Best 42 quotes of Miroslav Volf on MyQuotes

Absolute hospitality would in no way amount to the absence of violence. To the contrary, it would enthrone violence precisely under the guise of nonviolence because it would leave the violators unchanged and the consequences of violence unremedied.

After my engagement with Muslim friends, I pray more than I used to pray. My prayer life has been enriched by my encounter with some Muslims, encouraged by their devotion and also enriched by the ways in which they pray. Have I compromised in this way at all? No, to the contrary, I've gone deeper in my faith and I think my love for God has been deepened and made more intelligent in a sense, more rich by that very encounter.

Because the Christian God is not a lonely God, but rather a communion of three persons, faith leads human beings into the divine communion. One cannot, however, have a self-enclosed communion with the Triune God- a "foursome," as it were-- for the Christian God is not a private deity. Communion with this God is at once also communion with those others who have entrusted themselves in faith to the same God. Hence one and the same act of faith places a person into a new relationship both with God and with all others who stand in communion with God.

Christ came to transform us from never enough people - to more than enough people; that through his poverty we may become rich.

Christians believe that there will be a Judgment Day at the end. And it is my belief that on that day justice will be done and there will be a reconciliation between those who have profoundly injured one another takes place.

Christ's indwelling presence has freed us from exclusive orientation toward ourselves and opened us up in two directions: toward God, to receive the good things in faith, and toward our neighbor, to pass them on in love.

Every word and every deed, every thought and every gesture, even the simple act of paying attention can be a gift and therefore an echo of God’s life in us.

For Christian faith not to be idle in the world, the work of doctors and garbage collectors, business executives and artists, stay-at-home moms or dads and scientists needs to be inserted into Gods story with the world. That story needs to provide the most basic rules by which the game in all these spheres is played.

Forgiveness flounders because I exclude the enemy from the community of humans and myself from the community of sinners.

For many Americans, Osama bin Laden is the paradigmatic Muslim, an absurd conviction for anyone who has lived with Muslims.

God is the utterly loving giver. God doesn't just love. God is love.

Honoring everyone contains the promise of possibility.

I do believe that Muslims and Christians and Jews pray to the same God. And yet they understand who God is in significantly different ways.

I don't think we need to agree with anyone in order to love the person. The command for Christians to love the other person, to be benevolent and beneficent toward them, is independent of what the other believes.

If evangelism isn't an expression of love of neighbor, it isn't Christian evangelizing. And love of neighbor includes not only what I say to the neighbor but how I say that.

If I say, 'I forgive you,' I have implicitly said you have done something wrong to me. But what forgiveness is at its heart is both saying that justice has been violated and not letting that violation count against the offender.

If no one remembers a misdeed or names it publically, it remains invisible. To the observer, its victim is not a victim and its perpetrator is not a perpetrator; both are misperceived because the suffering of the one and the violence of the other go unseen. A double injustice occurs-the first when the original deed is done and the second when it disappears.

If we can exit a relationship, pressure to reconcile lessens; if we must live with those who have wronged us, we are pushed to reconcile.

If we don't learn to live with one another we will not live. We will either love each other as neighbors or we won't be. I believe that it is an insult to me as a Christian to say that I cannot love as neighbor somebody who thinks differently than I do.

If you take the 'love your enemy' out of Christianity, you've 'unChristianed' the Christian faith.

In a way, fraud in business is no different from infidelity in marriage or plagiarism in scholarly work. Even people committed to high moral standards succumb.

In good relationships, we are happy to grow as the other person becomes part of us and who we are.

Love properly understood is God—the font of all creation and the ultimate goal of all desires; God properly understood is love.

Naked need is the occasion for God's giving, not a need adorned with the clean, elegant robes of respectability and good works.

Prejudice is a form of untruthfulness, and untruthfulness is an insidious form of injustice.

Rules help govern and steer a relationship along, so they're good things. But they become bad things when they become the narrow gate though which the relationship must always pass. When this happens, the rules become the basis for the relationship and, in a sense, become a substitute for the relationship.

Some Jews and Muslims accuse Christians of being idolatrous for believing in the Trinity. My response to both groups is that they fundamentally misunderstand the Christian understanding of the Trinity.

The difference between justice and forgiveness: To be just is to condemn the fault and, because of the fault, to condemn the doer as well. To forgive is to condemn the fault but to spare the doer. That's what the forgiving God does.

The goal of pursuit of justice must not simply be that justice happens but that reconciliation also happens.

Theology is not only about understanding the world; it is about mending the world.

There is no more effective way to radicalize American Muslim youth than for political leaders to make public displays of prejudice against all Muslims. Suspicion will undermine their sense of identification with America and alienate some from both the culture and from politics.

The significance of the crucifixion is not only what God does for us; consistently throughout the New Testament the crucifixion is portrayed as the pattern that we are to follow. It is a model of social behavior toward the other as well as a statement about what God has done for us.

To triumph fully, evil needs two victories, not one. The first victory happens when an evil deed is perpetrated; the second victory, when evil is returned. After the first victory, evil would die if the second victory did not infuse it with new life.

We lead our lives well when we love God with our whole being and when we love neighbors as we (properly) love ourselves.

We will not "forget" so as to be able to rejoice; we will rejoice and therefore let those memories (of wrongs suffered) slip out of our minds!

Whatever the reasons, when forgiveness happens it is always a miracle of grace. The obstacles in its way are immense

All sufferers can find comfort in the solidarity of the Crucified; but only those who struggle against evil by following the example of the Crucified will discover Him at their side. To claim the comfort of the Crucified while rejecting His way is to advocate not only cheap grace but a deceitful ideology. Within the overarching theme of self-donation the theme of solidarity must be fully affirmed, for it underlines rightly the partiality of divine compassion towards the ‘harassed and helpless’.

Forgiveness flounders because I exclude the enemy from the community of humans even as I exclude myself from the community of sinners. But no one can be in the presence of the God of the crucified Messiah for long without overcoming this double exclusion — without transposing the enemy from the sphere of the monstrous… into the sphere of shared humanity and herself from the sphere of proud innocence into the sphere of common sinfulness. When one knows [as the cross demonstrates] that the torturer will not eternally triumph over the victim, one is free to rediscover that person’s humanity and imitate God’s love for him. And when one knows [as the cross demonstrates] that God’s love is greater than all sin, one is free to see oneself in the light of God’s justice and so rediscover one’s own sinfulness.

In his early text, somewhat cumbersomely titled 'Towards a Critique of Hegel's PHILOSOPHY OF RIGHT,' the young Karl Marx famously noted that religion - the Christian faith, he meant primarily - is 'the opiate of the people.' It's a drug, and it's a 'downer' or 'depressant' insulating people from the pain of oppressive social realities and consoling them with a dream world of heavenly bliss. Alternatively, religion can function as an 'upper,' a 'stimulant' energizing people for the tasks at hand - a function of religion Marx failed to grasp.

The practice of non-violence requires a belief in divine vengeance.

The principle cannot be denied: the fiercer the struggle against the injustice you suffer, the blinder you will be to the injustice you inflict. We tend to translate the presumed wrongness of our enemies into an unfaltering conviction of our own rightness.

To live with integrity, it is important to know what's right and what's wrong, to be educated morally. However, merely KNOWING is not enough. Virtuous character matters more than moral knowledge. The reason is simple: like the self-confessing apostle Paul in Romans 7, most of those who do wrong know what's right but find themselves irresistibly attracted to its opposite. Faith idles when character shrivels