Best 4545 quotes in «christianity quotes» category

Old age is not a limitation or that your time have expired. Retirement is not that you are tired.You have more experience

Oh, well,” yawned Vernon, “we all know that it’s you Christians who go in for whips and tortures and burnings alive. Poor degraded sensualists like myself believe in the motto ’Live and let live.

O Lord, Thy Word, gives me hope.

Olympus is still a patriarchy. Zeus heads his royal household as jealously as Jehovah rules his harem of dull, harp-playing angels. Both are templates for order on earth, don’t you think?

O LORD God give us a heart to heed to thy holy word.

O LORD let thy peace be upon all people.

O miracle—thus to be able to give [peace] we ourselves do not possess, sweet miracle of our empty hands!

On a social level, secularism is safe. As literally the world's most fundamental conformist, the secularist wants to call himself a revolutionary all in the same. In most parts of the present world, rebellion against Christianity is not really much of a rebellion if one is to consider 'rebellion' something of a courageous sort or a bold act. Long ago Christ was crucified, and in some form or another, to this day, the scorn continues for 'little Christs'. The world hates Christians, and according to Christ, it is supposed to hate Christians. A true Christianity is a true rebellion; and for one to be 'freed from Christianity' is for one to religiously conform to the pressures of the rest of the world, for one to be freed from freedom.

...once again I saw that incredulous question, that dawning hope: We are not alone, then? We have brothers in other places? We have friends we never knew?

O my Mansoul, I have lived, I have died, I live, and I will die no more for thee. I live that thou mayest not die. Because I live thou shalt live also; I reconciled thee to my Father by the blood of My cross, and being reconciled thou shalt live through me. I will pray for thee, I will fight for thee, I will yet do thee good. Nothing can hurt thee but sin; nothing can grieve Me but sin; nothing can make thee base before thy foes but sin; take heed of sin, my Mansoul.

Once again, it is difficult to start from the premise of mindless evolution and end with the idea that humans are anything more than organisms bent on preserving and passing on their DNA. The fact that humans not only pursue art, philosophy, and science, but also exult in those things more than reproduction cannot easily be explained through materialism.

Once more, the joyful character of the eucharistic gathering must be stressed. For the medieval emphasis on the cross, while not a wrong one, is certainly one-sided. The liturgy is, before everything else, the joyous gathering of those who are to meet the risen Lord and to enter with him into the bridal chamber. And it is this joy of expectation and this expectation of joy that are expressed in singing and ritual, in vestments and in censing, in that whole 'beauty' of the liturgy which has so often been denounced as unnecessary and even sinful. Unnecessary it is indeed, for we are beyond the categories of the 'necessary.' Beauty is never 'necessary,' 'functional' or 'useful.' And when, expecting someone whom we love, we put a beautiful tablecloth on the table and decorate it with candles and flowers, we do all this not out of necessity, but out of love. And the Church is love, expectation and joy.

Once I am alive, I still have the chance to live rightly for the rest of my life.

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!")

Once a monk had given himself to his new monastic master he had to obey him – or face the consequences. Numerous rules begin with the formulation ‘Cursed be . . .’. Cursed were those who didn’t give all their wealth to the monastery; cursed were those who shaved without having been ordered to; cursed were those who looked at another monk with desire. If a monk ate, say, the forbidden fruit of cucumber at the wrong time then, the law informed him, ‘he sins’. At least sixty of the rules were devoted to sexual transgressions. Looking desirously at the nakedness of your neighbour while he washed was wrong; as was staring ‘with desirous feeling’ at your own nakedness; those who sat ‘close to one’s neighbour with a filthy desire in their heart’ were also ‘cursed’. Note that last one: ‘with a filthy desire in their heart’. No sin had been committed. The mere intention of sin was now a sin in itself. In Shenoute’s monastery even thoughts were policed. ‘Can any hide himself in secret places that I shall not see him?’ the Lord had asked. The answer from the White Monastery at least was a resounding no. As this new generation of hard-line Christian preachers constantly reminded their congregations in fierce, hectoring speeches, there was nowhere to hide from the all-seeing eyes of the Lord.

Once, during my Catholic days, I was complaining with a Catholic friend about how terrible the teaching was in parish life. A priest listening to us said that everything we griped about was true, but we didn't have to resign ourselves and our children to this fate. 'You could go online to Amazon.com tonight and have sent to you within a week a theological library that Aquinas would have envied,' he said. 'My parents raised me in the seventies, which was the beginning of the catechesis nightmare. They knew that if they were going to raise Catholic kids, they would have to do a lot of it themselves, and they did. So do you.

Once inside a monastery, the monk’s life was no longer his own. Certainly his property was not. Even clothes had to be given up and left outside so that the monks might obtain equality ‘in all things and desire might not find a place among foolish people’. The monastery itself, however, not only desired possessions but categorically demanded them: a condition of entering was that each monk and nun must sign all their earthly possessions over to the monastery, in writing, within three months of joining. If they did not, then for this too they would find themselves, in the words of the rules, ‘cursed’.

Once bitten, twice shy, thrice shame on me!

Once a man discovers that his obedience is primarily for others’ sake, that every miracle that ever amazed happened because of someone’s obedience somewhere, that properly understood, his obedience prepares the way for His visitation, well, then we run up against the appalling result of attentive servants gladly going about His bidding without the slightest hesitation. Indeed, in the worse cases, they run where He says run with reckless abandon.

Once more the priestly instinct of the Jew perpetrated the same old master crime against history--he simply struck out the yesterday and the day before yesterday of Christianity, and invented his own history of Christian beginnings. Going further, he treated the history of Israel to another falsification, so that it became a mere prologue to his achievement: all the prophets, it now appeared, had referred to his "Saviour."... Later on the church even falsified the history of man in order to make it a prologue to Christianity.

Once we have seen Him in a stable, we can never be sure where He will appear or to what lengths he will go or to what ludicrous depths of self-humiliation He will descend in His wild pursuit of men.

Once you attain the state of Absolute Oneness or Non-Duality, you become one of those spiritual legends that humanity so gloriously venerates as the founding fathers of religion.

Once the wounded child awakens to its human self, a primal scream emerges from the depths of denial like the Kraken released from its underwater prison.

Once you emerge from the state of absolute divinity, the self within you becomes Christ – it becomes Buddha – it becomes Moses – it becomes Krishna. The sage who emerges from the state of non-duality begins to perceive the self as Christ, not Christ as Christ – the self as Moses, not Moses as Moses – the self as Mohammed, not Mohammed as Mohammed – the self as Krishna, not Krishna as Krishna.

One fundamental flaw of Christianity in the western hemisphere is that we are more devil-conscious than we are God-conscious. We have even given the devil a throne to sit on.

One final thought. In the years leading up to my trial, whenever I was caught in bumper-to-bumper traffic on the highway leading to my cottage, creeping along behind a battered, rust eaten pick-up truck with a sticker on its rear bumper that read JESUS SAVES, I used to think don't count on it, buster. Now I am no longer sure.

One example is the familiar parable of the prodigal son (Luke 15:11-32), which in some ways might be better called the parable of the elder brother. For the point of the parable as a whole - a point frequently overlooked by Christian interpreters, in their eagerness to stress the uniqueness and particularity of the church as the prodigal younger son who has been restored to the father's favor - is in the closing words of the father to the elder brother, who stands for the people of Israel: 'Son, you are always with me, and all that is mine is yours. It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found.' The historic covenant between God and Israel was permanent, and it was into this covenant that other peoples too, were now being introduced. This parable of Jesus affirmed both the tradition of God's continuing relation with Israel and the innovation of God's new relation with the church - a twofold covenant.

One important aspect of justice, Jose Miranda reminds us, involves the restoration of what has been stolen. Giving food to the hungry or clothing to the naked is not a charitable handout but an exercise in simple justice - restoring to the poor what is rightfully theirs, what has been taken from them unjustly.

One man with God is a majority.

One needn't identify as a feminist to participate in the redemptive movement of God for women in the world, The gospel is more than enough. Of course it is! But as long as I know how important maternal health is to Haiti's future, and as long as I know that women are being abused and raped, as long as I know girls are being denied life itself through selective abortion, abandonment, and abuse, as long as brave little girls in Afghanistan are attacked with acid for the crime of going to school, and until being a Christian is synonymous with doing something about these things, you can also call me a feminist.

One of my confreres sketched an explanation that attracted me: since the process of digestion is under the control of the brain, its cessation gave repose to the brain, allowed it a vacation.

One of God's perfect gift to man is the power of choice.Many at times we tend to say God is intervening for us but we forget He has given us the gift of choice the more reason God is mostly silent on our issues.You hold the power in your hands so choose right.

One might well conceive all of human history as the story of humankind's journey from beauty lost to beauty gradually sought and regained. Never, over the centuries, has the human need for beauty been extinguished...Art, somehow removed from the practical demands of everyday life, reveals that our kinship is not with the biological world only; it is also with the spiritual world.

One must love God first, and only then can one love one's closest of kin and neighbors. We must not be idols to one another, for such is not the will of God.

One of our goals is to encourage people that there is hope, there is a future.

One of the enemy's sneaky attacks against the joy of our salvation is to put us in the spiral of self-condemnation.

One of the truly bizarre things about our current cultural situation is that the leading figures of the scientific establishment seem genuinely amazed that the citizens do not accept finch-beak variation as proof of the claim that humans, like all animals and plants, are accidental products of a purposeless universe in which only material processes have operated from the beginning.

One of the less savory notions of the early Church was that of the abominable fancy, the idea that part of the joy of the saved lay in contemplating the tortures of the damned.

One of the questions asked by al-Balkhi, and often repeated to this day, is this: Why do the children of Israel continue to suffer? My grandmother Dodo thought it was because the goyim were jealous. The seder for Passover (which is a shame-faced simulacrum of a Hellenic question-and-answer session, even including the wine) tells the children that it's one of those things that happens to every Jewish generation. After the Shoah or Endlösung or Holocaust, many rabbis tried to tell the survivors that the immolation had been a punishment for 'exile,' or for insufficient attention to the Covenant. This explanation was something of a flop with those whose parents or children had been the raw material for the 'proof,' so for a time the professional interpreters of god's will went decently quiet. This interval of ambivalence lasted until the war of 1967, when it was announced that the divine purpose could be discerned after all. How wrong, how foolish, to have announced its discovery prematurely! The exile and the Shoah could now both be understood, as part of a heavenly if somewhat roundabout scheme to recover the Western Wall in Jerusalem and other pieces of biblically mandated real estate. I regard it as a matter of self-respect to spit in public on rationalizations of this kind. (They are almost as repellent, in their combination of arrogance, masochism, and affected false modesty, as Edith Stein's 'offer' of her life to expiate the regrettable unbelief in Jesus of her former fellow Jews.) The sage Jews are those who have put religion behind them and become in so many societies the leaven of the secular and the atheist.

One solved nothing by waving the commandments like a bludgeon at people's heads. There was no point in shouting damnation at a man who was already walking himself to hell on his own two feet. One had to pray for the Grace of God and then go probing like a good psychologist for the fear that might condition him to repentance or the love that might draw him toward it.

One subtle arena of attack is in the area of pride. Praying people can become prideful about their praying. Non-participants can become prideful in their resistance. The enemy seeks to divide and conquer every initiative of prayer.

One thing is needful; to know and abide in the Lord Jesus Christ.

One way to handle the discrepancy between our beliefs and our sinful inclinations is to repent, pray for grace and forgiveness, and struggle on in the belief that God will forge a greater harmony for us out of our battle with sin. That is the Christian approach. ~ p.75

On Holy Saturday I do my best to live in that place, that wax-crayon place of trust and waiting. Of accepting what I cannot know. Of mourning what needs to be mourned. Of accepting what needs to be accepted. Of hoping for what seems impossible.

One of the reasons God did not make a lover for Himself when He made one for Adam is because He knew that fewer people would take Him seriously once He had an ex.

One of the things that I find especially worrisome is the propensity for people to perceive reality as dyadic, comprised of two oppositional elements. Some prominent examples are our assignment of good–evil, right–wrong, just–unjust, heaven–hell, conservative–liberal, rich–poor, us–them. I also refer to this as compartmental minimalism because of our tendency to force our understanding of reality into as few categories as possible. Essentially, by perceiving reality in this way, we intentionally and unintentionally, reduce the cognitive load. We do not want the hassle of too many details or abstractions; however, this convenience comes at a cost that goes unacknowledged. We essentially build a false reality bit-by-bit.

One retired pastor, who felt that he was being called to write a book about homosexuality, interviewed me. He said he wanted his book to be pastorally compassionate toward gay people while exhorting the church to remain firm in holding to a traditional, biblical sexual ethic. He said, "You have to be careful to not love people too much. Loving people changes you." Indeed, loving people does change you. Loving people who are different than you changes you. But it seems to me that such change is consistent with the call of Christ. Allowing your heart to enter the beauty and brokenness of another's life (which really isn't so different from your own), to hear hopes and dreams and disappointments, fears and hurts and joys does change you. One ought not be afraid of that.

One should preach not from one's rational mind but rather from the heart. Only that which is from the heart can touch another heart. One must never attack or oppose anyone. If he who preaches must tell people to keep away from a certain kind of evil, he must do so meekly and humbly, with fear of God.

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_.

One spiritual writer has observed that human beings are born with two diseases: life, from which we die; and hope, which says the first disease is not terminal. Hope is built into the structure of our personalities, into the depths of our unconscious; it plagues us to the very moment of our death. The critical question is whether hope is self-deception, the ultimate cruelty of a cruel and tricky universe, or whether it is just possibly the imprint of reality.