Quotes About Christ

We learn to dwell with God by learning the practices of hospitality, listening, forgiveness, and reconciliation—the daily tasks of life with other people. Stability in Christ is always stability in community

Probably, I thought, my suffering and training is a lifelong process. It will end only when I go to be with Christ.

90 percent of communication occurs using just 500 words), among many other things. Sometimes it is known as the Matthew Principle (Matthew 25:29), derived from what might be the harshest statement ever attributed to Christ: "to those who have everything, more will be given; from those who have nothing, everything will be taken.

In His human form, Christ sacrificed himself voluntarily to the truth, to the good, to God. In consequence, He died and was reborn. The Word that produces order from Chaos sacrifices everything, even itself, to God. That single sentence, wise beyond comprehension, sums up Christianity.

The beneficence of the world manifests itself to those who live properly. That's better than bread. That's better than the money that will buy bread. Thus Christ, the symbolically perfect individual, overcomes the first temptation.

The Way, the Taoist path of life, is represented by (or exists on) the border between the twin serpents. The Way is the path of proper Being. It's the same Way as that referred to by Christ in John 14:6: I am the way, and the truth and the life. The same idea is expressed in Matthew 7:14: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

But," thought Durtal, "seeing that there are so many more things betwixt heaven and earth than are dreamed of in anybody's philosophy, why not believe in the Trinity? Why reject the divinity of Christ? It is no strain on one to admit the Credo quia absurdum of Saint Augustine and Tertullian and say that if the supernatural were comprehensible it would not be supernatural, and that precisely because it passes the faculties of man it is divine. "And—oh,

sacrilege carries one out of oneself in furious transports, in voluptuous delirium, which nothing can equal. Since the Middle Ages it has been the coward's crime, for human justice does not prosecute it, and one can commit it with impunity, but it is the most extreme of excesses for a believer, and Docre believes in Christ, or he wouldn't hate Him so.

Converting grace puts God on the throne, and the world at His footstool; Christ in the heart, and the world under Hisfeet.

In every sound convert the judgment is brought to approve of the laws and ways of Christ, and subscribe to them as most righteous and reasonable; the desire of the heart is to know the whole mind of Christ; the free and resolved choice of the heart is determined for the ways of Christ, before all the pleasures of sin, and prosperities of the world; it is the daily care of his life to walk with God.

Christ does not control his subjects by force, but is King of a willing people. They are, through His grace, freely devoted to His service.

The unsound convert takes Christ by halves. He is all for the salvation of Christ, but is not for sanctification. He is for the privileges, but does not appropriate the person of Christ.

In every sound convert the judgement is brought to approve of the laws and ways of Christ, and subscribe to them as most righteous and reasonable; the desire of the heart is to know the whole mind of Christ; the free and resolved choice of the heart is determined for the ways of Christ, before all the pleasures of sin, and prosperities of the world; it is the daily care of his life to walk with God.

Conversion turns the bias of the WILL both as to means and end. The intentions of the will are altered. Now the man has new ends and designs. He now intends God above all, and desires and designs nothing in all the world, so much as that Christ may be magnified in him. He counts himself more happy in this than in all that the earth could yield, that he may be serviceable to Christ, and bring Him glory. This is the mark he aims at, that the name of Jesus may be great in the world.

Christ keeps not his subjects in by force, but is King of a willing people. They are, through his grace, freely devoted to his service; they serve out of choice, not as slaves, but as the son or spouse, from a spring of love and a loyal mind. In a word, the laws of Christ are the convert's love, delight, and continual study.

Dostoyevsky had come to believe that "to love man like oneself, according to the commandment of Christ, is impossible. The law of personality on Earth binds. The ego stands in the way." It is only in the afterlife that the "the law of personality" could be decisively overcome.

Paul's point is not simply that God is now my Father and I am now His son. God, in Jesus' great work of redemption, was not establishing a series of isolated personal relationships with His individual followers. He was creating a family of sons and daughters—siblings—who are now "all one in Christ Jesus" (v. 28). The saving work of Christ therefore has a corporate, as well as an individual, dimension. For Paul, the church is a family.

The sentiments attributed to Christ are in the Old Testament. They were familiar in the Jewish schools and to all the Pharisees, long before the time of Christ, as they were familiar in all the civilizations of the earth — Egyptian, Babylonian, and Persian, Greek, and Hindu.

Sacraments derive their origin from, and owe their institution to, Christ, not only as God, but also as man. He is the natural mediator between God and man both in His divine and in His human nature. The graces which He merited for us, and which He distributes through the Sacraments, were merited in His human nature.

When corruption (corruptio specierum) sets in, e. g. when the host becomes mouldy or the contents of the Chalice sour, Christ is no longer pres ent. The cessation of the Real Presence must not, how ever, be conceived as a " retransubstantiation," 27 for while Christ may be the terminus ad quern of a substan tial conversion, He can never become its terminus a quo.

Baptism is a Sacra ment instituted by Christ, in which, by the out ward washing of the body with water, with in vocation of the Three Persons of the Most Holy Trinity, man is spiritually reborn and sanctified unto life everlasting.

THE MINISTER OF A SACRAMENT MUST BE IN THE WAYFARING STATE. —This condition ex cludes the angels and the departed. Christ con ferred His powers upon living men, 3 and the Apostles in their turn chose living men for their successors. 4 "It is those who inhabit the earth, and walk upon it," says St. Chrysostom, "who are called to administer heavenly things, and who have received a power which God has granted neither to the angels nor to the archangels.

In one sense the Eucharistic Christ is indeed exalted and glori fied, but in another sense He is abased and humbled. In spite of His transfiguration in Heaven, Christ still retains in His Sacred Heart the same sacrificial love for us that He bore on the Cross. Is not the Hypostatic Union, the greatest of all miracles and the source of all our Sa viour's glory, at the same time a true kenosis and self-abasement?

The dogma of Transub-stantiation implies that the entire substance of the bread and the entire substance of the wine are converted, respectively, into the substances of the Body and Blood of Christ, and that the con version takes place in such a way that "only the appearances of bread and wine remain.