Quotes About God

Knowledge of God is knowledge of living with God. Israel's religious existence consists of three inner attitudes: engagement to the living God to whom we are accountable; engagement to Torah where His voice is audible; and engagement to His concern as expressed in mitsvot (commandments).

God's goodness is not a cosmic force but a specific act of compassion. We do not know it as it is but as it happens. To mention an example, "Rabbi Meir said: When a human being suffers what does the Shechinah say? My head is too heavy for Me; My arm is too heavy for Me. And if God is so grieved over the blood of the wicked that is shed, how much more so over the blood of the righteous.

The mystic experience is man's turning toward God; the prophetic act is God's turning toward man. The former is first of all an event in the life of man, contingent on the aspiration and initiative of man; the latter is first of all an event in the life of God, contingent on the pathos and initiative of God. From the mystic experience we may gain an insight of man into the life of God; from the prophetic act we learn of an insight of God into the life of man.

There are three starting points of contemplation about God; three trails that lead to Him. The first is the way of sensing the presence of God in the world, in things;9 the second is the way of sensing His presence in the Bible; the third is the way of sensing His presence in sacred deeds.

It is, indeed, a unique occasion at which the distinguished word qadosh is used for the first time: in the Book of Genesis at the end of the story of creation. How extremely significant is the fact that it is applied to time: "And God blessed the seventh day and made it holy."7 There is no reference in the record of creation to any object in space that would be endowed with the quality of holiness.

Above all it never ceases to proclaim that worship of God without justice to man is an abomination; that while man's problem is God, God's problem is man.

Our future depends upon our appreciation of the reality of the inner life, of the splendor of thought, of the dignity of wonder and reverence. This is the most important thought: God has a stake in the life of man, of every man. But this idea cannot be imposed from without; it must be discovered by every man; it cannot be preached, it must be experienced.   When

Philosophy of religion conducted in this manner, then, celebrates humility before the divine, since the awareness of God's overwhelming priority decenters us and puts us in our proper place.

The soul is frail, but God is full of compassion for the distress of the soul, for the failure of the heart. It is said in the Talmud: "There are some who desire [to help others] but have not the means; whilst others have the means [and help] but have not the desire [to help]." Yet both kinds of people are holy in the eyes of God.4

Rabbi Tarfon said: "You are not called upon to complete the task, yet you are not free to evade it." Whatever we do is only a partial fulfillment; the rest is completed by God.

The essence of our faith in the sanctity of the Bible is that its words contain that which God wants us to know and to fulfill. How these words were written down is not the fundamental problem.

These are the three pillars on which our prayer rises to God: our own loyalty, the holiness of Israel, the mercy of God.

In its present form the Bible is the only object in the world which is not in need of either praise or sanctification. In its present form the Bible is the only point in the world from which God will never depart. This is the book to which Israel deferred; we must tremble to tamper with it.

It is not in space but in time, he writes, that we find God's likeness. In the Bible, no thing or place is holy by itself; not even the Promised Land is called holy.

It is difficult to make a man miserable while he feels worthy of himself and claims kindred to the great God who made him.

I believe the Bible is the best gift God has ever given to man. All the good from The Savior of the world is communicated to us through this Book.

I know there is a God, and that He hates injustice and slavery. I see the storm coming, and I know that his hand is in it. If He has a place and work for me - and I think He has - I believe I am ready.

In great contests each party claims to act in accordance with the will of God. Both may be, and one must be wrong. God cannot be for, and against the same thing at the same time.

In regards to this great Book [the Bible], I have but to say it is the best gift God has given to man. All the good the Savior gave to the world was communicated through this Book. But for it we could not know right from wrong. All things most desirable for man's welfare, here and hereafter, are found portrayed in it.

The will of God prevails. In great contests each party claims to act in accordance with the will of God. Both may be, and one must be, wrong.

that this nation, under God, shall have a new birth of freedom—and that government of the people, by the people, for the people, shall not perish from the earth. - President Abraham Lincoln, Gettysburg address, November 19, 1863

It is not in our forming battlements or bristling seacoasts, or our Army and Navy that makes America great - but rather our reliance in the law of liberty and the religious law God has planted in us.

No human counsel hath devised nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God.

Amid the greatest difficulties of my Administration, when I could not see any other resort, I would place my whole reliance in God, knowing that all would go well, and that He would decide for the right.