Quotes About Belief

Part of Christian belief is to find out what's true about Jesus and let that challenge our culture. This

All our language about future states of the world and of ourselves consists of complex pictures that may or may not correspond very well to the ultimate reality. But that doesn't mean it's anybody's guess or that every opinion is as good as every other one. And—supposing someone came forward out of the fog to meet us? That, of course, is the central though often ignored Christian belief.

They believed that God was going to do for the whole cosmos what he had done for Jesus at Easter.

What drove Paul, from that moment on the Damascus Road and throughout his subsequent life, was the belief that Israel's God had done what he had always said he would; that Israel's scriptures had been fulfilled in ways never before imagined; and that Temple and Torah themselves were not after all the ultimate realities, but instead glorious signposts pointing forward to the new heaven-and-earth reality that had come to birth in Jesus.

That is why the relentlessly modernist and progressivist projects that the politicians feel obliged to offer us ("vote for us and things will get better!") have to be dressed up with the relentlessly postmodernist techniques of spin and hype: in the absence of real hope, all that is left is feelings. Persuasion will not work because we're never going to believe it. What we appear to need, and therefore what people give us, is entertainment.

Conservative churches have spoken of miracles, in the sense of a god normally outside suddenly reaching in, doing something dramatic, and then going away again.

What has happened in the death and resurrection of Jesus Christ, in other words, is by no means limited to its effects on those human beings who believe the gospel and thereby find new life here and hereafter. It resonates out, in ways that we can't fully see or understand, into the vast recesses of the universe.

Anyone who supposes that, because a church has officially renounced some doctrine, nobody thereafter will hold to it, has little experience of real church life.

But pistis could also point to the personal commitment that accompanies any genuine belief, in this case that Jesus was now "Lord," the world's rightful sovereign. Hence the term means "loyalty" or "allegiance." This was what Caesar demanded from his subjects.

This is where the Platonizing of our eschatology has led not only to bad atonement-theology but to the twin dangers of rationalism (imagining that being Christian is a matter of figuring out and then believing a true set of ideas) and romanticism (supposing that being a Christian is about people [122] having their hearts strangely warmed).

By the time Jesus's body was taken down from the cross, Paul believed, these "rulers and authorities" had been stripped, shamed, and defeated.

His analysis here is the subsequent reflection of one who has come to believe that the crucified Jesus is Israel's Messiah.

so far as I can tell, most people simply don't know what orthodox Christian belief is.

We must remind ourselves yet once more that all Christian language about the future is a set of signposts pointing into a mist.

Paul, like most Jews of his day and many subsequently, believed that in God's good purposes world history was divided into the "present age" (the time when the powers were still ruling) and the "age to come," when God would assume his rightful power at last. The dark powers invoked in paganism had held the world captive in the "present evil age," but now something new had happened:

What we say about death and resurrection gives shape and color to everything else. If we are not careful, we will offer merely a "hope" that is no longer a surprise, no longer able to transform lives and communities in the present, no longer generated by the resurrection of Jesus himself and looking forward to the promised new heavens and new earth.

We could cope—the world could cope—with a Jesus who ultimately remains a wonderful idea inside his disciples' minds and hearts. The world cannot cope with a Jesus who comes out of the tomb, who inaugurates God's new creation right in the middle of the old one.

The gospel was—and is—the powerful announcement that the world has a new lord and the summons to give him believing allegiance.

If you want to know why the "new atheists" like Richard Dawkins, Christopher Hitchens, and Sam Atkins sell so many books, the answer is that they're offering the modernist version of the good old-fashioned theological term "assurance." They are assuring anxious ex-believers that the nightmare of small-minded and stultifying "religion" is gone

Hope" in this sense is not a feeling. It is a virtue. You have to practice it, like a difficult piece on the violin or a tricky shot at tennis. You practice the virtue of hope through worship and prayer, through invoking the One God, through reading and reimagining the scriptural story, and through consciously holding the unknown future within the unshakable divine promises.

History, I believe, brings us to the point where we are bound to say: there really was an empty tomb, and there really were sightings of Jesus, the same and yet transformed. History then says: so how do you explain that? It offers us no easy escapes at that point, no quick side-exits to the question.

This is the context within which the hilast?rion means what it means: the place where God and his people come together. That place is Jesus himself. And Jesus himself, the focus of belief, invoked in prayer, loved in answer to his own love, is the ultimate answer to the problem of idolatry. "He is the image of God, the invisible one" (Col. 1:15), the reality of which all other "images" are at best distorted parodies.

Since these are themselves "scriptural" statements, that means that scripture itself points—authoritatively, if it does indeed possess authority!—away from itself and to the fact that final and true authority belongs to God himself, now delegated to Jesus Christ.

Hope could be, and often was, a dogged and deliberate choice when the world seemed dark. It depended not on a feeling about the way things were or the way they were moving, but on faith, faith in the One God.