits for them and asks them to wait for him. Our sadly lacking yet indispensable theological co-operation depends directly or indirectly on whether or not we are wiling to wait for one another, perhaps lamenting, yet smiling with tears in our eyes.
In contrast, the a/theistic approach can be seen as a form of disbelieving what one believes, or rather, believing in God while remaining dubious concerning what one believes about God (a distinction that fundamentalism is unable to maintain).
Truly, I've learned more theology living in poor neighborhoods than in classrooms. At times I wonder if the questions of traditional theology have any meaning for the poor. And "the poor" here mean eighty percent of the population! (Ivone Gebara, p. 209)
Discussion of theology is not for everyone, I tell you, not for everyone-it is no such inexpensive or effortless pursuit. Nor, I would add, is it for every occasion, or every audience; neither are all its aspects open to inquiry. It must be reserved for certain occasions, for certain audiences, and certain limits must be observed. It is not for all people, but only for those who have been tested and have found a sound footing in study, and, more importantly, have undergone, or at the very least are undergoing purification of body and soul. For one who is not pure to lay hold of pure things is dangerous, just as it is for weak eyes to look at the sun's brightness. What is the right time? Whenever we are free from the mire and noise without, and our commanding faculty is not confused by illusory, wandering images, leading us, as it were, to mix fine script with ugly scrawling, or sweet-smelling scent with slime. We need actually "to be still" in order to know God, and when we receive the opportunity, "to judge uprightly" in theology. Who should listen to discussions of theology? Those for whom it is a serious undertaking, not just another subject like any other for entertaining small-talk, after the races, the theater, songs, food, and sex: for there are people who count chatter on theology and clever deployment of arguments as one of their amusements. What aspects of theology should be investigated, and to what limit? Only aspects within our grasp, and only to the limit of the experience and capacity of our audience. Just as excess of sound or food injures the hearing or general health, or, if you prefer, as loads that are too heavy injure those who carry them, or as excessive rain harms the soil, we too must guard against the danger that the toughness, so to speak, of our discourses may so oppress and overtax our hearers as actually to impair the powers they had before.
…Theology, as revealed in Scripture, supplies the categories for people to understand their own experience. Theology is the standard by which people should measure their experience, not human experience the standard by which people measure theology.
Ye can know nothing of the end of all things, or nothing expressible in those terms. It may be, as the Lord said to the Lady Julian, that all will be well, and all will be well, and all manner of things will be well. But it’s ill talking of such questions.’ ‘Because they are too terrible, Sir?’ ‘No. Because all answers deceive.
The Incarnation of Christ raised the energy of everything. And when Hopkins placed his conviction of this into poetry, he tended to mention electricity, lightening, fire, flash, flame. He wrote in his late, great poem, "That Nature is a Heraclitean Fire and the comfort of the Resurrection": 'In a flash, at a trumpet crash, / I am all at once what Christ is, / since he was what I am and / This jack, joke, poor potsherd, / patch matchwood, immortal diamond, / Is immortal diamond.
There are many who occasionally attend church and who are trying experimentally to be Christians, yet are unable to identify well or define accurately the central truths of Christian teaching. The knowledge they have of the Christian tradition may have come chiefly through hymns. Their strong and sincere feelings are not matched with serious biblical or historical reflection on those feelings. Religious feelings are, indeed, crucial to the deeper learning of Christian truth, but they easily become superficial and narcissistic if the mind of Christ is not a mentor to natural religious impulse. The loss of center in Christian education is arguably due to a serious default of pastoral leadership; when the teaching elder does not teach, the effect is felt throughout the entire Christian congregation.
To merely blank the page and vaguely assume that 'religion' is the cause of all the world's problems is, on the contrary, an allegation brought about by nothing more than cognitive lethargy; it is when unburied, unpacked, and exposed but a stale conclusion and a misdirection for the one overwhelmed by centuries of sound theology, scholarly thought, and spiritual development.
You cannot end a theology class without hearing these recurrent words "maybe", "it seems to me", "perhaps", "the unique reason may be that", "my belief on this subject is that", "there are many interpretations to how", etc. All of which indicate a lack of certainty. It's not surprising in a class with the task to study the invisible god
An attempt to wrest from God the prerogatives of absolute freedom and infinity leads to the inversion of Pentecost and what is in effect a new Babel. 'Postmodernism' represents that Babel perfectly, because when each speaks a language unrelated to that of the other - when language is not the basis of the communication that shapes our being - the only outcome can be fragmentation. In that sense, postmodernism is modernity come home to roost.
For theologians groaning under the oppression of demands to justify their discipline before the bar of what is supposed to be universally valid scientific method the appeal of non-foundationalism is immense. It liberates a celebration of the rights of particularity. It enables the theologian to say that theological method must be different from other methods because it shapes its approach from the distinctive content with which it has to do - just as, indeed, other disciplines shape their approaches in the light of their distinctive content. Non-foundationalism, that is to say, is a way of advocating the autonomy of distinct intellectual disciplines.
God is created by the brain and can also be destroyed by the brain. But this way ‘Love’ doesn’t exist either, because it also is the result of molecular interaction within the brain. Love is a result of complex and mind-blowing interactions between neurotransmitters like Oxytocin, Dopamine, Serotonin, Endorphins and the reward center of the brain. Does this mean we should downright stop loving our family or friends? Since there is no existence of actual ‘Love’, should we just deny what our heart feels for our beloved ones? Whatever the answer is, the same goes for the faith upon divine existence. Only one thing to remember – Love gives life, so should faith.
Whatever may be the position of science, whatever may be the position of philosophy, as long as there is such a thing as death in the world, as long as there is such a thing as weakness in the human heart, as long as the human heart sheds a drop of tear in weakness, there shall be a faith in God and divinity.
But the Lord often leaves his servants, not only to be annoyed by the violence of the wicked, but to be lacerated and destroyed; allows the good to languish in obscurity and squalid poverty, while the ungodly shine forth, as it were, among the stars; and even by withdrawing the light of his countenance does not leave them lasting joy. Wherefore, David by no means disguises the fact, that if believers fix their eyes on the present condition of the world, they will be grievously tempted to believe that with God integrity has neither favour nor reward; so much does impiety prosper and flourish, while the godly are oppressed with ignominy, poverty, contempt, and every kind of cross. The Psalmist says, "But as for me, my feet were almost gone; my steps had well nigh slipped. For I was envious of the foolish, when I saw the prosperity of the wicked." At length, after a statement of the case, he concludes, "When I thought to know this, it was too painful for me: until I went into the sanctuary of God; then understood I their end," (Ps. 73:2, 3, 16, 17).
...the clearer the light is, the more it blinds and darkens the pupil of the owl; and the more we look at the sun, the greater is the darkness it causes in our vision ... in the same way, when the divine light of contemplation assails the soul that is not wholly enlightened, it causes spiritual darkness within it.
Even if one gives up the concept of God, there are quite a few recognized immaterial things that one has to struggle with. Things such as thought, truth, logic, morality, purpose, and justice become a real problem if the universe is simply material. One could say that these things are imaginary, but then they would have to explain the immaterial construct of imagination.
What, then, are we to say about the suggestion that a hearty faith in the absolute sovereignty of God is inimical to evangelism? We are bound to say that anyone who makes this suggestion thereby shows that he has simply failed to understand what the doctrine of divine sovereignty means. Not only does it undergird evangelism, and uphold the evangelist, by creating a hope of success that could not otherwise be entertained; it also teaches us to bind together preaching and prayer; and as it makes us bold and confident before men, so it makes us humble and importunate before God.
Science tells us what we can know, but what we can know is little, and if we forget how much we cannot know we become insensitive to many things of very great importance. Theology, on the other hand, induces a dogmatic belief that we have knowledge where in fact we have ignorance, and by doing so generates a kind of impertinent insolence towards the universe. Uncertainty, in the presence of vivid hopes and fears, is painful, but must be endured if we wish to live without the support of comforting fairy tales.
The individualism of the Romantic theory of interpretation attempts to abstract the individual from his historical context by presenting him with the ideal of presuppositionless understanding; a truer theory of interpretation, which does not seek to elide the historical reality of the one seeking understanding, sets the interpreter himself within tradition. What we understand when we seek to understand the writings of the past is borne to us by tradition. Understanding is an engagement with tradition, not an attempt to escape from it.
Thus there is need of deeper reflection. Before entering into an examination of individual texts, we must direct our attention to the whole picture, the question of structure. Only in this way can a meaningful arrangement of individual elements be obtained. Is there any place at all for something like Mariology in Holy Scripture, in the overall pattern of its faith and prayer? Methodologically, one can approach this question in one of two ways, backwards or forwards, so to speak: either one can read back from the New Testament into the Old or, conversely, feel one’s way slowly from the Old Testament into the New. Ideally both ways should coincide, permeating one another, in order to produce the most exact image possible. If one begins by reading backwards or, more precisely, from the end to the beginning, it becomes obvious that the image of Mary in the New Testament is woven entirely of Old Testament threads. In this reading, two or even three major strands of tradition can be clearly distinguished which were used to express the mystery of Mary. First, the portrait of Mary includes the likeness of the great mothers of the Old Testament: Sarah and especially Hannah, the mother of Samuel. Second, into that portrait is woven the whole theology of daughter Zion, in which, above all, the prophets announced the mystery of election and covenant, the mystery of God’s love for Israel. A third strand can perhaps be identified in the Gospel of John: the figure of Eve, the “woman” par excellence, is borrowed to interpret Mary.
Theology is the study of God. The study of God is simply to be enjoyed for its own incomparable subject, the One most beautiful, most worthy to be praised. Life with God delights in its very acts of thinking, reading, praying and communing with that One most worthy to behold, pondered and studied, not for its written artifacts or social consequences but for the joy in its object.
We are living a shallow, hollow Christianity and hardly realize it. Our Christianity looks nothing like the Book of Acts, and we somehow have no problem with that. It is anemic and weak compared to the apostolic glory days. We have started to rewrite ourtheology based on our lack of experience, rather than based upon the scriptures.
But Jesus’s message was designed to be a direct challenge to the wealthy and the powerful, be they the occupiers in Rome, the collaborators in the Temple, or the new moneyed class in the Greek cities of Galilee. The message was simple: the Lord God had seen the suffering of the poor and dispossessed; he had heard their cries of anguish. And he was finally going to do something about it
The “romance” of a missionary is often made up of monotony and drudgery; there often is no glamour in it; it doesn’t stir a man’s spirit or blood. So don’t come out to be a missionary as an experiment; it is useless and dangerous. Only come if you feel you would rather die than not come. Don’t come if you want to make a great name or want to live long. Come if you feel there is no greater honor, after living for Christ, than to die for Him.
My love of consistency with my own doctrinal views is not great enough to allow me knowingly to alter a single text of Scripture. I have great respect for orthodoxy, but my reverence for inspiration is far greater. I would sooner a hundred times over appear to be inconsistent with myself than be inconsistent with the word of God. I never thought it to be any very great crime to seem to be inconsistent with myself; for who am I that I should everlastingly be consistent? But I do think it a great crime to be so inconsistent with the word of God that I should want to lop away a bough or even a twig from so much as a single tree of the forest of Scripture. God forbid that I should cut or shape, even in the least degree, any divine expression.
Any true definition of preaching must say that that man is there to deliver the message of God, a message from God to those people. If you prefer the language of Paul, he is 'an ambassador for Christ'. That is what he is. He has been sent, he is a commissioned person, and he is standing there as the mouthpiece of God and of Christ to address these people. In other words he is not there merely to talk to them, he is not there to entertain them. He is there - and I want to emphasize this - to do something to those people; he is there to produce results of various kinds, he is there to influence people. He is not merely to influence a part of them; he is not only to influence their minds, not only their emotions, or merely to bring pressure to bear upon their wills and to induce them to some kind of activity. He is there to deal with the whole person; and his preaching is meant to affect the whole person at the very centre of life. Preaching should make such a difference to a man who is listening that he is never the same again. Preaching, in other words, is a transaction between the preacher and the listener. It does something for the soul of man, for the whole of the person, the entire man; it deals with him in a vital and radical mannerI remember a remark made to me a few years back about some studies of mine on “The Sermon on the Mount.” I had deliberately published them in sermonic form. There were many who advised me not to do that on the grounds that people no longer like sermons. The days for sermons, I was told, were past, and I was pressed to turn my sermons into essays and to give them a different form. I was most interested therefore when this man to whom I was talking, and he is a very well-known Christian layman in Britain, said, "I like these studies of yours on “The Sermon on the Mount” because they speak to me.” Then he went on to say, “I have been recommended many books by learned preachers and professors but,” he said, “what I feel about those books is that it always seems to be professors writing to professors; they do not speak to me. But,” he said, “your stuff speaks to me.” Now he was an able man, and a man in a prominent position, but that is how he put it. I think there is a great deal of truth in this. He felt that so much that he had been recommended to read was very learned and very clever and scholarly, but as he put it, it was “professors writing to professors.” This is, I believe, is a most important point for us to bear in mind when we read sermons. I have referred already to the danger of giving the literary style too much prominence. I remember reading an article in a literary journal some five or six years ago which I thought was most illuminating because the writer was making the selfsame point in his own field. His case was that the trouble today is that far too often instead of getting true literature we tend to get “reviewers writing books for reviewers.” These men review one another's books, with the result that when they write, what they have in their mind too often is the reviewer and not the reading public to whom the book should be addressed, at any rate in the first instance. The same thing tends to happen in connection with preaching. This ruins preaching, which should always be a transaction between preacher and listener with something vital and living taking place. It is not the mere imparting of knowledge, there is something much bigger involved. The total person is engaged on both sides; and if we fail to realize this our preaching will be a failure.
TO BE asked to minister without an informing vision of God (which is what theology is really all about), however, is like being told to make bricks without straw. What keeps people going in ministry, and what, in my experience, congregations are longing for, is an exciting and empowering vision of God, articulated in a theology that is integrated with worship, prayer, and social action.
Go back to Socrates: "Know thyself." For Socrates, there are only two kinds of people: the wise, who know they are fools; and fools, who think they are wise. Similarly, for Christ and all the prophets, there are only two kinds of people: saints, who know they are sinners; and sinners, who think they are saints. Which are you?
The crux of my argument is this—we cannot truly understand what we should put on, say, or do, without looking at our behavior in relationship to Christ. In Christ, decency in behavior and dress is far larger than the particulars of modesty. By the world’s standards, modesty is a rule passed down from generation to generation which involves choosing a garment that submits to a certain standard set by a mother or community, one that constantly changes.” – Stacie Parlee-Johnson (Ch. 9, A Theology of Modesty)
Actually, it meant a great deal: a very great deal. You don't have to believe that God exists to see that a story in which God takes on human form is a very different story from one in which God creates a messenger and tells that messenger to take on human form. The Passion of the Christ is a different movie depending on whether you think the person being eviscerated is God or just some guy. Athanasius thought that it was God who hung on a cross for the world; Arius thought that it was a created being who was not God. This is not very little; this is very big. Granted, the Creeds put it in terms of Aristotelian theories about "substance" and "essence": but there isn't much sense in complaining that technical documents are written in technical language if you are not prepared to pick up a standard work and look up what the words mean.
The formula "the Church is the Body of Christ" thus states that the Eucharist, in which the Lord gives us his body, forever remains the place where the Church is generated, where the Lord himself never ceases to found her anew; in the Eucharist the Church is most compactly herself - in all places, yet one only, just as he is one
She had experimented with Wicca eight years ago, found that her spells did not produce the desired results of making her every bully bald and fat, and threw it in the corner of her soul as effete and impractical, as she had with a series of other theological outfits.
In principle, to be sure, the Reformation idea of the universal priesthood of all believers meant that not only the clergy but also the laity, not only the theologian but also the magistrate, had the capacity to read, understand, and apply the teachings of the Bible. Yet one of the contributions of the sacred philology of the biblical humanists to the Reformation was an insistence that, in practice, often contradicted the notion of the universal priesthood: the Bible had to be understood on the basis of the authentic original text, written in Hebrew and Greek which, most of the time, only clergy and theologians could comprehend properly. Thus the scholarly authority of the Reformation clergy replaced the priestly authority of the medieval clergy.
Yet opponents should not herald the demise of evangelicalism. Although much of popular evangelicalism cannot intellectually meet the analyses that call it into question as a viable explanation for human origins and destiny, for most evangelicals it does not need to. Because of the transition from comprehending their religion as a set of doctrines to conceptualizing their religion as an emotional relationship with God, evangelicals have actually made their religion more resilient to intellectual challenges. Calling into question evangelicalism's intellectual foundation ultimately does not undermine the religion because for many evangelicals their adherence was never about those foundations anyway. Evangelicalism becomes true because it FEELS true. Modern evangelicalism has largely transitioned to a new form of truth, one based not on intellectual assent to propositions but on emotional connections.
Gideon conquers, the church conquers, we conquer, because faith conquers. But the victory belongs not to Gideon, the church, or ourselves, but to God. And God's victory means our defeat, our humiliation; it means God's derision and wrath at all human pretensions of might, at humans puffing themselves up and thinking they are somebodies themselves. It means the world and its shouting is silenced, that all our ideas and plans are frustrated; it means the cross. The cross over the world -- that means that human beings, even the most noble, go down to dust whether it suits them or not, and with them all the gods and idols and lords of this world. The cross of Jesus Christ --that means God's bitter mockery of all human grandeur and God's bitter suffering in all human misery, God's lordship over all the world.
Wesley's theology was, then, largely a theology of reaction. Most of his theological output had polemical overtones, and some works were devoted exclusively to that end. The direction and the intensity of the challenge determined the character and strength of his reply. When this is taken into account, there is no contradiction between his teaching on Baptism and on the Lord's Supper. The Protestant and Catholic strands in Wesley's thought are held together in both cases, but the expression of their relative importance depends on the situation which is being addressed.
Now, as it happens, theology is actually a pitilessly demanding discipline concerning an immense, profoundly sophisticated legacy of hermeneutics, dialectics, and logic; it deals in minute detail with a vast variety of concrete historical data; over the centuries, it has incubated speculative systems of extraordinary rigor and intricacy, many of whose questions and methods continue to inform contemporary philosophy; and it does, when all is said and done, constitute the single intellectual, moral, spiritual, and cultural tradition uniting the classical, medieval, and early modern worlds.
We were fortunate his brief psychic vision distracted him from what his fingertips could have told him about my face.Of course we were aware that temporary clairvoyance was a lame and unlikely explanation. The ordering of this world, however is so abstruce, so deep and complex, most explanations that people to make sense of moments of strange experience are inadequate. Our very existence as thinking creatures is an astonishment that cant be solved. Every human cell, with its thousands of protein chains, is more complex than a 747 or the largest cruise ship, in fact more complex than the two combined. All life on earth, in its extravagant variety, offers itself for study, but though we probe to ever deeper layers of its structure, the meaning eludes us.There is no end of wonders and mysteries: fireflies and music boxes, the stars that outnumber all the grains of sand on all the beaches of the world.
One of the most important things I have found is that no oneschool of thought has all of the answers. Sometimes history plugs agap that science can't fill. Often philosophy has answers thatscience relies on for its discoveries. Theology needs the support ofall of these things for any of its claims to make sense.
Mis-information is rampant in this great age of mass-information. While we have more access to learning than ever before in the history of the world, we’re actually getting dumber it seems. The amount of (mis)information at everyone's fingertips has lured us into a false sense of knowing. Whether it be information about science, politics, or theology, our society is suffering from an inability to research, process, filter, and apply. At the same time we seem entirely oblivious to the zeitgeist (spirit of the age) that is nihilistic and libertine, making everything relative and subjective. And Satan himself rushes to blur our vision, stirring up the dust of confusion. The church must respond by teaching the critical faculties of logic and spiritual discernment, embedded in a cohesive framework of fides quaerens intellectum (faith seeking understanding). We must obtain a reasonable faith that is consistent with historic Christianity and relevant for our post-modern age. Otherwise, those rejecting the blatant errors of religious fundamentalism will be susceptible to every wind of false doctrine and repackaged heresy imaginable. They will leave the orthodox faith and accept something that vaguely resembles Christianity, but in reality is a vile concoction of demonic lies.
If you try to talk about a truth that’s merely moral, people always think it’s merely metaphorical. A real live man with two legs once said to me: ‘I only believe in the Holy Ghost in a spiritual sense.’ Naturally, I said: ‘In what other sense could you believe it?’ And then he thought I meant he needn’t believe in anything except evolution, or ethical fellowship, or some bilge. . . . -- The Secret of Father Brown
And yet a dream of God--THIS God--is no ordinary dream, nor night terror... It is an apocalyptic vision. As such it makes manifest what good people do not want to see, perhaps cannot see. It manifests above all that there is a tomorrow that no yesterday can dictate. But it does so with the ambiguity that accompanies every call to revolution. "The Reign of God is coming," it says, "and it is coming for you!
We may preach with all the fervor of a reformer and yet succeed only in winning a straggler here and there, if we permit the whole collective thought of the nation or of the world to be controlled by ideas which, by the resistless force of logic, prevent Christianity from being regarded as anything more than a harmless delusion...What is to-day a matter of academic speculation, begins to-morrow to move armies and pull down empires.
I had not known before that love is obedience. You want to love, and you can’t, and you hate yourself because you can’t, and all the time love is not some marvelous thing that you feel but some hard thing that you do. And this in a way is easier because with God’s help you can command your will when you can’t command your feelings. With us, feelings seem to be important, but He doesn’t appear to agree with us.
Elohim was, in logical terminology, the genus of which ghosts, Chemosh, Dagon, Baal, and Jahveh were species. The Israelite believed Jahveh to be immeasurably superior to all other kinds of Elohim. The inscription on the Moabite stone shows that King Mesa held Chemosh to be, as unquestionably, the superior of Jahveh.
Christian theological history is filled with stories of groups who have developed theories of the election of themselves to salvation and the damnation of others; theories that demonstrate that their particular group has been exclusively endowed with divine truth, so that they possess a unique mission to the world and have a unique authority within it.
This quarrel over the messianic status of Jesus within first-century Judaism had profound effects on Christianity and prompted it towards a fateful turning point that switched the emphasis from following the way of Jesus to believing things about Jesus. Gradually a Christian came to be thought of not as one who lives and acts in a certain way, but as one who holds certain convictions or theories. The trouble with religious convictions or beliefs is that, since we can rarely prove or disprove them, we get anxious about them and start quarrelling with people whose convictions or theories differ from our own.
There was something that He hid from all men, when he went up a mountain to pray. There was something that he covered constantly by abrupt silence or impetuous isolation. There was some one thing that was too great for God to show us when He walked upon our earth; and I have sometimes fancied that it was His mirth.
Christianity tells us we have free will. God has provided man with a choice whether to believe in Him or not. If God's existence were logically inescapable, there would be no free will to choose whether or not to believe in Him.
I recall the story of the philosopher and the theologian... The two were engaged in disputation and the theologian used the old quip about a philosopher resembling a blind man, in a dark room, looking for a black cat — which wasn't there. ‘That may be,’ said the philosopher, ‘but a theologian would have found it.
Always, in Lincoln's mature theology, there is paradox. There is starting this, yet there is also tenderness; there is melancholy, yet there is also humor: there is moral law, yet there is also compassion. History is the scene of the working out God's justice, which we can never escape, but it is also the scene of the revelation of the everlasting mercy.
In religious belief as elsewhere, we must take our chances, recognizing that we could be wrong, dreadfully wrong. There are no guarantees; the religious life is a venture; foolish and debilitating error is a permanent possibility. (If we can be wrong, however, we can also be right.)
And some scientists and other intellectuals are convinced—too eagerly in my view—that the question of God's existence belongs in the forever inaccessible PAP category. From this, as we shall see, they often make the illogical deduction that the hypothesis of God's existence, and the hypothesis of his non-existence, have exactly equal probability of being right.
Cosmopolitanism promotes a sense of new _we-ness as regarding every individual human being as a citizen of the cosmos. However, the _we-cosmic-citizens_ are not to promote the _we-ness-in-sameness_, but rather the we-ness-in-alterity_.Unlike the solidarity-in-sameness, cosmopolitan _solidarity-in-alterity_ celebrates the singularity and difference of each individual human being while not denying the historical necessity of the strategic construction of _we_ to challenge the very sociopolitically imposed category
cosmopolitan theology that longs for the Kindom of God seeks to recover its revolutionary universalizing ethos in terms of hospitality, neighbor-love, and multiple solidarities that one can see in Jesus' teaching and ministry, without any imperialist, kyriarchcal, hierarchical implications
What does it mean to be human, to continue to live as human, to remain _faithful_ to the Divine while living in a cultural, sociogeopoltical, and religious world where power disparity between/among humans based on religious world where power disparity between/among humans based on their nationality, citizenship, gender, race, class, sexuality, ability, religion and so forth still prevails? The act of _theologizing_ for me involves responding to these questions and stimulating the practice of liberating and enlarging human possibility in our daily reality.
I fully recognize there is an urgent need for constructing the _strategic we-nes-in-sameness_ and promoting the _solidarity of sameness_. The sheer realization of the inextricable interconnectedness of I-ness/me-ness and we-ness/us-ness is the round for an authentic solidarity with one another in spite of and regardless of the difference.
Cosmopolitanism is a radical affirmation of the idea of neighbor/enemy-love-as-self love...Cosmopolitanism is about a cosmic scope of justice and hospitality––another name for _love_.
Cosmopolitan theology affirms and radicalizes the belief that the Divine creates each and every human being as equal to every one else as a _citizen-of-the-cosmos and that no one is either superior or inferior to the other.
The time and space in which I have been working on this cosmopolitan project have convinced me that the disparity between the ideal of cosmopolitan theology and the current sociopolitical configuration of hospitality, welcoming others, unconditional forgiveness, is itself a _prophetic call_ to which we all have to respond––as humans, as person of faith. The _real_ is always about calculation and conditionality, whereas the _ideal_ of cosmopolitan theology is about incalculability, unconditionality, and planetarity of the _world-as-it-ought-to-be_. Therefore, the disparity between the reality and the ideality is not a space for despair but a space where one's sense of prophetic call_ and passion for _the impossible_ must come in.
The question is not, therefore, _whether_ a theory is grand or small, or whether it is universal/global or particular/local, but _what function_ a theory plays and _whose interest_ it serves.
I believe _cosmopolitanism_ can be an effective discourse with which to advocate a politics of _transidentity_ of overlapping interests and heterogeneous or hybrid subjects in order to challenge conventional notions of exclusive belonging, identity and citizenship.
Religion is about hospitality and responsibility, and about neighbor/enemy-love-as-self-love in a Christian term that requires one to turn a new _gaze_ onto others––what I call a _cosmopolitan gaze_.
The politics of trans-identity seeks to move from the _politics of singular identity_ to the _politics of multiple solidarities_ across various identities without abandoning one's personal attachments and commitments to the group that one finds significant.
Cosmopolitan discourse emphasizes the _cosmic belonging_ of all individual human beings as the ground of our hospitality, solidarity, justice and neighbor-love. Cosmopolitan discourse is about turning a _compassionate gaze_ onto others regardless of one's nationality and citizenship, origin of birth, religion, gender; race and ethnicity, sexuality, or ability
One should regard one's religious or denominational affiliation as a point of departure, a point of entry, not the point of arrival because on cannot confine God to a particular religion or faith tradition, and therefore should not claim one's exclusive ownership of God. Regarding one's religious or denominational affiliation as _accidentality_; not as _inevitability_, is important in religious discourse and practice because such a sense of _accidentality_ of one's affiliation allows a space of _alterity_ of reciprocal contestation and challenge, and a space of planetary gaze that sees others as fellow human beings, _regardless_.
Theological discourses function in various ways as sites of contestation and resistance, of forming new religious and personal identities, and of building solidarities. Theological discourses that theologians produce, disseminate, and teach in academia are not simply objective interpretations and neutral reflections on the world and the church in it. Instead theological discourses are productions of and for the world and the church that we live in
Didn't Chains tell you about the Golden Theological Principle?""The what?""The single congruent aspect of every known religion. The one shared, universal assumption about the human condition.""What is it?""He said that life boils down to standing in line to get shit dropped on your head. Everyone's got a place in the queue, you can't get out of it, and just when you start to congratulate yourself on surviving your dose of shit, you discover that line is actually circular.
Modern science gives lectures on botany, to show there is no such thing as a flower; on humanity, to show there is no such thing as a man; and on theology, to show there is no such thing as a God. No such thing as a man, but only a mechanism, No such thing as a God, but only a series of forces.
Just as God's love entered the world, thereby submitting to the misunderstanding and ambiguity that characterize everything worldly, so also Christian love does not exist anywhere but in the worldly, in an infinite variety of concrete worldly action, and subject to misunderstanding and condemnation. Every attempt to portray a Christianity of 'pure' love purged of worldly 'impurities' is a false purism and perfectionism that scorns God's becoming human and falls prey to the fate of all ideologies. God was not too pure to enter the world.
I cannot now evaluate the events that, at the end of those thirty years, made me discover the necessity of religious belief. I was not reasoned into my disposition. Though I admire the structured thought of theology, it is to religion no more than counterpoint exercises are to music.
To understand our faith -- to theologize in the Catholic tradition -- we need philosophy. We must use the philosophical language of God, person, creation, relationship, identity, natural law, virtues, conscience, moral norms if we are to think about religion and defend it. Theology has some terms and methods of its own, but its fundamental tools are borrowed from philosophy.The growth of religious fundamentalism and the collapse of religious education mean theology is more urgently needed in universities -- especially Catholic ones -- than ever before.
As well as being essential to theological study, philosophy is an indispensable tool for communicating theology, for evangelization and catechesis. A faith based on how warm and comfortable you feel and how "affirmed" you are by your community is pleasant, but there is no guarantee that it is true. Fides et ratio make clear that philosophy's central tasks are to justify our grasp of reality, of truth, and to make cogent suggestions as to life's true meaning. Being able to say something compelling on these topics -- reality, truth, and life's meaning -- is critical in winning young and old alike to the faith. A theology that incorporates philosophy's work in these areas will be faithful to the teaching of the Church and able to stand up to the most rigorous secular arguments and the ideologies of the age.
The study of theology, as it stands in Christian churches, is the study of nothing; it is founded on nothing; it rests on no principles; it proceeds by no authorities; it has no data; it can demonstrate nothing; and it admits of no conclusion. Not anything can be studied as a science, without our being in possession of the principles upon which it is founded; and as this is the case with Christian theology, it is therefore the study of nothing.
I fear that much of the Christianity that surrounds us assumes our task is to save appearances by protecting God from Job-like anguish. But if God is the God of Jesus Christ, then God does not need our protection. What God demands is not protection, but truth.
In short, an astonishingly broad spectrum of theologies of justification existed in the later medieval period, encompassing practically every option that had not been specifically condemned as heretical by the Council of Carthage. In the absence of any definitive magisterial pronouncement concerning which of these options (or even what range of options) could be considered authentically catholic, it was left to each theologian to reach his own decision in this matter. A self-perpetuating doctrinal pluralism was thus an inevitability.
The rising influence of lay piety is particularly marked upon the Mariological controversies of the late medieval period. Two rival positions developed: the maculist position, which held that Mary was subject to original sin, in common with every other human being; and the immaculist position, which held that contrary view that Mary was in some way preserved from original sin, and was thus to be considered sinless. The maculist position was regarded as firmly established within the High Scholasticism of the thirteenth century. The veneration of the Virgin within popular piety, however, proved to have an enormously creative power that initially challenged, and subsequently triumphed over, the academic objections raised against it by university theologians.
How do you...? What is it you're doing?" he said to Vardy as the man took a breath, mid-insight. What do you call that? Billy thought. That reconstitutitive intelligence, berserker meme-splicing, seeing in nothings first patterns, then correspondence, then causality and dissident sense.Vardy even smiled. "Paranoid," he said. "Theology.
The reality is that all God has to do is reveal himself to you,and you'll gladly join the mission in service to his kingdom. He doesn't force the issue; he just has to reveal himself as is: mighty,wondrous, gracious, loving, and radically saving. No man goes back to saltine crackers when he's had fillet mignon.
We have already compared the benefits of theology and science. When the theologian governed the world, it was covered with huts and hovels for the many, palaces and cathedrals for the few. To nearly all the children of men, reading and writing were unknown arts. The poor were clad in rags and skins -- they devoured crusts, and gnawed bones. The day of Science dawned, and the luxuries of a century ago are the necessities of to-day. Men in the middle ranks of life have more of the conveniences and elegancies than the princes and kings of the theological times. But above and over all this, is the development of mind. There is more of value in the brain of an average man of to-day -- of a master-mechanic, of a chemist, of a naturalist, of an inventor, than there was in the brain of the world four hundred years ago.These blessings did not fall from the skies. These benefits did not drop from the outstretched hands of priests. They were not found in cathedrals or behind altars -- neither were they searched for with holy candles. They were not discovered by the closed eyes of prayer, nor did they come in answer to superstitious supplication. They are the children of freedom, the gifts of reason, observation and experience -- and for them all, man is indebted to man.
All discourses and disciplines proceed from commitments and beliefs that are ultimately religious in nature. No scientific discourse (whether natural science or social science) simply discloses to us the facts of reality to which theology must submit; rather, every discourse is, in some sense, religious. The playing field has been leveled. Theology is most persistently postmodern when it rejects a lingering correlational false humility and instead speaks unapologetically from the the primacy of Christian revelation and the church's confessional language.
If I have so far argued that Foucault is a kind of closet liberal and thus deeply modern, I need to be equally critical of evangelical (and especially American) Christianity's modernity and its appropriation of Enlightenment notions of the autonomous self. Indeed, many otherwise orthodox Christians, who recoil at the notion of theological liberalism, have unwittingly adopted notions of freedom and autonomy that are liberal to the core. Averse to hierarchies and control, contemporary evangelicalism thrives on autonomy: the autonomy of the nondenominational church, at a macrocosmic level, and the autonomy of the individual Christian, at the microcosmic level. And it does not seem to me that the emerging church has changed much on this score; indeed, some elements of emergent spirituality are intensifications of this affirmation of autonomy and a laissez-faire attitude with respect to institutions.
Could your god and this infernal be called enemies, then?""It is more complicated than that. God knew what was going to happen, of course. The divine has a plan for the infernal. Because all is of God and nothing of God can truly be destroyed, the infernal must instead be transmuted. It must realise its error, comprehend the illogicality of its existence, and choose to become part of the divine. When all is converted, the erroneous potential will no longer exist. Perfection will be achieved. We are all subjects, substances, in this greatest alchemy, the Great Work of God.
Think of a potter taking a misshapen bowl from his wheel and pounding it back into the tub of clay. A soul suffers while it is being pounded in this way, and suffers until it ceases to be. You are pounded down, and that which was you gets into something else. God tries again, and tries until the Work is complete. Meanwhile you, my son, are long gone
We should consider that the brightness of the Divine countenance, which even an apostle declares to be inaccessible, (1Ti 6: 16) is a kind of labyrinth — a labyrinth to us inextricable, if the Word do not serve us as a thread to guide our path; and that it is better to limp in the way, than run with the greatest swiftness out of it.
The more important point is that Reality is much more 'nuanced' that we may imagine. Operationally co-existent economies make for a much better fit into what we now know about our material universe per quantum physics, et al. This is after all His creation and He is the Rational One. Reason and Faith are not antithetical, but rather synergistic.
One must face the fact that all the talk about His love for men, and His service being perfect freedom, is not (as one would gladly believe) mere propaganda, but an appalling truth. He really does want to fill the universe with a lot of loathsome little replicas of Himself—creatures, whose life, on its miniature scale, will be qualitatively like His own, not because He hasabsorbed them but because their wills freely conform to His. We want cattle who can finally become food; (2) He wants servants who can finally become sons. We want to suck in, He wants to give out. We are empty and would be filled; He is full and flows over. Our war aim is a world in which Our Father Below has drawn all other beings into himself: the Enemy wants a world full of beings united to Him but still distinct.
But in reading all of the passages in which Jesus uses the word "hell," what is so striking is that people believing the right or wrong things isn't his point. He's often not talking about "beliefs" as we think of them--he's talking about anger and lust and indifference. He's talking about the state of his listeners' hearts, about how they conduct themselves, how they interact with their neighbors, about the kind of effect they have on the world.
...the operative idea here is that there is a right and wrong theology -- a right God and a wrong God. But this is an invalid premise. All versions of God are the same thing: A HUMAN INTERPRETATION OF THE UNIVERSAL CONSCIOUSNESS.
A Christian is supposed to be in the world, and yet not of the world--a Both/And as perplexing and demanding as the Either/Or that precedes the life of faith. I'm at once a pure, beautiful, genderless soul, but at the same time a gendered body full of flaws, sins, and wanting. This contradiction, the Both/And, is the Cross.
As sinners we are like addicts - addicted to ourselves and our own projects. The theology of glory simply seeks to give those projects eternal legitimacy. The remedy for the theology of glory, therefore, cannot be encouragement and positive thinking, but rather the end of the addictive desire. Luther says it directly: "The remedy for curing desire does not lie in satisfying it, but in extinguishing it." So we are back to the cross, the radical intervention, end of the life of the old and the beginning of the new. Since the theology of glory is like addiction and not abstract doctrine, it is a temptation over which we have no control in and of ourselves, and from which we must be saved. As with the addict, mere exhortation and optimistic encouragement will do no good. It may be intended to build up character and self-esteem, but when the addict realizes the impossibility of quitting, self-esteem degenerates all the more. The alcoholic will only take to drinking in secret, trying to put on the facade of sobriety. As theologians of glory we do much the same. We put on a facade of religious propriety and piety and try to hide or explain away or coddle our sins.... As with the addict there has to be an intervention, an act from without. In treatment of alcoholics some would speak of the necessity of 'bottoming out,' reaching the absolute bottom where one can no longer escape the need for help. Then it is finally evident that the desire can never be satisfied, but must be extinguished. In matters of faith, the preaching of the cross is analogous to that intervention. It is an act of God, entirely from without. It does not come to feed the religious desires of the Old Adam and Eve but to extinguish them. They are crucified with Christ to be made new.
The theology of the cross is not a cerebral thing; it profoundly affects our Christian experience and existence, making demands upon our whole lives and turning theology into something which controls not just our thoughts, but the very way in which we experience the world around and taste the blessing and fellowship of God himself. pp.48-49
I might be tempted to make to Christendom a proposal different from that of the Bible society. Let us collect all the New Testaments we have, let us bring them out to an open square or up to the summit of a mountain, and while we all kneel let one man speak to God thus: 'Take this book back again; we men, such as we now are, are not fit to go in for this sort of thing, it only makes us unhappy,' This is my proposal, that like those inhabitants in Gerasa we beseech Christ to depart from our borders. This would be an honest and human way of talking -- rather different from the disgusting hypocritical priestly fudge...
I sometimes find, especially among my peers, that authenticity is not a…means of growing in holiness, but a convenient cover for endless introspection, doubt, uncertainty, anger, and worldliness. So that if other Christians seem pure, assured, and happy we despise them for being inauthentic.Granted, the church shouldn’t be happy-clappy naive about life’s struggles. Plenty of psalms show us godly ways to be real with our negative emotions. But the church should not apologize for preaching a confident Christ and exhorting us to trust Him in all things. Church is not meant to foster an existential crisis of faith every week
The Church expected the Second Coming of Christ immediately, and no doubt this was so in the ordinary literal sense. But it was certainly expected also in another sense. The converts in all the cities of Asia and (soon) of Europe where the small groups were founded had known, in their conversion, one way or another, a first coming of their Redeemer. And then? And then! That was the consequent task and trouble — the then. He had come, and they adored and believed, they communicated and practiced, and waited for his further exhibition of himself. The then lasted, and there seemed to be no farther equivalent Now. Time became the individual and catholic problem. The Church had to become as catholic — as universal and as durable — as time.
early modern Christianity is often portrayed as an essentially European religion. This is regrettable because classic Christianity has its pre-European roots in cultures that are far distant from Europe and that preceded the development of early modern European identity, and some of its some of its greatest minds have been African.
Hence it's funny to read in the New York Times that liberal Catholic activists are pushing for a change in Church teaching on issues relating to -- well, let's admit it, sex. Nobody is out there demanding the popes revisit the condemnation of Jansenism (don't ask), or settle the question of whether divine grace is or isn't resistable. No, journalists want to know what the Church thinks about whether one person should poke another and, if so, where, when, and how. What liberal Catholics and the journalists who love them are really asking for isfor the Church to admit that it was teaching a set of harsh, repressive errors for nineteen centuries and that now it is very, very sorry.
Paul himself spent years of his life on the road, carrying (presumably on pack animals) his tent, clothing and tools - not many scrolls, if any. He carried the Bible safely tucked away in his head, where it belongs. As an apostle, he often supported himself by plying his trade. He was busy, traveling, working with his hands, winning people for Christ, shepherding or coping with his converts, responding to questions and problems. And he was very human; he knew not only fighting without but also fears within (2 Cor 7:5). Paul the completely confident academic and systematic theologian - sitting at his desk, studying the Bible, working out a system, perfect and consistent in all its parts, unchanging over a period of thirty years, no matter how many new experiences he and his churches had - is an almost inhuman character, either a thinking machine or a fourth person of the Trinity. The real Paul knew anger, joy, depression, triumph, and anguish; he reacted, overreacted, he repented, he apologized, he flattered and cajoled, he rebuked and threatened, he argued this way and that way: he did everything he could think of in order to win some.
Church growth experts tell us that most people seeking a new church care little about its doctrines. They're mostly interested in the facilities of the church, its nursery, and opportunities for friendship. . . .The experts tell us that today's church members will switch churches at a moment's notice if they think that their personal and relational needs will be better met elsewhere--even if the doctrine taught is at best, suspect. Thus some will opt for better facilities and architecture even at the expense of jeopardizing their own soul.
But let no humble devoted follower of Jesus Christ, who truly desires to serve and glorify him, and who is willing, from the heart, to do all that God shall enable him, for the promotion of the Redeemer's kingdom;--let not him be deterred, by the representation which has been given from accepting the office, if called to it by his Christian brethren. The deeper his sense of his own unfitness, the more likely will he be to apply unceasingly and importunately for heavenly aid; and the nearer he lives to the throne of grace, the more largely will he partake of that wisdom and strength which he needs. There are, no doubt, some, as was said, who are really unqualified for this office; but in general, it may be maintained, that those who have the deepest impression of the importance and arduousness of its duties, and of their own want of adequate qualifications, are far better prepared for those duties, than such as advance to the discharge of them with unwavering, confidence and self-complacency.
The mercy of heaven is greater than you or your sins. Let your sadness be dispersed by its glorious beams. Do not let apathy prevent you from seizing the moment for repentance. It matters not how wickedness has flourished. Divine grace can flourish still more abundantly.
WE COMMENTED TO Corrie about the practicalness of the things she recalled, how her memories seemed to throw a spotlight on problems and decisions we faced here and now. "But," she said, "this is what the past is for! Every experience God gives us, every person He puts in our lives is the perfect preparation for a future that only He can see.
Faith in the Trinity rests on God's revelation of himself in the economy of salvation. We do not have access to the Trinity outside what God revealed to us by sending his own Son and giving us his Holy Spirit. This point is crucial.
The incarnation, passion, and resurrection of the Son do not modify the Trinity. In becoming man, the Son 'enhanced human nature without diminishing the divine.' 'Even when the Word takes a body from Mary, the Trinity remains a Trinity, with neither increase nor decrease. It is forever perfect.
Theology is not superior to the Gospel. It exists to aid the preaching of salvation. Its business is to make the essential facts and principles of Christianity so simple and clear, so adequate and mighty, that all who preach or teach the Gospel, both ministers and laymen, can draw on its stores and deliver a complete and unclouded Christian message.
Any true definition of preaching must say that that man is there to deliver the message of God, a message from God to those people. If you prefer the language of Paul, he is 'an ambassador for Christ'. That is what he is. He has been sent, he is a commissioned person, and he is standing there as the mouthpiece of God and of Christ to address these people. In other words he is not there merely to talk to them, he is not there to entertain them. He is there - and I want to emphasize this - to do something to those people; he is there to produce results of various kinds, he is there to influence people. He is not merely to influence a part of them; he is not only to influence their minds, not only their emotions, or merely to bring pressure to bear upon their wills and to induce them to some kind of activity. He is there to deal with the whole person; and his preaching is meant to affect the whole person at the very centre of life. Preaching should make such a difference to a man who is listening that he is never the same again. Preaching, in other words, is a transaction between the preacher and the listener. It does something for the soul of man, for the whole of the person, the entire man; it deals with him in a vital and radical manner.I remember a remark made to me a few years back about some studies of mine on “The Sermon on the Mount.” I had deliberately published them in sermonic form. There were many who advised me not to do that on the grounds that people no longer like sermons. The days for sermons, I was told, were past, and I was pressed to turn my sermons into essays and to give them a different form. I was most interested therefore when this man to whom I was talking, and he is a very well-known Christian layman in Britain, said, "I like these studies of yours on “The Sermon on the Mount” because they speak to me.” Then he went on to say, “I have been recommended many books by learned preachers and professors but,” he said, “what I feel about those books is that it always seems to be professors writing to professors; they do not speak to me. But,” he said, “your stuff speaks to me.” Now he was an able man, and a man in a prominent position, but that is how he put it. I think there is a great deal of truth in this. He felt that so much that he had been recommended to read was very learned and very clever and scholarly, but as he put it, it was “professors writing to professors.” This is, I believe, is a most important point for us to bear in mind when we read sermons. I have referred already to the danger of giving the literary style too much prominence. I remember reading an article in a literary journal some five or six years ago which I thought was most illuminating because the writer was making the selfsame point in his own field. His case was that the trouble today is that far too often instead of getting true literature we tend to get “reviewers writing books for reviewers.” These men review one another's books, with the result that when they write, what they have in their mind too often is the reviewer and not the reading public to whom the book should be addressed, at any rate in the first instance. The same thing tends to happen in connection with preaching. This ruins preaching, which should always be a transaction between preacher and listener with something vital and living taking place. It is not the mere imparting of knowledge, there is something much bigger involved. The total person is engaged on both sides; and if we fail to realize this our preaching will be a failure.
Hope trusts in the promises of God. Hope seeks the action of God that brings forth a new reality. Optimism stands in the current reality, wishing to make the best of each individual experience. But hope stands knee deep in the history of this reality by yearning for the action of God to bring forth a new reality in which everything in this reality is reconciled and redeemed.
The resurrection is the promise that death will not prevail, that nothingness does not have the last word. God promises to overcome it with life... We can trust that God will overcome death because Jesus is the resurrection, because on the third day Jesus rose again, as the first of many.
It was evangelicals' sense of rudderlessness - their desire for an authority to guide them in questions of dogma, life, and worship - that led them to rediscover liturgy and history in the first place. The irony was that in their smorgasbord approach to non-Protestant tradition, in their individualistic rejection of the rules of any one church in favor of a free run of the so-called church universal, in their repudiation of American nationalism in favor of cosmopolitanism, young evangelicals were being quintessentially evangelical and stereotypically American, doing as they pleased according to no authority but their own. The principle of sola scriptura was far clearer in theory than in practice. No matter evangelicals' faith that, with the 'illumination of the Holy Spirit,' 'Scripture could and should interpret itself,' too many illuminated believers came to different conclusions about what the Bible meant. Inerrantists who asserted their 'literal' interpretation with absolute certainty could do so only by covertly relying on modern, manmade assumptions. Other evangelicals were now searching for similar assurance in the authority of church history and the mystery of worship.
...the whole configuration of human development needs to be reconceptualized. A lifetime ought not to be thought of in linear manner, an ascending upward gradient, or a kind of bell-shaped curve in which persons develop from one stage of helplessness as an infant through a lifetime to a final stage of helplessness in old age... In...God resides the ultimate coherence from whom each passion for understanding, each new insight, new stage, new vision of the universe, derives its ultimate intelligibility and toward which all such phenomena point.
Plato utterly condemns the poets for publishing trivial, false and indeed wicked stories about the gods, such as that they fight with each other, or are overcome by emotions like grief, anger, mirth. Reluctantly, he will not allow Homer in his Republic, and he is very angry with the tragic poets for spreading unworthy ideas of the Deity.It may well be that there were inferior tragic poets who deserved Plato's strictures, but so far as concerns the tragic poets whom we know, Plato's attack is absurd. It is the attack of a severely intellectual philosopher who was also more of a poet than most poets have contrived to be; one who invented some of the profoundest and most beautiful of Greek myths. 'There is a long-standing quarrel', says Plato, 'between philosophy and poetry.' So there was, on the part of the philosophers, and most of all in Plato's own soul.
The West, for many centuries, has been dominated by a highly rationalistic mindset that presumes to express and explain the nature of God through words. The East has only recently begun to express its understanding of God in those ways. For the most part, Eastern Christianity has always recognized that it can only say so much about God in finite, human ways before it must go silent before the mystery of the Infinite and Unspeakable. Instead of defining ultimate reality in theological concepts, the East has relied upon its artists, musicians, and poets to proclaim what can only be understood in the heart.
On one occasion, he said "The Son of man [referring to himself] must be killed, and on the 3rd day be raised to life." Peter, in particular, would have no part in such talk, and (can you believe?) he actually took Jesus aside and rebuked him, Jesus, the only begotten Son of God! How would God ever use an obstinate man like this to proclaim the gospel?
It is also possible to say precisely why. Truth seduces us very easily into a kind of joy of possession: I have comprehended this and that, learned it, understood it. Knowledge is power. I am therefore more than the other man who does not know this and that. I have greater possibilities and also greater temptations. Anyone who deals with truth - as we theologians certainly do - succumbs all too easily to the psychology of the possessor. But love is the opposite of the will to possess. It is self-giving. It boasteth not itself, but humbleth itself.
THESE ARE THE REASONS, THEN, FOR WHICH A MAN CAN BE CONFIDENT ABOUT THE FATE OF HIS SOUL – AS LONG AS IN LIFE HE HAS…DEVOTED HIMSELF TO THE PLEASURES OF AQUIRING KNOWLEDGE …WITH SELF CONTROL, AND GOODNESS, AND COURAGE, AND LIBERALITY, AND TRUTH…”SOCRATES’ LAST WORDS IN PLATO’S PHAEDO
Christ is God (Rom. 9:5). Jesus is Lord (Rom. 10:9, 12-13; 14:5-9; 2 Cor. 4:5; 12:8-10; Phil. 2:9-11 [expressly after the Resurrection]; Col. 2:6; 1 Tim. 6:3; Titus 2:13 [where he is called God and Savior]; Heb. 1:3-14). Christ is the image of God (2 Cor. 4:4; Col. 1:15), in the form of God (Phil. 2:5). The fullness of God dwells in him (Col. 1:19; 2:9). He is in God (Col. 3:3). God and Christ are often coupled together (2 Cor. 10:4-6; Col. 2:2; 1 Tim. 5:21; 2 Tim. 4:1; Heb. 13:20), as is the Lord Jesus Christ with our God and Father (Rom. 15:5-7, 8; 1 Cor. 8:6;2 2 Cor. 1:3; 11:31; Eph. 1:3; Col. 1:3; 1 Thess. 3:11, 13; 5:23; 2 Thess. 1:5-10; 2:16; 3:5).
Christ is God (Rom. 9:5). Jesus is Lord (Rom. 10:9, 12-13; 14:5-9; 2 Cor. 4:5; 12:8-10; Phil. 2:9-11 [expressly after the Resurrection]; Col. 2:6; 1 Tim. 6:3; Titus 2:13 [where he is called God and Savior]; Heb. 1:3-14). Christ is the image of God (2 Cor. 4:4; Col. 1:15), in the form of God (Phil. 2:5). The fullness of God dwells in him (Col. 1:19; 2:9). He is in God (Col. 3:3). God and Christ are often coupled together (2 Cor. 10:4-6; Col. 2:2; 1 Tim. 5:21; 2 Tim. 4:1; Heb. 13:20), as is the Lord Jesus Christ with our God and Father (Rom. 15:5-7, 8; 1 Cor. 8:6;2 2 Cor. 1:3; 11:31; Eph. 1:3; Col. 1:3; 1 Thess.3:11, 13; 5:23; 2 Thess. 1:5-10; 2:16; 3:5).
And so they easily suppose that this truce, owing to helplessness, is victory and that they have convinced the other man. But in fact, instead of winning him over, they have merely applied a kind of shock therapy — only it was never 'therapy.' They have smothered the first little flame of a man’s own spiritual life and a first shy question with the fire extinguisher of their erudition. By such performances a person can really be smothered and strangled!
It is a mistake for anyone who is just in this stage to appear before a church as a teacher. He has outgrown the naivete with which in young people’s work he might by all means have taken this part. He has not yet come to that maturity which would permit him to absorb into his own life and reproduce out of the freshness of his own personal faith the things which he imagines intellectually and which are accessible to him through reflection. We must have patience here and be able to wait. For the reasons I have mentioned I do not tolerate sermons by first-semester young theological students swaddled in their gowns. One ought to be able to keep still. During the period when the voice is changing we do not sing, and during this formative period in the life of the theological student he does not preach.
Except they kept asking me questions like 'What is your biggest source of conflict about the Pope?' Or 'Has the Pope ever tried to suppress your scientific work?' Completely out of left field!"They didn't want to hear me tell them how much Pope Benedict supported the Vatican Observatory and its scientific work. So, finally, frustrated that they weren't getting the story they wanted out of me, one of them asked, 'Would you baptize an extraterrestrial?'"What did you answer?""Only if she asks!""I love it! How did they react?""They all got a good laugh, which is what I intended. And then, the next day, they all ran my joke as if it were a straight story, as if I had made some sort of official Vatican pronouncement about aliens.
The Divine decree is the necessary condition of the Divine foreknowledge. If God does not first decide what shall come to pass, he cannot know what will come to pass. An event must be made certain, before it can be known as a certain event. In order that a man may foreknow an act of his own will, he must first have decided to perform it.So long as he is undecided about a particular volition, he cannot foreknow this volition. Unless God had determined to create a world, he could not know that there would be one. For the world cannot create itself, and there is but one being who can create it. If therefore this being has not decided to create a world, there is no certainty that a world will come into existence ; and if there is no certainty of a world, there can be no certain foreknowledge of a world. So long as anything remains undecreed, it is contingent and fortuitous. It may or may not happen. In this state of things, there cannot be knowledge of any kind. If a man had the power to cause an eclipse of the sun, and had decided to do this, he could then foreknow that the event would occur. But if he lacks the power, or if having the power, he has not formed the purpose, he can have no knowledge of any kind respecting the imagined event. He has neither knowledge nor foreknowledge, because there is nothing to be known. Blank ignorance is the mental condition.
Though I cannot entirely agree with you in supposing that extreme study has been the cause of my late indisposition, I must yet confess that the hill of science, like that of virtue, is in some instances climbed with labour. But when we get a little way up, the lovely prospects which open the eye make infinite amends for the steepness of the ascent. In short, I am wedded to these pursuits, as a man stipulates to take his wife; viz., for better, for worse, until death us do part. My thirst for knowledge is literally inextinguishable. And if I thus drink myself into a superior world, I cannot help it.
Everything hinges on the Christ of the cross. The fact of the cross is the axiom of theological thought. It is impossible to think about the gospel if we have the slightest hesitation on this point. We must determine to carry this theme throughout all the problems of theology without exception... The essence of God can be comprehended only from the 'word of the cross.
Grace is costly because it calls us through our person to the person of Jesus Christ. And when we follow the person of Jesus Christ, when we follow his call through our person, we're sent to act for the concrete person of our neighbor in the world.
Have you by any chance an edition of St. Ignatius's treatise against the Gnostics?" he asked in a low clear voice. The young assistant looked gravely back. "Not for sale, I'm afraid," he said. "Nor, if it comes to that, the Gnostic treatises against St. Ignatius." "Quite," Anthony answered.
...only in the late 1100s and 1200s did scholars in Sicily and Spain translate Aristotle's greatest philosophical and scientific texts. These translations had an impact reminiscent of those science fiction stories in which the world suddenly encounters a civilization far in advance of its own. Aristotle had systematically answered the widest range of questions on everything from ethics to physics to biology. Students flocked to the universities advertising that they taught Aristotle. For Christian theologians, all of this posed at least two problems. First, the whole Augustinian tradition had taught that faith provided the standpoint from which one could understand the world correctly. Since Aristotle had not been a Christian, how had he managed to understand so much? Second, most theologians had drawn on the idea, going back to Aristotle's teacher Plato, that the road to knowledge involves turning away from the senses and looking inward to the truths of the soul. Aristotle, on the other hand, taught that all knowledge begins with sense observation.
It is most important for the practice of the Christian ministry, especially in its missionary activities toward those both within and without the Christian culture, to consider pagans, humanists, and Jews as members of the latent Spiritual Community and not as complete strangers who are invited into the Spiritual Community from outside. This insight serves as a powerful weapon against ecclesiastical and hierarchical arrogance.
The Anselmian call for "faith seeking understanding" may start and gather it's energy not in rational study of past theological points but in the pursuit to make sense of our concrete and lived experiences of Jesus who finds us in a hole, knocks us from our horse, or comes to our daughter in her sleep.
The themes of Jesus' teaching are important, but of course he was more than a teacher. All the Gospels put the end of his life at the dramatic center of his story. Here all the hopes of Israel come together—he is the king of the Jews, the greatest of all the suffering prophets. Yet Jesus transformed those expectations. He did not lead Israel to victory over Rome. Indeed, one of the remarkable features of the narratives of his last days is that his increasing isolation makes it impossible to identify him with any one 'side' or cause. The Roman governor sentenced him as a Jewish rebel, but the leaders of Judaism also turned against him. He attacked the powerful on behalf of the poor, but in the end the mob too called for his blood. His own disciples ran away; Peter denied him. He did not go to his death agony as a representative of Jews, or of the poor, or of Christians, but alone, and thus, according to Christian faith, as a representative of all.
The Anselmian call for "faith seeking understanding" may start and gather its energy not in rational study of past theological points but in the pursuit to make sense of our concrete and lived experiences of Jesus who finds us in a hole, knocks us from our horse, or comes to our daughter in her sleep.
When we talk about the theology of 'God is Dead,' this means that the notion of God must be dead in order for God to reveal himself as a reality. The theologians, if they only use concepts, and not direct experience, are not very helpful. The same goes for nirvana, which is something to be touched and lived and not discussed and described. We have notions that distort truth, reality. A Zen master said the following to a large assembly: 'My friends, every time I use the word Buddha, I suffer. I am allergic to it. Every time I do it, I have to go to the bathroom and rinse my mouth three times in succession.' He said this in order to help his disciples not to get caught up in the notion of Buddha. The Buddha is one thing, but the notion of Buddha is another.
I have found that the more I reflect philosophically on the attributes of God the more overwhelmed I become at his greatness and the more excited I become about Bible doctrine. Whereas easy appeals to mystery prematurely shut off reflection about God, rigorous and earnest effort to understand him is richly rewarded with deeper appreciation of who he is, more confidence in his reality and care, and a more intelligent and profound worship of his person.
I want you to see persecution and opposition and slander and misunderstanding and disappointment and self-recrimination and weakness and danger as the normal portion of faithful pastoral ministry.
Here is the tragedy of theology in its distilled essence: The employment of high-powered human intellect, of genius, of profoundly rigorous logical deduction—studying nothing. In the Middle Ages, the great minds capable of transforming the world did not study the world; and so, for most of a millennium, as human beings screamed in agony—decaying from starvation, eaten by leprosy and plague, dying in droves in their twenties—the men of the mind, who could have provided their earthly salvation, abandoned them for otherworldly fantasies.
Theologians, and religionists in general, start with a fantasy premise and then proceed to apply rigorous formal logic to tease out its implications. Stark himself points out that “theology consists of formal reasoning about God.” This is admirably exact. Theologians, beginning with a wished-for creation of their own minds, analyze that creation’s characteristics by rigorous application of the principles of formal—that is, deductive—logic.
Whether you realize it or not, you are a theologian. You come to a book like this with a working theology, an existing understanding of God. Whether you are an agnostic or a fundamentalist — or something in between — you have a working theology that shapes and informs the way you think and live. However, I suspect that you are reading this book because you’re interested in examining your theology more closely. You are open to having it challenged and strengthened. You know that theology — the study of God — is more than an intellectual hobby. It’s a matter of life and death, something that affects the way you think, the decisions you make each day, the way you relate to God and other people, and the way you see yourself and the world around you.
I won't pretend that I've arrived at humble orthodoxy. When I gain a bit of theological knowledge, I all too frequently get puffed up with pride. But I'll tell you what deflates my arrogance and self-righteousness faster than anything else: trying to live whatever truth I have.
There is a quality of lightness, easiness, and in some sense blatant unseriousness that pervades Classical Christianity's dialogue with modernity. The Christian intellect has no reason to be intimidated in the presence of later-stage modernity. Christianity has seen too many 'modern eras' to be cowed by this one.
The unbiblical idea of "spirituality" is that the truly "spiritual" man is the person who is sort of "non-physical," who doesn't get involved in "earthly" things, who doesn't work very much or think very hard, and who spends most of his time meditating about how he'd rather be in heaven. As long as he's on earth, though, he has one main duty in life: Get stepped on for Jesus. The "spiritual" man, in this view, is a wimp. A Loser. But at least he's a Good Loser.
If the Gospel of Judas found in Codex Tchacos can be convincingly identified as being a Coptic translation of the original Greek Gospel of Judas that Bishop Ireneaus mentioned around A.D. 180 in his book, "Against Heresies," it will be an important step in the study of ancient gnosticism. We would have for the first time the chance to trace back the history of Sethian gnosticism to before the time of Irenaeus. This would be a significant gain in our knowledge of early Christianity.
I think we should stop treating ["God works in mysterious ways"] as any kind of wisdom and recognize it as the transparently defensive propaganda that it is. A positive response might be, "Oh good! I love a mystery. Let's see if we can solve this one, too. Do you have any ideas?
For truly barren is profane education, which is always in labor but never gives birth. For what fruit worthy of such pangs does philosophy show for being so long in labor? Do not all who are full of wind and never come to term miscarry before they come to the light of the knowledge of God, although they could as well become men if they were not altogether hidden in the womb of barren wisdom?
Like the Church the individual Christian will not be able to escape the deep ambiguities of this-wordly existence whether in its cultural, social, political or other aspects, and he too will inevitably be a mixture of good and evil, with a compromised life, so that he can only live eschatologically in the judgment and mercy of God, putting off the old man and putting on Christ anew each day, always aware that even when he has done all that it is his duty to do he remains an unprofitable servant, but summoned to look away from himself to Christ, remembering that he is dead through the cross of Christ but alive and risen in Him. His true being is hid with Christ in God.The whole focus of his vision and the whole perspective of his life in Christ’s name will be directed to the unveiling of that reality of his new being at the parousia, but meantime he lives day by day out of the Word and Sacraments. As one baptized into Christ he is told by God’s Word that his sins are already forgiven and forgotten by God, that he has been justified once for all, and that he does not belong to himself but to Christ who loved him and gave Himself for him. As one summoned to the Holy Table he is commanded by the Word of God to live only in such a way that he feeds upon Christ, not in such a way that he feeds upon his own activities or lives out of his own capital of alleged spirituality. He lives from week to week, by drawing his life and strength from the bread and wine of the Lord’s Supper, nourished by the body and blood of Christ, and in the strength of that communion he must live and work until Christ comes again. As often as he partakes of the Eucharist he partakes of the self-consecration of Jesus Christ who sanctified Himself for our sakes that we might be sanctified in reality and be presented to the Father as those whom He has redeemed and perfected (or consecrated) together with Himself in one. Here He is called to lift up his heart to the ascended Lord, and to look forward to the day when the full reality of his new being in Christ will be unveiled, making Scripture and Sacrament no longer necessary.
In other words, I have tried to learn in my writing a monastic lesson I could probably not have learned otherwise: to let go of my idea of myself, to take myself with more than one grain of salt... In religious terms, this is simply a matter of accepting life, and everything in life as a gift, and clinging to none of it, as far as you are able. You give some of it to others, if you can. Yet one should be able to share things with others without bothering too much about how they like it, either, or how they accept it. Assume they will accept it, if they need it. And if they don’t need it, why should they accept it? That is their business. Let me accept what is mine and give them all their share, and go my way.
It is natural to speak of hymns as "poems," indiscriminately, for they have the same structure. But a hymn is not necessarily a poem, while a poem that can be sung as a hymn is something more than a poem. Imagination makes poems; devotion makes hymns. There can be poetry without emotion, but a hymn never. A poem may argue; a hymn must not. In short to be a hymn, what is written must express spiritual feelings and desires. The music of faith, hope and charity will be somewhere in its strain.
God structures his authority based on how he operates internally—that is, how each member of the trinity sees and interacts with each other. God never asks us to function in our obedience outside his personal examples.
Just as the church needs members with different skills, our world must have various forms of labor, interdependent and thus valuable. A world full of ministers would be without churches, bread for the Lord's Supper, and printed Bibles to read.
No scientist ever begins his work de novo; while he works with the methodological questioning of what he has already known he builds on knowledge already achieved and engages in a movement of advance. But it is one of the worst characteristics of theological study, whether in biblical interpretation or in dogmatic formulation, that every scholar nowadays thinks he must start all over again, and too many give the impression that no one ever understood this or that until they came along.
True thinking takes place within a frame of continuous historical development in which progress in understanding is being made. . . . No constructive thinking that is worth while can be undertaken that sets at nought the intellectual labours of the centuries that are enshrined in tradition, or be undertaken on the arrogant assumption that everything must be thought through de novo as if nothing true had already been done or said. He who undertakes that kind of work will inevitably be determined unconsciously by the assumptions of popular piety which have already been built into his mind.