Best 4545 quotes in «christianity quotes» category

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    Ang peace ay matatagpuan sa dako ng pagsunod, sa paglabas ng pinto. Ang peace ay matatagpuan sa dako ng pagsunod, sa paglabas ng pinto. Ang peace ay hindi makukuha sa paghingi mo sa Diyos ng ibang mga sitwasyon. Ang peace ay makakamtan kapag nahanap mo ang Diyos sa kabila ng mga suliraning ito.

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    Ang pag-develop sa kakayahan na magabayan ng Diyos ay mas tungkol sa pagiging consistent na pagsunod, kaysa sa nakakabilib na discernment.

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    Ang isang paraan para magsimula ay sa pamamagitan ng pagtatanong kung ano ang will ng Diyos hindi sa paroroonang lugar o darating na panahon, kundi dito at ngayon.

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    An idle mind was a recipe for disaster. Bathsheba wasn’t just teetering on the edge; I knew she was going to be diving right into a pool of tragedy.

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    An imagined pleasure is never really the pleasure, but an imagined pain, in a very real sense, is the pain, because so much of pain is the consciousness of it. It makes itself objective. Whereas to think about pleasure is to step outside of it; to think about a presently felt pain is to step inside it. And in a very real sense, we’ve already got them in Hell.

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    An I mo chridhe, I mo ghraidh. - In Iona that is my heart's desire, Iona that is my love.

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    An instrument s a tool that is actively used to change something, and God has called all of his people to be instruments of change in his redemptive hands

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    Another component to living in the weeds and trees is earthly success, which will quickly place a crown on our heads without discipleship. The answer is Jesus Christ and it will always be him.

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    Another major difference between justice in the Bible and our modern views of justice is that in our world, justice has to be enforced by institutions like the police force, courts systems, and prisons. This gives rise to the impression that doing justice is the responsibility of only a few people. If something is broken and it’s not our fault, then we commonly assume we don’t have to do anything to fix it. In the biblical world, however, justice was done by everyone and was everyone’s responsibility. Because of that, justice was taught not merely enforced.

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    Another way to describe the dilemma for religious faith is that pluralism creates social conditions in which God is no longer an inevitability. While it is possible to believe in God, one has to work much harder at it because the framework of belief is no longer present to sustain it. The presumption of God and of his active presence in the world cannot be easily sustained because the most important symbols of social, economic, political, and aesthetic life no longer point to him. God is simply less obvious than he once was, and for most no longer obvious at all - quite the opposite.

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    Anticipating death and calling it gain, Christians are evangelists of the grotesque. The very hope of the Gospel rests directly upon our ability to imagine a world in which suffering serves as the soil from which resurrection springs.

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    Anybody who wants to get their way says that Jesus supports their view. But that isn't Jesus' fault.

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    Any bridge you refuse to burn gives Satan an invitation and re-entry point into your life.

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    Any day God removes His hand from you, you are finished. Your hope and trust is only in Him. Your confidence, your strength, your power and your life is in God. There is no better life without Him. Look around the world and you will understand me.

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    Any church that operates in prayerless and powerless Christianity spend their days and years conducting dust to dust rites in the burial grounds.

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    Anyone is capable of going to Heaven. Heaven is our home. People ask me about death and whether I look forward to it and I answer, 'Of course', because I am going home. Dying is not the end, it is just the beginning. Death is a continuation of life. This is the meaning of eternal life; it is where our soul goes to God, to be in the presence of God, to see God, to speak to God, to continue loving Him with greater love because in Heaven we shall be able to love Him with our whole heart and our soul because we only surrender our body in death - our heart and our soul live forever. When we die we are going to be with God, and all those we have known who have gone before us: our family and our friends will be there waiting for us. Heaven must be a beautiful place.

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    Anyone capable of love is capable of being saved.

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    Anyone who utters “salvation only through Christ” inadvertently commits to the greatest blasphemy of all, which is differentiation, and this in turn diminishes the very essence of the title Christian.

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    Any prophet who does not refer you to christ is not a true prophet.

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    Any religion can be compared to the attic of an old home. Unless the attic is regularly cleaned, it gathers dust and cobwebs and eventually becomes unusable. Similarly, if a religion cannot be updated or cleaned from time to time, it loses its usefulness and cannot relate anymore to changed times and people.

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    Anything that doubt me can´t doubt my God. Any situation that is too high for me can never be too high for my God.

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    Anything that dims my vision of Christ, or takes away my taste for Bible study, or cramps my prayer life, or makes Christian work difficult, is wrong for me, and I must, as a Christian, turn away from it.

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    A piece of paper doesn't make you a pastor any more than making predictions makes you a prophet.

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    Apprenticeship assumes that knowing a trade not only comes by numbers and outlines but also by watching and inhabiting. Knowing is found in these forms, because teaching is. We teach not only by our words and assignments but also by the manner of our words and the ways we ourselves already embody the assignments we give.

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    A preacher shouldn't preach just to make you feel good. Then it's about the money not about the teach. He should preach the truth because the truth shall set you free.

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    A religion which supplies only mercy and forgiveness must create demand through systems of oppression. The genius of Christianity is that it caters to opposite extremes--the oppressed who demands mercy and the oppressor who demands forgiveness.

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    Arab nationalism in its traditional form was the way in which secular Arab Christians like Edward had found and kept a place for themselves, while simultaneously avoiding the charge of being too 'Western.' It was very noticeable among the Palestinians that the most demonstrably 'extreme' nationalists—and Marxists—were often from Christian backgrounds. George Habash and Nayef Hawatmeh used to be celebrated examples of this phenomenon, long before anyone had heard of the cadres of Hamas, or Islamic Jihad. There was an element of overcompensation involved, or so I came to suspect.

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    Are we creating and cultivating things that have a chance of furnishing the New Jerusalem? Will the cultural goods we devote our lives to - the food we cook and consume; the music we purchase and practice; the movies we watch and make; the enterprises we earn our paychecks from and invest our wealth in - be identified as the glory and honor of our cultural tradition? Or will they be remembered as mediocrities at best, dead-ends at worst? This is not the same as asking whether we are making "christian" culture.

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    Arise and shine bright.

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    Arguments escalate when we want to be right more than we want to be CHRIST. It's easy to get blinded in the heat of disagreement. Soon, all we want is to win. Even if victory requires sin. The one who wins the argument is usually the one who acts LESS like Christ.

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    Art is the effort to appreciate and express the God who is its Beauty.

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    Art is love creating new worlds; justice is love rolling up its sleeves to heal the old one.

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    As a convinced atheist, I ought to agree with Voltaire that Judaism is not just one more religion, but in its way the root of religious evil. Without the stern, joyless rabbis and their 613 dour prohibitions, we might have avoided the whole nightmare of the Old Testament, and the brutal, crude wrenching of that into prophecy-derived Christianity, and the later plagiarism and mutation of Judaism and Christianity into the various rival forms of Islam. Much of the time, I do concur with Voltaire, but not without acknowledging that Judaism is dialectical. There is, after all, a specifically Jewish version of the eighteenth-century Enlightenment, with a specifically Jewish name—the Haskalah—for itself. The term derives from the word for 'mind' or 'intellect,' and it is naturally associated with ethics rather than rituals, life rather than prohibitions, and assimilation over 'exile' or 'return.' It's everlastingly linked to the name of the great German teacher Moses Mendelssohn, one of those conspicuous Jewish hunchbacks who so upset and embarrassed Isaiah Berlin. (The other way to upset or embarrass Berlin, I found, was to mention that he himself was a cousin of Menachem Schneerson, the 'messianic' Lubavitcher rebbe.) However, even pre-enlightenment Judaism forces its adherents to study and think, it reluctantly teaches them what others think, and it may even teach them how to think also.

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    Art is powerful. It has both the ability to create chaos and to unify. We respond to art on an emotional level and it moves us to rethink how we go about our living in the world and living with each other.

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    As a child abuse and neglect therapist I do battle daily with Christians enamored of the Old Testament phrase "Spare the rod and spoil the child." No matter how far I stretch my imagination, it does not stretch far enough to include the image of a cool dude like Jesus taking a rod to a kid.

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    As a church, we need to be very careful about developing and expressing opinions on these topics.

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    As a house can be only be built satisfactorily and durably when there is a foundation, and a picture can be painted only when there is something prepared to paint it on, so carnal love is only legitimate, reasonable, and lasting when it is based on the respect and love of one human being for another.

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    As an evangelical Christian, I come to this discussion with motivations about the common good and human flourishing, but beyond these merely natural goods to an even deeper concern for what I believe to be the purpose of the entire cosmos: the gospel of Jesus Christ.

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    As a people, we have been tolled farther and farther away from the facts of what we have done by the romanticizers, whose bait is nothing more than the wishful insinuation that we have done no harm. Speaking a public language of propaganda, uninfluenced by the real content of our history which we know only in a deep and guarded privacy, we are still in the throes of the paradox of the “gentleman and soldier.” However conscious it may have been, there is no doubt in my mind that all this moral and verbal obfuscation is intentional. Nor do I doubt that its purpose is to shelter us from the moral anguish implicit in our racism—an anguish that began, deep and mute, in the minds of Christian democratic freedom-loving owners of slaves.

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    As church leaders, part of our job is to create ministry where serving is a pleasure. And one way we can do that is by tempering the expectations placed on volunteers and simplifying their responsibilities. Eliminating any secondary agenda is always a good thing.

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    As creativity becomes intertwined with our identity and livelihood, we forget its intrinsic value. We think everything must have a practical purpose – but isn’t life more than a series of accomplishments? We’ve forgotten that pleasure isn’t sinful, and so we scramble for ways to justify that which brings us joy.

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    As Christians we are constantly bombarded with attitudes and values which are contrary to biblical teaching.

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    As church leaders, our opinions on these topics aren't necessary to effectively love and support families who have children with disabilities. Encourage ministry team members and volunteers to remember the calling of the church: to enable families to develop a growing relationship with Jesus Christ.

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    As a historian, I confess to a certain amusement when I hear the Judeo-Christian tradition praised as the source of our concern for human rights. In fact, the great religious ages were notable for their indifference to human rights in the contemporary sense. They were notorious not only for acquiescence in poverty, inequality, exploitation and oppression but for enthusiastic justifications of slavery, persecution, abandonment of small children, torture, genocide.

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    As a motivation —for humans, but Christians especially— guilt is always wrong and can never move them to do anything He wants of them. Never let them realize that.

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    As a rule, Americans are big on that word “choice” and some souls can be captured simply by dangling before the creature a continual, lifelong supply of things from which to choose.

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    As a teenager, I loved how I looked in the outfit of using drugs and exercising poor judgement. I had tried it on, spun around in the mirror, and decided I would choose this look, this image, this identity. But eventually and without realising it, the ability to choose had gone. I had become what at first I had only pretended to be.

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    As a result, the success of the ministry volunteers is often every bit as important as the success of the participating kids. And the skills of the ministry leaders do impact the accommodation plans that are developed for participants with special needs.

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    As Christians, we should live a Kingdom-driven life

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    As believers, everything we do is based on how we view God.