Quotes About Theology

The problem of knowing man is parallel to the religious problem of knowing God. In conventional Western theology the attempt is made to know God by thought, to make statements about God. It is assumed that I can know God in my thought. In mysticism, which is the consequent outcome of monotheism, the attempt is given up to know God by thought, and it is replaced by the experience of union with God in which there is no more room—and no need—for knowledge about God.

He cared little about whether they had expertise with airplanes. "They are all captains of industry, and industry is like theology," Beaverbrook said. "If you know the rudiments of one faith you can grasp the meaning of another.

Our pop theology has eliminated the place for risk and insulated us with a comfort-and-security theology. This view runs counter to what is found in the Scriptures. I want to reiterate the fact that the center of God's will is not a safe place, but the most dangerous place in the world. God fears nothing and no one. God moves with intentionality and power. To live outside God's will puts us in danger, but to live in His will makes us dangerous.

A metaphor has three parts: the object we are trying to describe, the term we use to describe it, and the idea that is conveyed when the two come together. In this, a metaphor is itself a metaphor for the Trinity. In the Trinity, the object we are trying to describe is God the Father, the term we use to describe it is Jesus the Son, and when we grasp that idea, we are filled with the Spirit.

The Bible nowhere says that animals are just made for human use. It does not say that the whole earth is just ours to do with as we like. Neither does it say that God's sole interest is with the human species. We cannot allow such an important and influential book to become the preserve of those who want to exploit animals. The Bible needs to be read, studied, and reclaimed for the animals.

Creation is not abandoned by God, it is not godless, for apart from God it would not be at all; it is not deprived of grace for it owes its existence to grace. Rather, creation is graced, it is holy; in creation God may be encountered.

The purpose of theology is to safeguard against misunderstandings that frustrate a Christian life of prayer.

Although Martin Luther's theological message was couched as an exhortation to all Christian people, his frame of reference, the human experiences on which he drew and his emotional sympathies, or almost entirely German.

Theology isn't what drove them to their...theology." author writes on dealing with the embittering experience of those who protect a wounded place with abstract arguments.

Ortopraxia? Ortopraxia es un término compuesto que simplemente significa práctica correcta. En contextos teológicos, la ortopraxia es la forma en la que la ortodoxia (la creencia correcta) se ve en el mundo real. Es el comportamiento tanto ético como moral asociado con una fe o sistema de creencias.

When religious believers invoke miracles and acts of creation ex nihilo, that is the end of the search for them, whereas for scientists, the identification of such mysteries is only the beginning. Science picks up where theology leaves off.

Theologically, the creation of chocolate demonstrates both the unity and the diversity of humanity. Wherever you taste it, in every country of the world, it is immediately recognizable. Other things, in every cuisine, are just food, but chocolate is chocolate.

I do not know whether there are gods, but there ought to be.

What makes you a Christian is whether or not you really are in accord with biblical theology and whether you know Jesus Christ as your Saviour.

There has always been a hermeneutic problem in Christianity because Christianity proceeds from a proclamation.

If, as many people believe, there is a God, and that God made us in his own image, then of course we are distinct from nature, just as He is.

I think it's very important to maintain the classical Christian distinction between the Creator and creation.

The twentieth-century theologian Karl Rahner commented that "God" is the last sound we should make before falling silent, and Saint Augustine, long ago, said, "si comprehendis, non est Deus" (if you understand, that isn't God). All of this formal theologizing is but commentary on that elusive and confounding voice from the burning bush: "I am who am.

It's fascinating how often theological throwaway comes back to haunt you.

Straight theologizing about grace is more, not less, outrageous than parabolic theologizing. The more clearly you make grace sovereign over human life, the more unacceptable become your efforts to harmonize it with life as we know it. The farther you go in expounding grace as the ultimate goodness of God, the deeper you find yourself mired in the manifest badness of God.

The theological function of hell … is to be a sacrament to the ultimate and real element of risk by which alone we can recognize a world ruled by love. Universalism, as an overriding theological principle, is a false start. On the other hand, if you ask whether there is in fact a hell - whether specific persons will actually go so far as to insist on a second death in the face of their resurrection by the supreme Lover himself - that's another matter altogether.

The paradox of hell, as the most contradiction-filled one of all, will in all likelihood be patient of no exposition but the most contradictory.

It is an old habit with theologians to beat the living with the bones of the dead.

Let us put theology out of religion. Theology has always sent the worst to heaven, the best to hell.