Best 843 quotes in «theology quotes» category

Not only had I got rid of the theology and the supernatural, but I had found the truth of evolution.

Not saying fashion and outward appearance count for nothing. They're just not very important to people of substance.

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.

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.

Not the last time in Western history, the revolutionaries armed themselves with a new religion to steel themselves for greater outrageous.

Oh, I’m a great believer in IDIC, Commander: Infinite diversity in infinite combination. The beauty of it is that nobody’s wrong. Logic, Battle. They’re all facets of the same thing. As if the true reality of the universe, whatever final answers there are to be discovered—if they can be discovered—is like a hyperdimensional string. Look at it one way it’s an electron. Another way and it’s a proton. Yet another one you can see a veteran. But it’s all the same thing, just different ways of looking is all.

Očevidno je da ne postoji nikakav smisao povijesti koji bi se dao spasiti leđima okrenutim prema Auschwitzu niti postoji Bog kojemu se čovjek može klanjati leđa okrenutih prema Auschwitzu. Kao teološko-politička katastrofa Auschwitz ne ostavlja pošteđenima niti kršćanstvo i njegovu teologiju niti društvo i njegovu politiku.

Of all the conceptions of the divine, of all the language Jesus could put on the lips of the God character in the story he tells, that’s what he has the Father say. “You are always with me, and everything I have is yours.” ... Millions of people in our world were told that God so loved the world, that God sent his son to save the world, and that if they accept and believe in Jesus, then they’ll be able to have a relationship with God... But there’s more. Millions have been taught that if they don’t believe, if they don’t accept in the right way, that is, the way the person telling them "the gospel" does, and they were hit by a car and died later that same day, God will have no choice but to punish them forever in conscious torment in hell... A loving heavenly father who will go to extraordinary lengths to have a relationship with them would, in the blink of an eye, become a cruel, mean, vicious tormentor who would ensure that they had no escape from an endless future of agony... if your God is loving one second and cruel the next, if your God will punish people for all eternity for sins committed in a few short years, no amount of clever marketing or compelling language or good music or great coffee will be able to disguise that one, true, glaring, untenable, acceptable, awful reality... sometimes the reason people have a problem accepting the gospel is that they sense that the God lurking behind Jesus isn’t safe, loving, or good. It doesn’t make sense, it can’t be reconciled, and so they say no... God creates, because the endless joy and peace and shared life at the heart of this God knows no other way. Jesus invites us into THAT relationship, the one at the center of the universe... so when the gospel is diminished to a question of whether or not a person will “get into heaven,” that reduces the good news to a ticket, a way to get past the bouncer and into the club. The good news is better than that. (excerpts all from chapter 7)

Oh, sometimes I like to put the sand of doubt into the oyster of my faith." (Br. Cadfael)

Once humanity discovers what's behind the mirror of all the ruling class of governments and religions there will be a new beginning of justice called Enlightenment.

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 you begin to conquer your fear of failure, things that once registered as risks don't anymore.

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.

One of the biggest dangers on the left-hand path, according to Zeena, is that the initiate often adheres to the need of ‘maintaining his personality’, even when consciousness expands beyond every known border. The left-hand path requires, [...] that certain aspects of the self dies, something which she believes to be elucidated in the tantric death symbolism. --About Zeena Schreck by Malin Fitger 'Contemporary notions of Kundalini, its background and role within new Western religiosity,' University of Stockholm, 2004

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.

One of the most common criticisms of my theology is that I have placed compassion ahead of orthodoxy. Aside from the fact that this is a very false assumption, as my stances are based on deeply studied convictions, there seems to be another assumption that compassion and orthodoxy are inherently at odds, with the latter being more more authoritative. God is "compassionate and gracious, slow to anger, and abounding in lovingkindness and truth". That is no mere sentiment. If your orthodoxy doesn't fully affirm compassion- if it is not, itself, deeply compassionate- then it is no orthodoxy at all.

One of the most important things I have found is that no one school of thought has all of the answers. Sometimes history plugs a gap that science can't fill. Often philosophy has answers that science relies on for its discoveries. Theology needs the support of all of these things for any of its claims to make sense.

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 should never be too naive regarding the quality of the current philosophical culture, or imagine that the most recent thinking is in any meaningful sense more advanced or more authoritative than that of a century or a millennium or two millennia ago. There are certain perennial problems to which all interesting philosophy returns again and again; but there are no such things as logical discoveries that consign any of the older answers to obsolescence. Certain classical answers to those problems endure and recur, sometimes because they remain far more powerful than the answers (or evasions) produced by later schools of thought. And, conversely, weaker answers often enjoy greater favor than their rivals simply because they are in keeping with the prejudices of the age.

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_.

Only the Truth of God shall set you free from every falsehood.

...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.

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.

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?

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.

Nowhere in the definition of Religion is there a mandate for religions to self-challenge or revamp their theological positions based on new enlightenment. Rather, a religion adopts a central orthodoxy and perpetuates it.

Our comfort in theological traditions should never usurp our desire for spiritual Truth. If we vigorously pursue the rituals rather than a relational experience with God then we've missed His message entirely.

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.

Our creator is one. However you name him. Whatever you call him. He is the only one having 99 names...

Our fates are locked together. It would be foolish of me to anger God by leaving you.

Our modern theology, which in many ways has ceased to be personal, i.e. centered on the Christian experience of "person," nevertheless - and maybe as a result of this - has become utterly individualistic. It views everything in the Church - sacraments, rites, and even the Church herself - as primarily, if not exclusively, individual "means of grace," aimed at the individual, at his individual sanctification. It has lost the very categories by which to express the Church and her life as that new reality which precisely overcomes and transcends all "individualism," transforms individuals into persons, and in which me are persons only because and inasmuch as they are united to God, and, in Him, to one another and to the whole of life.

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.

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.

Our sole hope, our sole confidence, our only assured promise, is your mercy.

Our [theological] study informs our prayers, and our prayers enliven our study. We cannot choose between prayer and study; faithful theology requires prayerful study.

Peace is a deeper reality than violence." p. 231

[On the Human Soul] While the Bible offers a clear distinction that the soul is separate from the body and discusses the idea of eternal life in a general context, it may come as a surprise that the Bible does not specifically indicate that the human soul is immortal. The postulation that we have an immortal soul is an extrapolation or ‘a reading between the lines ’ made by the Church Fathers. Even though the Bible itself cannot affirm the eternal soul, this has been the prevailing thought for billions of people.

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.

Peruse all the sermons of Jesus and you will be sure to find parables, and sometimes allegory. What you will always find, however, is something of keeping our hearts in order.

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.

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.

Praying is passionate faith.

Prayer, then, begins by an intellectual adjustment.

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.

Quit Believing in Lies and Always Search For the Truth!

Proxy religion involves too great a risk: you had better see to your soul's matters yourself, and leave them in no man's hands.

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.

Question the answers, I repeated every class. Reevaluate your conclusions when the evidence changes.

Rabbi, the great Teacher, Jesus Christ.

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