Quotes About Biblical

and your grandfather said, 'Suffer little children to come unto Me': and what did He mean by that? how, if He meant that little children should need to be suffered to approach Him, what sort of earth had He created; that if they had to suffer in order to approach Him, what sort of Heaven did He have?)

On one occasion Walter Brueggemann said, If you are a coward by nature, don't worry. We can still use you. You can get down behind the biblical text. You can peek out from behind the text, saying, 'I don't know if I would say this, but I do think the text does.' I like that image—the preacher hunkered down, taking cover behind the biblical text, speaking a word not of the preacher's devising.

Emulating God's justice is, according to the Biblical prophets, the evidence of what it means to know God. True knowledge of God entails both an appreciation of God's own unswerving devotion to justice and a commitment to live one's personal life in conformity to God's justice [see Hosea 4:1-2, 5:3, 6:6; Jeremiah 2:8; 4:22; 9:2-6, 24, 22:16; Isaiah 58:2. Titus 1:16; 1 John 4:8]

So, what was the reason for the number of biblical citations being so high? Well, it was that most of the biblical citations came from sermons, as Lutz clearly explained:

One must neither passively yield to fate ("God has brought it about") nor obstinately protest against it ("Satan did it"), but rather ask oneself, "How can I best use this situation for the advance of God's Kingdom?" This is a very creative question-and it is also biblical. The promise in Romans 8:28 reads, "And we know that God causes all things to work together for good to those who love God.

Many if not most of the interpretive mistakes in biblicism, I think, come in the form of texts having perlocutionary effects on biblicist readers that were not intended by the biblical authors or perhaps the God who inspired them.

In scripture, remembering falsely or forgetting entirely is often associated with an absence of gratitude. One of the saddest judgments passed on people in Scripture is that they didn't remember God's steadfast love.

But the distinctive concern of biblical justice is not to punish sinners, but to restore shalom by clarifying and dealing with the damage caused by wrongdoing. Punishment was a tool for helping to achieve this.

Biblical hope - that confident expectation of a better future - is rooted in the knowledge of God's justice and faithfulness. Because God is the source and champion of justice, and because God is utterly reliable, there is always hope for positive change.

A biblical metaphysics implies a biblical theory of knowledge and a biblical ethic.

There is something very questionable and unbiblical about those who claim a baptism of the Spirit and yet know nothing of extended periods in prayer.

hundred and ten is not such a great age, from a biblical point of view at least.

In fact radically different versions of many of the biblical tales can still be heard today throughout the region, where what seems 'wrong' to Western ears is accepted as part of the lore of the Eastern churches.

When you are the only one in your marriage caring, repenting, being respectful and honest, sacrificing, and working toward being a better spouse, you are a godly wife, but you don't have a healthy or biblical marriage.

Biblically loving your husband doesn't require you to prop him up in order to enable him to continue to hurt you. It involves something far more redemptive.

God calls us to be biblical peacemakers, not peacekeepers or peace fakers.

In addition, staying together regardless of the costs continues to enable the husband to grossly sin against them with no consequences, which is not biblical.

Too many individuals have been wrongly instructed that biblical love means they must be "nice," and suffer quietly--even if they are mistreated and abused. But as C.S. Lewis wisely wrote, 'Love is more stern and splendid than mere kindness.

But if the biblical story is true, the kind of certainty proper to a human being will be one which rests on the fidelity of God, not upon the competence of the human knower. It will be a kind of certainty which is inseparable from gratitude and trust.

If we cannot speak with confidence about biblical authority, what ground have we for challenging the reigning plausibility structure?

In contrast to the long period in which the plausibility structure of European society was shaped by the biblical tradition, and in which one could be a Christian without conscious decision because the existence of God was among the self-evident truths, we are now in a situation where we have to take personal responsibility for our beliefs.

Where there is a believing community whose life is centered in the biblical story through its worshipping, teaching, and sacramental and apostolic life, there will certainly be differences of opinion on specific issues, certainly mistakes, certainly false starts. But it is part of my faith in the authenticity of the story itself that this community will not be finally betrayed.

At every point in the story of the transmission of biblical material from the original text to today we are dealing with the interaction of men and women with God. At every point, human judgment and human fallibility are involved, as they are in every attempt we make today to act faithfully in new situations. The idea that at a certain point in this long story a line was drawn before which everything is divine word and after which everything is human judgment is absurd.

I thought it was always safe to do right. The Bible, in bidding us to feed the hungry and clothe the naked, said nothing about color, and I should try to follow out the teachings of that good book.