Quotes About Christ

When we read Christ's words "my kingdom is not of this world," many of us are inclined to understand it as an argument against Christian involvement in politics, for example. Instead, Jesus was saying that his kingship does non arise out of (Greek: ek) the perverted earth but derives from heaven.

One day when God fell asleep And the Holy Ghost went off flying, He got into a box of miracles and stole three. With the first he made it so that no one would know he had run away. With the second he made himself a human boy forever. With the third he created a Christ eternally crucified And left him nailed to the cross that there is in Heaven Where he's used as a model for other crosses. Then he ran away to the sun And came down on the first ray he caught.

The simple justification for the elders and their work was Christ's detailed prescription in Matthew's Gospel for how Christians should deal with sinners among the faithful: first private admonition, then progressively more formal reprimands, and finally, if repentance was not forthcoming, expulsion from the community.

In the first stage they were simply believers in Him as the Christ, and His occasional companions at convenient, particularly festive, seasons.

In the second stage, fellowship with Christ assumed the form of an uninterrupted attendance on His person, involving entire, or at least habitual abandonment of secular occupations.

They were to be, in the mean time, students of Christian doctrine, and occasional fellow-laborers in the work of the kingdom, and eventually Christ's chosen trained agents for propagating the faith after He Himself had left the earth.

One most prominent idea in the conception of God as revealed by Jesus Christ is that expressed by the name Father. According to the doctrine of our Lord and Saviour, God is not truly known till He is thought of and heartly believed in as a Father; neither can any God who is not regarded as a Father satisfy the human heart.

Nicodemus was barely able to speak a timid apologetic word in Christ's behalf, and Joseph of Arimathea was a disciple "secretly," for fear of the Jews. These were hardly the persons to send forth as missionaries of the cross--men so fettered by social ties and party connections, and so enslaved by the fear of man. The apostles of Christianity must be made of sterner stuff.

Therefore He turned to His chosen disciples, as to men from whom He expected a more satisfactory statement of the truth, and pointedly asked what they thought of Him. "But you--whom say ye that I am?" In this case, as in many others, Simon son of Jonas answered for the company. His prompt, definite, memorable reply to his Master's question was this: "Thou art the Christ, the Son of the living God.".2

Christ's other source of consolation in prospect of death is the approval of His Father: "I am not alone, because the Father is with me." The Father has been with Him all along. On three critical occasions--at the baptism, on the hill of transfiguration, in the temple a few days ago--the Father had encouraged Him with an approving voice.

but Christ has taught us, by His example in choosing Judas, as also by the parable of the tares, that we must submit to the evil, and leave the remedy in higher hands. Out of evil God often brings good, as He did in the case of the traitor.

Ambition, selfishness, worldly wisdom, courtly arts, have too often procured thrones for false apostles, who never forsook any thing for Christ.

The love of Christ remained for them throughout life a thing passing knowledge; and the longer they lived, the more cordially did they acknowledge the truth of their Master's words: "Blessed are the eyes which see the things that ye see

The lesson on prayer taught by Christ, in answer to request, consists of two parts, in one of which thoughts and words are put into the mouths of immature disciples, while the other provides aids to faith in God as the answerer of prayer. There is first a form of prayer, and then an argument enforcing perseverance in prayer.

The tears of Christ are the pity of God. The gentleness of Jesus is the long-suffering of God. The tenderness of Jesus is the love of God. "He that hath seen Me hath seen the Father.

Christ wrought out His perfect obedience as a man, through temptation, and by suffering.

You have nothing to do but to receive the things that are freely given to you of God—the forgiveness, the cleansing, the life, that come from Christ by faith.

The Gospel is the savour of life unto life, or of death unto death. The same fire melts wax and hardens clay. The same Christ is salvation and destruction. God is to each of us either our joy or our dread. II.

Whether God speaks promises, teachings of truth, or commandments, faith accepts them, because it trusts Him. Christ is revealed to us for our faith by the doctrinal statements of the New Testament. But we must grasp Himself, as so revealed, if we are to have faith which saves the soul.

There are so many things that seem doubtful because we do not bring the test of the highest motive to bear on them. Complications would fall away when we only wished to know and be like Christ.

the New Testament writers never hesitate to speak even of such very imperfect Christians as were found in abundance in churches like Corinth and Galatia as being all 'saints,' every man of them. That is not because the writers were minimising their defects, or idealising their persons, but because, if they are Christians at all, they are saints; seeing that no man is a Christian who has not been drawn by Christ's great sacrifice for him to yield himself a sacrifice for Christ. Of

In the radiance of His light the world is not commonplace. The very floor we stand on is a miracle of atoms whizzing about in space. The darkness of sin is clarified, and its burden shouldered. Death is robbed of its finality, trampled down by Christ's death. In a world where everything that seems to be present is immediately past, everything in Christ is able to participate in the eternal present of God.

The Purpose of the Eucharist lies not in the change of the bread and wine, but in the partaking of Christ, who has become our food, our life, the manifestation of the Church as the body of Christ. This is why the gifts themselves never became in the Orthodox East an object of special reverence, contemplation, and adoration, and likewise an object of special theological 'problematics': how, when, in what manner their change is accomplished.

Religion is needed where there is a wall of separation between God and man. But Christ who is both God and man has broken down the wall between man and God. He has inaugurated a new life, not a new religion.