Quotes About God

Then it became a biological metaphor in the birth stories: Jesus as Son of God was conceived by the Spirit of God, not by a human father. Ultimately, it became a metaphysical or ontological claim: Jesus as the only begotten Son of God is of one substance with God. But initially, to see Jesus as the Son of God points to a relationship of special intimacy and agency.

To see Jesus as "the Wisdom of God" and "Son of God" and "messiah" means to take very seriously what we see in him as a disclosure of God.

To see the Bible as a human product does not in any way deny the reality of God.

At the risk of repetition, I mean that God (or "the sacred" or "Spirit," terms that I use synonymously) is a reality known in human experience, and not simply a human creation or projection.

And yet another word for infidelity in the biblical tradition is idolatry, namely, to be faithful to something other than God.

The contemporary author Frederick Buechner writes powerfully about the way God speaks to us in the events of our lives: Listen to your life. Listen to what happens to you because it is through what happens to you that God speaks. . . . It's in language that's not always easy to decipher, but it's there powerfully, memorably, unforgettably.14

If they mean, "Do you think Jesus saw his own death as a sacrifice for sin?" or "Do you think that God can forgive sins only because of Jesus' sacrifice?," my answer is no. But if they mean, "Is the statement a powerfully true metaphor of the grace of God?," then my answer is yes. Let me explain.

The human Jesus is the Word made flesh. The human Jesus is the wisdom of God. The human Jesus is the Spirit of God embodied in human life. In short, the meaning of all the statements about Jesus show us what a life full of God is like.

But what they share in common is an understanding of the authority of the Bible grounded in its origin: it is true because it comes from God.

the Christian life is about entering into a relationship with that to which the Christian tradition points, which may be spoken of as God, the risen living Christ, or the Spirit. And a Christian is one who lives out his or her relationship to God within the framework of the Christian tradition.

Both Judaism and Christianity are about a "way." Indeed, the word "repent," so central to the Christian tradition, has its roots in the Jewish story of the exile. To repent does not mean to feel really bad about sins; rather, it means to embark upon a path of return. The journey begins in exile, and the destination is a return to life in the presence of God.

Being Christian, I will argue, is not about believing in the Bible or about believing in Christianity. Rather, it is about a deepening relationship with the God to whom the Bible points, lived within the Christian tradition as a sacrament of the sacred.

We learned, in the opening words of the Lord's Prayer, that God is "in heaven." But we also learned that God is everywhere—that is, omnipresent. When one combines the two, the result is panentheism. It is orthodox Christian theology.

Paying attention to our relationship with God matters because we ourselves are ultimately relational. It is not that wr first become selves and then have relationships. Rather, we are constituted by our relationships; they shape and form us. So also paying attention to our relationship with God will shape us.

Faithfulness leads us to pay attention to our relationship to God—through such attention, we become even more deeply centered in God. Trust is the fruit of that deeper centering. It grows as we center more and more in God.

According to the verse, eternal life is a present reality, not simply a future one, and the content of eternal life is the experience of knowing God in the present.

In particular, healing as practiced by Jesus and his itinerant followers pointed to an unbrokered relationship to God, apart from institutional mediation.38 In short, Jesus' healing activity flowed out of and affirmed the immediacy of access to God.

Rather, the language of divine agency here emphasizes the theme of God's grace: God provided the sacrifice.

In this life, a radical centering in God leads to a deepening trust that transforms the way we see and live our lives. Seeing, living, trusting, and centering are all related in complex ways. They are all matters of the heart, and not primarily of the head. And in our deaths, dying means trusting in the buoyancy of God, that the one who has carried us in this life is the one into whom we die.

He points beyond himself to God—to God's character and passion. This is the meaning of our christological language and our credal affirmations about Jesus: in this person we see the revelation of God, the heart of God. He is both metaphor and sacrament of God.

spoke of the coming of the kingdom of God, he meant that "the end" was at hand. In the near future, God would dramatically intervene in the world, bring ordinary history to a close, and establish the everlasting kingdom. Scholarly opinion about this has changed in the last twenty years or so. Along with probably a majority of contemporary scholars, both Tom and I (for somewhat different reasons) reject this understanding.51

But I do see the phrase "kingdom of God" as central to Jesus. As I have argued elsewhere, I see it as a metaphor or symbol with a range of meanings rather than as a concept with a single meaning. In the message and activity of Jesus, its meanings include the following.

It never occurred to me that spiritual practices might not be requirements for salvation, a "to do" list, but practical means for loving God. But that's what they are.

and mediators of the sacred and, at worst, a snare. He knew an oppressive and exploitative social order that legitimated itself in the name of God, and he knew this was not God's will. And he knew all of this most foundationally because he knew God.