Quotes About God

The two commandments go beneath social performance and social appearance to the deep, elemental, defining issue of "God versus the gods.

to domesticate God and so to curb the freedom that belongs to this erupting God (Exod. 20:4

The task of prophetic imagination is to cut through the numbness, to penetrate the self-deception, so that the God of endings is confessed as Lord. Notice that I suggest for the prophet in a really numbed situation a quite elemental and modest task.

God has defied the purity laws! In doing so the God of the trance has violated Israel's definition of chosenness. All of the old certitudes about chosenness are coming unglued. There is no distinction between pure and impure, clean and unclean. So is there no distinction any longer between chosen and unchosen?

Where there is no speech we must live in despair. And exile is first of all where our speech has been silenced and God's speech has been banished. But the prophetic poet asserts hope precisely in exile.

To participate in the Eucharist is to live inside God's imagination. It is to be caught up into what is really real, the body of Christ. As human persons, body and soul, are incorporated into the performance of Christ's corpus verum, they resist the state's ability to define what is real through the mechanism of torture.22

Observance of the freedom God has to change causes a terrible unsettling among the faithful.

If one is linked to a flat, one-dimensional faith, then this verse is a bitter loss of faith . But if we think in terms of obedience on its way to risky imagination, then this verse is an opening for new faith beyond the conventions and routines that secure but do not reckon with God's awefulness .

The first commandment is a declaration that the God of the exodus is unlike all the gods the slaves have known heretofore. This God is not to be confused with or thought parallel to the insatiable gods of imperial productivity. This God is subsequently revealed as a God of mercy, steadfast love, and faithfulness who is committed to covenantal relationships of fidelity (see Exod. 34:6–7).

Sabbath becomes a decisive, concrete, visible way of opting for and aligning with the God of rest.

The Sabbath rest of God is the acknowledgment that God and God's people in the world are not commodities to be dispatched for endless production and so dispatched, as we used to say, as "hands" in the service of a command economy. Rather they are subjects situated in an economy of neighborliness. All of that is implicit in the reality and exhibit of divine rest.

It was ever and always the plain offer of God to all the peoples of the earth through his elected servants of the promise-plan.

Torah is not merely a collection of prohibitions, rigid strictures and boring observances. Rather, it is a narrative of the blessings and promises of God initially offered to one person and family, but through which the whole world will ultimately be blessed.

Let us teach the whole counsel of God with a joy and passion that comes from above. And may times of refreshing and revival break out all over the land once again to the glory of God.

Promise did not oppose God's law, for both promise and law came from the same covenant-making God. Neither did law provide a separate means, not even a hypothetical means, for obtaining salvation. Instead, the law provided a means for maintaining fellowship with God.

the Pentateuch really intended to teach faith and belief in God and his promise. Obedience to the law, then, was the natural evidence that one had really trusted the Lord and believed his promise.

Nowhere in the New Testament can one find evidence advocating that the writers went outside the boundaries of the Old Testament text to gain their view of the Messiah, or that they just rejected outright what these texts taught about the coming one. The "story" the early church told was the story of the promise-plan of God and the line of the "seed" that would end in David's final son, Jesus. This was the gospel they proclaimed.

The doctrines of Christianity, or the many different theologies, are less true than the true myth because they are only attempts to translate the story, while God has expressed it all more adequately in the real incarnation, crucifixion, and resurrection.

read your Bible, go to church, say your prayers, and ask God to take care of you; then you need never fear dreams or anything else, for you must always remember that God has more power than the devil, and always will have.

True Calvinism always leads to the appreciation of self-denial. When the doctrines of grace are warmly preached, denial of self is necessarily one of the chief experiences of the soul. Each one of the doctrines infinitely exalts the most high God and humbles the sinful and human self as a mere worm.

The true test of your Calvinism comes just here: How low is self and how high is God in your heart? Almost every moment of your life offers a test.

Mysteriously, God in his providence must make use of our tragedies to remind our fallen human nature of his presence and his love, of the constancy of his concern and care for us. It is not vindictiveness on his part; he does not send us tragedies to punish us for having so long forgotten him. The failing is on our part.

Tendemos demasiado fácilmente a asociar nuestra satisfacción con un sentimiento de bienestar, a buscarla únicamente en nuestra comodidad. Perdemos de vista que, por debajo y detrás de todo eso, está Dios, que nos mantiene y sostiene. Dios permite que nuestro mundo se trastoque para recordarnos que no es nuestra morada permanente ni nuestro destino final y trabajemos por nuestro destino eterno y nuestra salvación.

That the movements of God's grace must always be accepted and understood in virtue of the life of faith, because ultimately the truth of every mysterious action of his grace is discerned in the light of faith rather than by the powers of reason or of intellect.