Quotes About Universal

Confronted with the diversity of New Testament witnesses, we are often tempted to dissolve the plurality of perspectives by appealing to universal principles (love, justice, and so on) or dialectical compromises. Such conceptual movements away from a text's specific imperatives are often escape routes from its uncomfortable demands.

Special mercy arouses more gratitude than universal mercy.

The universal church of Christ must consist of individual churches guided by their own overseers, and every Christian must be a member of one of these churches (except those who are away on business or travel or are in other similar cases of necessity). Though a minister is an officer in the universal church, yet in a special manner he is the overseer of that particular church committed to his charge.

los grandes líderes no solamente son capaces de simplificar sino que, además, pueden comunicarse con el público en unos términos universalmente comprensibles.

Much as we might wish to believe otherwise, universal love and the welfare of the species as a whole are concepts which simply do not make evolutionary sense.

Sooner or later, all men will do and know all things.

If destructive technology amplifies violence, constructive technology amplifies compassion, and the lessons of technology are universal.

Lonnie Athens demonstrates to the contrary that violent people come to their violence by the same universal processes of soliloquy and dramatic self-change that carry the rest of us to conformity, pacifism, greatness, eccentricity or sainthood—and bear equal responsibility for their choices.

Church practice has been more influenced by Plato than by Jesus. We invariably prefer the universal synthesis, the answer that settles all the dust and resolves every question even when it is not entirely true over the mercy and grace of God.

It's true all the time everywhere or it's not true! And that one truth is always Mystery.

forgiveness always heals; it does not matter whether you are Hindu, Buddhist, Catholic or Jewish. Forgiveness is one of the patterns that is always true, it is part of The Story. There is no specifically Catholic way to feed the hungry or to steward the earth.

Given our present evolution of consciousness, and especially the historical and technological access we now have to the "whole picture," I now wonder if a sincere person can even have a healthy and holy "personal" relationship with God if that God does not also connect them to the universal. A personal God cannot mean a smaller God, nor can God make you in any way smaller—or such would not be God.

We ended up spreading our national cultures under the rubric of Jesus, instead of a universally liberating message under the name of Christ.

Stinking thinking" is the universal addiction. Substance addictions like alcohol and drugs are merely the most visible form of addiction, but actually we are all addicted to our own habitual way of doing anything, our own defenses, and most especially, our patterned way of thinking, or how we process our reality.

Some form of alternative consciousness is the only freedom from these addictions and from cultural lies. If the universal addiction is to our own

In a certain but real sense, the church itself is the first cross that Jesus is crucified on, as we limit, mangle, and try to control the always too big message. All the churches seem to crucify Jesus again and again by their inability to receive his whole body, but they often resurrect him too. I am without doubt a microcosm of this universal church.

The loss and renewal pattern is so constant and ubiquitous that it should hardly be called a secret at all.

History is still waiting for the Christian mind to "shift" back to what has always been true since the initial creation, which is the only thing that will ever make it a universal (or truly catholic) religion. The Universal Christ was just too big an idea, too monumental a shift for most of the first two thousand years.

The Christ, especially when twinned with Jesus, is a clear message about universal love and necessary suffering as the divine pattern—starting with the three persons of the Trinity, where God is said to be both endlessly outpouring and self-emptying.

Jesus the Christ, in his crucifixion and resurrection, "recapitulated all things in himself, everything in heaven and everything on earth" (Ephesians 1:10). This one verse is the summary of Franciscan Christology. Jesus agreed to carry the mystery of universal suffering. He allowed it to change him ("Resurrection") and—it is to be hoped—us, so that we would be freed from the endless cycle of projecting our pain elsewhere or remaining trapped inside of it.

When Paul wrote, "There is only Christ. He is everything and he is in everything" (Colossians 3:11), was he a naïve pantheist, or did he really understand the full implication of the Gospel of Incarnation?

I did not see many examples of God "smiting" his enemies; in fact, it was usually God's friends who got smited, as Teresa of Avila noted! If God asked me to love unconditionally and universally, then it was clear that God operated in the same way.

Our faith became a competitive theology with various parochial theories of salvation, instead of a universal cosmology inside of which all can live with an inherent dignity.

Resurrection is incarnation coming to its logical conclusion. If God is already in everything, then everything is from glory and unto glory. We're all saved by mercy, without exception. We're all saved by grace, so there's no point in distinguishing degrees of worthiness because God alone is all good and everything else in creation participates, to varying degrees, in that one, universal goodness.