Best 3954 quotes in «church quotes» category

Hell, no. A church is the one thing we don't have. Physics is the religion around here. Use the Lord's name in vain all you like,' he laughed, 'just don't slander any quarks or mesons.

He looked up at the round, stained glass window in front of him, a blurred kaleidoscope backlit in the morning sun. It glowed. The color of heaven. Of her hair. He sat back and cracked open the dry, leather cover of a pew Bible, and a mixture of sweat and tears christened its pristine pages.

Hence the vocation of the Church of Christ in the world, in political conflict and social strife, is inherently eschatological. The Church is the embassy of the eschaton in the world. The church is the image of what the world is in its essential being. The Church is the trustee of the society which the world, not subjected to the power of death, is to be on that last day when the world is fulfilled in all things in God.

Here is a very simple and trustworthy saying that deserves full acceptance: If it's not about Christ, it's not Christianity.

Here was a question she'd considered at some length: at New Hope she'd been taught that premarital sex was more than just a bad idea, it was sinful. In God's eyes, though, what was the difference between having sex with someone you loved before you were married, and having sex with someone you loved after you were married? If you undertook the act in a genuine state of mind and heart, if it was done in love, didn't that make it a pure act? God knew her heart.

Here is where most preachers make their mistake. They are afraid that by preaching the gospel too clearly, it will be their fault if people lapse into sin. They imagine that the gospel is food for the carnal-minded. True enough, to many the gospel does become the smell of death unto death, but that is not the fault of the Gospel. That happens only because men do not accept -do not believe-the Gospel. Faith is not merely thinking, "I believe." Your whole heart must be seized by the gospel and come to rest in it. When that happens, you are transformed and cannot help but love and serve God.

Here then are the choices we all face moment by moment: Will we aim to be impressive? Will we expect to be in complete control? Will we ensure that we always come out on top as winners? Or will we be happy for the power of Christ to rest upon us in our endless weakness? 'No man can give at once the impressions that he himself is clever and that Jesus Christ is mighty to save.' Neither can any church.

High heels are a short (theist) woman's (subconscious) way of telling God to go to hell … in public.

He warned that any church that ignored reality would not survive to enjoy the divine.

He’s not going to applaud us for becoming famous during our lifetimes; He’s going to ask us how we used our spotlight to bring Him glory. He’s not going to ask us how many trophies and awards we received; He’s going to ask us how we used our gifts to build the body of Christ.

Hit don’t make no difference what a man perfesses. I been in a heap o’ churches. There’s the Nazarene Church and the Pentecost and the Holy Rollers and the Baptists and I don’t know what-all. I cain’t see much difference to nary one of ‘em. There’s a good to all of ‘em and there’s a bad.

Holiness in the purest form is independent of all textual doctrines, all churches and all institutions.

Holiness is as much about what you do on a Monday morning on the factory floor as it is about what you do on a Sunday morning in a church gathering. Holiness is as much about the kind of neighbour you are as it is about the kind of church member you are. It is as much about who you are when you are holding a steering wheel as who you are when you are holding a Bible.

History tells us that all horrible things are not committed by evil men alone. The church has it's place, the saints and the sane too.

However grand our sacramental downsittings and updressings may be, they remain only and precisely sacraments: real presences, under particular signs, of the happier order that faith can discover under any and all signs. They're a bit like the church. As long as we see them as an earnest of the kingdom, they're all right; when we put on airs and act as if they were the kingdom itself, they look just silly.

How can we say that the Church wishes to bring us back into the Dark Ages? The Church was the only thing that ever brought us out of them.

How can we pick and choose which parts of the Bible to follow? One thing is God’s will and another is just cultural differences? What if it’s all cultural? What if homosexuality or saving yourself for marriage is as outdated as women staying silent in church or Leviticus forbidding tattoos?

How to love is the real question. We all know to love and to keep loving more, but man's confusion comes from the differing opinions on how to love. The Church will always be accused of not loving enough by human standards - which should be its motivation to love more - however that is, in many cases, because its focus is and should also be to love on levels of eternal significance. This is the level of love that will inevitably go unnoticed by those who do not believe in eternity.

However it—or the kind of extreme individualistic epistemology it embraces—can lead historians to an overly skeptical approach particularly to those sources that were intended to recount and inform events of the past, that is, testimony in this restricted sense. Particularly in Gospels scholarship there is an attitude abroad that approaches the sources with fundamental skepticism, rather than trust, and therefore requires that anything the sources claim be accepted only if historians can independently verify it…..

How vigilant we must be to ensure that we don’t allow our impression of Jesus to be held captive by the prevailing mores of our secular culture! Rather, it is essential that we continue to return to the Gospels to ensure that the reverse occurs: to allow Jesus to hold our hearts and imaginations captive in response to the dominant thinking of our time. For exiles trying to live faithfully within the host empire of post-Christendom, the Gospel stories are our most dangerous memories. They continue to fire our imaginations and remind us that it’s possible to thrive on foreign soil while serving Yahweh, but it’s the kind of thriving that often rejects popular wisdom. These stories are the standard by which we judge all other stories, all other descriptors of life today. If, after reading these dangerous biblical stories, you can’t imagine Jesus the Messiah as a televangelist, strutting around on stage in a flashy suit, playing it up for the cameras, then you are forced to reject this image and seek another mode of being Christ today.

Human beings seem to have a perpetual tendency to have somebody else talk to God for them. We are content to have the message second-hand. One of Israel's fatal mistakes was their insistence on having a human king rather than resting on the theocratic rule of God over them. We can detect a note of sadness in the word of the Lord, 'they have rejected me from being king over them' (1 Sam. 8:7). The history of religion is the story of an almost desperate scramble to have a king, a mediator, a priest, a pastor, a go-between. In this way we do not need to go to God ourselves. Such an approach saves us from the need to change, for to be in the presence of God is to change.

I am an old man, and I here declare that I never knew them to be productive of any good in the worship of God, and have reason to believe that they are productive of much evil. Music as a science I esteem and admire, but instrumental music in the house of God I abominate and abhor. This is the abuse of music, and I here register my protest against all such corruption of the worship of the author of Christianity.

I am afraid the church is trying to speak out on too many issues that really do not concern the church. There are certain issues we know to be wrong—racial injustice, crime, gambling, dishonesty, pornography. On these matters we must thunder forth as the prophets of God.

I am accountable. I am correctable. I am transformable. Presenting myself a living sacrifice to God. By the love of God. By the word of God. Completely supplied in Christ Jesus. Unto all good works.

I am convinced if the church went back to the main task of proclaiming the Gospel it would see people being converted to Christ, and it would have a far greater impact on the social, moral, and psychological needs of people than anything else it could possibly do.

How often do we hear from the local diocesan people—the bishop, the communications director, the victim assistance coordinator, and others—that this abuse is not restricted to clergy, but, rather, it is a societal problem? It does occur outside in the public realm. When was the last time you heard of a sex offender not being held accountable for his actions once caught? The Church treated the abuse as a sin only and nothing more. Out in society, sex offenders are not moved to another community quietly. “But protest that priests are 'no worse' than other groups or than men in general is a dire indictment of the profession. It is surprising that this attitude is championed by the Church authorities. Although the extent of the problem will continue to be debated, sexual abuse by Catholic priests is a fact. The reason why priests, publicly dedicated to celibate service, abuse is a question that cries out for explanation. Sexual activity of any adult with a minor is a criminal offense. By virtue of the requirement of celibacy, sexual activity with anyone is proscribed for priests. These factors have been constant and well-known by all Church authorities” (Sipe 227−228).

I am being a minister of light and a destroyer of ignorance and I shall never keep quiet until this horrendous mountain is pulled down in my country, in the church of Christ and in my continent.

I am convinced it is, then our churches are filled with believers who are hurting, to one degree or another, whether visible or unseen. Some come every Sunday clinging to a thread of hope that somehow the church will be the body of Christ that supports them, offers a word of hope, and helps them find a way to walk through the storm with God instead of without God.

I believe in God because I believe in what I feel. And when I'm in church or praying, I feel loved. I feel safe. I feel like someone knows me.

I am usually able to tolerate all kinds of victims of indoctrination except those who have been infected with xenophobia, racism, or homophobia.

I believe in love. I believe in the love Lucy shows me, the kind I'll try hard to give back to her in full. I believe in things I can't put into words, but things I know to be true. I believe in us. I believe in this. Amen.

I believe that our ability to worship God, to reaffirm our covenants and receive the healing power of the Holy Ghost, to receive the instruction we need in order to make personal progress - all of these things are greatly affected by how secure and safe we feel in our Church environment during the three-hour block of time on Sundays. If we have to spend our energy dealing with feelings that we are not accepted, being concerned about our appearance, or worrying that what we do or say will be judged harshly, in other words that the fellowship of our ward members is anything but "fixed, immovable, and unchangeable", we certainly won't be able to make the kind of progress we could make otherwise.

I became a Christian at the age of seventeen. I made a very conscious act of commitment and my only desire was to be kept in purity and holiness throughout the whole time of my earthly pilgrimage. I didn't choose Christ's narrow path for the riches, fame, or comfortable life it would bring, for I had experienced several times in my family before I became a Christian that true discipleship would mean a life of persecution.

I believe that forgiveness is a processes. You might be able to release some offenses right away, but some offenses hurt deeper. You have to choose to let go and let God.

I can never endorse sin any more than when I tell people it's their nature to do it.

I could smell death in the air and I knew it was mine. I could see the world spinning around me and I could sense the blows being thrust into my body. I blacked out.

I define my life not by the things I have done, but by the people I have loved.

I decided that in spite of my silence I would demonstrate and reproduce in reality the picture of the church that I saw inside my spirit

I can't say that many of the youngsters at church aspired to be saints or lead particularly 'Godly' lives, they canoodled, smoked pot, drank excessively and were generally a whole lot more rebellious than most of the irreligious children from my school.

I'd like to think that the work of God might be displayed through my introversion, and not in spite of it.

I do not believe in the creed professed by the Jewish church, by the Roman church, by the Greek church, by the Turkish church, by the Protestant church, nor by any church that I know of. My own mind is my own church. All national institutions of churches, whether Jewish, Christian, or Turkish, appear to me no other than human inventions set up to terrify and enslave mankind, and monopolize power and profit.

I don't care what it looks, I don't care what it feels like, I believe God.

I don't assign myself to the names of any religious or non religious groups I prefer my actions and beliefs to be manic or marvelous just like me

I don't like bullshit and pretense. I can't enjoy the joy at church... without some cash in my wallet.

I didn't like to read the Bible, but I did like to hold it. I wondered if, for some men, that was the reason they became preachers.

I don't know what God intends, or what qualifies Him to forgive me,' Sobran said

I don't like to hear cut and dried sermons. No—when I hear a man preach, I like to see him act as if he were fighting bees.

If a church’s strategy is not grounded in making disciples, the church has abandoned the mission Christ has given.

I fail to see how somebody can hate me for 'what I do' and what I am without actually hating me as a person. That makes about as much sense as throwing the baby out with the bathwater - or gay man out the church door with his homosexuality.

If anyone had a right to lecture people about their sin, it was the sinless son of God. If even he could meet sinners as equals, how much more should we Christians---all sinners ourselves---treat as equals the people we encounter in our lives?