Quotes About Theology

Election indeed is first in order of divine acting, God chooseth before we believe; yet

Do we not live in a time when the church is turned into a sophister's school? where such a wrangling and jangling hath been that the most precious truths of the gospel are lost already to many.

The body of Our Saviour shat but Our Saviour shat not.

Gerson recognized what has become obvious to us: that scholastic theology, in its efforts to be scientific, unwittingly severed the intimate link between theology and spirituality, between theologians' public thinking about what the Church believes and believers' personal encounters with God in prayer and worship.

Whereas theology is the primary driving force behind Christianity and the great Eastern religions, Islam's backbone is a system of law covering all areas of conduct, including commerce. Thus, the new monotheism from Arabia was especially attractive to those engaged in any organized economic activity that flourished wherever rules were plainly visible and vigorously enforced by disinterested parties—again, as in the more secular English common law.

The hell to be endured hereafter, of which theology tells, is no worse than the hell we make for ourselves in this world by habitually fashioning our characters in the wrong way.

At the Council of Chalcedon in 451, the main body of the church defined Christ as having two natures, divine and human.

If the atheist believes that suffering is bad or ought not to be, then he's making moral judgments that are possible only if God exists.

G. W. Leibniz, codiscoverer of calculus and a towering intellect of eighteenth-century Europe, wrote: "The first question which should rightly be asked is: Why is there something rather than nothing?"[1] In other words, why does anything at all exist? This, for Leibniz, is the most basic question that anyone can ask. Like me, Leibniz came to the conclusion that the answer is to be found, not in the universe of created things, but in God. God

The first question which should rightly be asked is: Why is there something rather than nothing?

William Lane Craig

if you're a first-century Jew, and your favorite Messiah got himself crucified, then you've basically got two choices: Either you go home or else you get yourself a new Messiah. But the idea of stealing Jesus' corpse and saying that God had raised him from the dead is hardly one that would have entered the minds of the disciples.

THE KALAM COSMOLOGICAL ARGUMENT: A SIMPLE FORMULATION

Ghazali frames his argument simply: "Every being which begins has a cause for its beginning; now the world is a being which begins; therefore, it possesses a cause for its beginning.

Why didn't God make the world sooner? In the early fifth century AD, Augustine of Hippo answered that God did not make the universe at a point in time, but "simultaneously with time." That is, he believed God had created space and time together. Modern cosmologists have come to agree that he was right about space and time, and therefore it is meaningless to ask why the big bang didn't happen earlier than it did.

Christianity entails doctrines that increase the probability of the coexistence of God and suffering.

No solo las Escrituras implican fuertemente la creación ex nihilo, sino que la evidencia empírica de un comienzo absoluto del universo parece tener ramificaciones teológicas trascendentales

The first question which should rightly be asked is: Why is there something rather than nothing?"[1]

Leibniz's reasoning: 1. Everything that exists has an explanation of its existence. 2. If the universe has an explanation of its existence, that explanation is God. 3. The universe exists.

To explain the unknown by the known is a logical procedure; to explain the known by the unknown is a form of theological lunacy.

Some gods deserve atheists.

Often they become uncomfortable with an emphasis on divine love; they feel an urgent need to balance this by highlighting God's hatred of sin. Unfortunately, while they may give intellectual assent to God's love, they often experience very little of it.

Transformational knowing of God comes from meeting God in our depths, not in the abstraction of dusty theological propositions.

Definite atonement refers not only to the intended target of the atonement—namely, the elect—but also to its efficacy: the atonement achieves its purpose, full and final salvation for the elect.