Quotes About God

God has a plan for the conquest of all things by His covenant people. That plan is His law. It leaves no area of life and activity untouched, and it predestines victory. To deny the law is to deny God and His plan for victory.

É melhor viver em meio aos problemas com o Deus triúno do que viver na opulência doentia de sonhos gerados pelo pecado original.

Since man must, to play god, hate other men, it means that this pleasure must be a solitary one and must be exacted at the price of someone's suffering.

Thus, an aspect of man's revolt against maturity and against life is his revolt against knowledge. Whereas the natural man may seek knowledge as a substitute for God, and as a means of becoming God (Gen. 3: 5), he soon turns from knowledge itself because it is inescapably revelational of God.

And any theology that seeks as its basic principle of interpretation Christ rather than the triune God seeks to reduce God to His relationship to man rather than to establish God in Himself as the basic principle of interpretation.

By what standard, by what standard have you dared to approach the problem of life? Any standard other than the Trinity, the triune God in Himself, is an offense against God, and the destruction of Christian faith and life.

History as it comes from the hand of God has a preordained meaning and direction, and it moves to a purpose neither decreed by man nor conducive to man's sin. As a result, man is in revolt against history. Man pits against history the imagination of his fallen heart.

When Van Til says that 'the principle of unity and diversity must be equally original,' this is a biblical must, made necessary because God is one God and yet triune. The equal ultimacy of the one and many is directly derived from the doctrine of the Trinity.

A verdade parece terrivelmente aprisionadora porque ela requer que nos comprometamos, contra nossos próprios interesses pessoais, com os mandamentos de Deus e sua Palavra.

All individuals and groups seek, in one way or another, to answer the questions: what am I, who am I, and what explains my being and existence? The sound answer to these questions is to identify ourselves, above all else, religiously: I am a child of God by His sovereign grace. Then, I am a member of a family. Finally, I have a specific calling or vocation under God.

If the origin of things is from within the cosmos, then, possibly, the control of all things can come from something within that cosmos. This faith leads to man playing God, to man attempting to control evolution, to a belief in a world state controlling all things, and to a religious belief in the powers of time and process.

I perceive God everywhere in His works. I sense Him in me; I see Him all around me.

Marriage has a unique place because it speaks of an absolute faithfulness, a covenant between radically different persons, male and female and so it echoes the absolute covenant of God with his chosen, a covenant between radically different partners.

And when the world is created, it is created in such a way that those eternal objects of God's loving wisdom become actualities - interacting with one another, relating to God in the finite realm.

the love of God is the kind of love that identifies with the powerless; the kind of love that appeals to nothing but its own integrity, that doesn't seek to force or batter its way through. It lives, it survives, it 'wins' simply by being itself. On the cross, God's love just is what it is and it's valid and world-changing and earth-shattering, even though at that moment what it means in the world's terms is failure, terror and death.

It is, as some modern Christian thinkers have said, what makes the Church what it really is. For that short time, when we gather as God's guests at God's table, the Church becomes what it is meant to be – a community of strangers who have become guests together and are listening together to the invitation of God.

you move towards thanksgiving, and you understand thanksgiving as something more than just private acknowledgement of God's goodness; you have to learn to approach it as a 'soaking-in' of what God is. 'We give thanks to thee for thy great glory', as the Prayer Book has it. When all these things come together (says Cassian) we are on fire with the Holy Spirit. And when we look at Jesus we see someone whose entire life is on fire in that way, with the Spirit.

He has decided to be our friend – indeed, the word in Greek can be even stronger, our lover – the one who really embraces us and is as close as we can imagine. Very near the heart of Christian prayer is getting over the idea that God is somewhere a very, very long way off, so that we have to shout very loudly to be heard. On the contrary: God has decided to be an intimate friend and he has decided to make us part of his family, and we always pray on that basis.

Becoming holy is being so taken over by the extraordinariness of God that that is what you are really interested in, and that is what radiates from you to reflect on other people.

God doesn't love "even" you; though God certainly loves "even" me. Above all, God loves us, as we are together.

Revelation is something communicated from infinite agency or reality to the finite mind. But (in Farrer's picture) this is not a matter of God just interrupting the process of the world to 'insert' something alien into the gap; it happens as a result of what happens in the world of finite agents or substances, as these finite realities are modified in their relations to one another, drawn into newly meaningful shapes.

Without silence, we will not get any closer to knowing who we are before God.

But the reconciliation of the world to God cannot be described as an episode in history among others; it is a change in what historical agents may hope for, think about and pray about.

There is in every situation the possibility for the human intelligence to receive some kind of formation by the infinite intelligent act of God.