Quotes About Bible

The Bible: Money is the root of all evil. Again the Bible: Give 10% of your income to the church. Is money good or evil? Should we pursue it or not, otherwise where will this 10% come from?!

Trust not these prophets of today, who are still using the same old Bible as a referencing point.

The heirs of that liberal theology are today keen to marginalize the Bible, declaring that it supports slavery and other wicked things, because they don't like what it says on other topics such as sexual ethics. But if you push the Bible off the table, you are merely colluding with pagan empire, denying yourself the sourcebook for your kingdom critique of oppression. The Sadducee didn't know the Bible or God's power; that's why they denied the resurrection and supported Rome.

I have argued that the God of the Bible, and especially of the Gospels, can be understood only as God-in-public, and that methods of criticism designed to keep this rumor quiet need to be challenged by appropriate historical, theological, and political critique and replaced by methods that do justice to the reality of the texts and hence do justice - in the much fuller sense - in the public world that the Gospels demand to address.

The only sure rule is to remember that the Bible is indeed God's gift to the church, to equip that church for its work in the world, and that serious study of it can and should become one of the places where, and the means by which, heaven and earth interlock and God's future purposes arrive in the present.

The debate that has been conducted in terms of "creation versus evolution" has gotten caught up with all kinds of other debates, and this has provided a singularly unhelpful backdrop to the would-be serious discussion of other parts of the Bible.

To open the Bible is to open a window toward Jerusalem, as Daniel did (6:10), no matter where our exile may have taken us.

What the Bible offers is not a "works contract," but a covenant of vocation. The vocation in question is that of being a genuine human being, with genuinely human tasks to perform as part of the Creator's purpose for his world.

If the Bible is not simply "revelation," neither is it simply a devotional aid, even the primary devotional aid.

The Bible is the story so far in the true novel that God is still writing.

To many, "The Bible is a form of verbal wallpaper, pleasant enough in the background, but he stop thinking about it after you have lived in the house for a few weeks.

though the Western tradition and particularly the Protestant and evangelical traditions have claimed to be based on the Bible and rooted in scripture, they have by and large developed long-lasting and subtle strategies for not listening to what the Bible is in fact saying. We must stop giving nineteenth-century answers to sixteenth-century questions and try to give twenty-first-century answers to first-century questions.

the point about God's authority is that the whole Bible is about God establishing his kingdom on earth as in heaven, completing (in other words) the project begun but aborted in Genesis 1–3.

A fully Christian view of the Bible includes the idea of God's self-revelation but, by setting it in a larger context, transforms it. Precisely because the God who reveals himself is the world's lover and judge, rather than its absentee landlord, that self-revelation is always to be understood within the category of God's mission to the world, God's saving

in the Bible we are saved not simply so we can go to heaven and enjoy fellowship with God but so that we can be his truly human royal priesthood in his world.

In what sense is the Bible authoritative in the first place? How can the Bible be appropriately understood and interpreted? How can its authority, assuming such appropriate interpretation, be brought to bear on the church itself, let alone on the world?

The Bible is a kind of spiritual Rorschach test: if you find you're cutting bits out, or adding bits in, it may be a sign that you're capitulating to cultural pressure.

A fully Christian view of the Bible includes the idea of God's self-revelation but, by setting it in a larger context, transforms it. Precisely because the God who reveals himself is the world's lover and judge, rather than its absentee landlord, that self-revelation is always to be understood within the category of God's mission to the world, God's saving sovereignty let loose through Jesus and the Spirit and aimed at the healing and renewal of all creation.

That is why, in accordance with the Bible, the message of freedom from all "powers" (the Passover message) is directly connected to the message of "forgiveness of sins" (the message of the end of exile).

Since the Bible has quite a lot to say about truth—and since it also has plenty to say about how particular individuals relate to that truth—it has become easy to imagine that its claims can and should be reduced to particular, and highly relative and situational, angles of vision.

This uncertainty in turn, of course, begets a new and anxious eagerness for certainty: hence the appeal of fundamentalism, which in today's world is not so much a return to a premodern worldview but precisely to one form of modernism (reading the Bible within the grid of a quasi-or pseudoscientific quest for "objective truth

The Messiah died for our sins in accordance with the Bible" and its own great narrative. We are not at liberty to replace this with narratives of our own.

My fourth starting-point towards a fresh approach is to insist on some kind of lectio continua, both personally and publicly. There are, to be sure, many times and occasions when we need to choose special readings to suit a particular moment or challenge. But the church's staple diet ought to be to work through the books of the Bible on a more or less continuous loop.

When it comes to the whole Bible, I believe we should not only be reading right through the Bible individually at least once a year – for clergy I'd say twice a year at least, and perhaps the gospels four times a year, and if this means reworking your personal schedules then fine, do it – but that we should make it possible for our congregations to try creative experiments for how to experience the whole Bible.