Quotes About Theology

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 fashioned our characters in the wrong way.

As to myself, if I were not a Calvinist, I think I should have no more hope of success in preaching to men, than to horses or cows.

As for those who state that it is thanks to a woman, the Lady Eve, that man was expelled from paradise, my answer to them would be that man has gained far more through Mary than he ever lost through Eve.'

UNITARIAN, n. One who denies the divinity of a Trinitarian.

Called to be a writer, but not a minister, Twain depicted his work as an author in theological terms, humorously describing himself as preacher, prophet, and even saint. Twain's work frequently reminds one of the Menippean satirist, who drew on traditional genres for their burlesques and "ostensibly improvised sermons," as Gilbert Highest notes, even while developing their own views in response to their opponents.

Los predicadores puritanos en general tenían un buen cimiento en los idiomas bíblicos y la enseñanza clásica.

Para los puritanos, el sermón no solo gira en torno a la Escritura, sino que literalmente existe dentro de la Palabra de Dios; el texto no está en el sermón, sino que el sermón está en el texto… En pocas palabras, escuchar un sermón es estar en la Biblia»

eschatology cannot be excluded.

Tema 'Boga' ne dispenzira teologa od njegove biografije. To ga razlikuje od stru?njaka koji se bavi znanoš?u o religiji.

Govorom o anonimnome krš?anstvu Rahner je nastojao posredovati osje?aj za Božju širinu i za crkvenu usko?u.

Radi se mnogo više - i to isklju?ivo - o pitanju kako uop?e valja govoriti o Bogu pred neizmjernom poviješ?u trpljenja svijeta, 'njegovoga' svijeta. To je pitanje, kako ga ja vidim, glavno pitanje teologije; ona ga ne smije niti eliminirati niti svojim odgovorom prepuniti.

Tko npr. formulira govor o Bogu Abrahamovu, Izakovu i Jakovljevu tako da se u njemu više ne ?uje Jobov uzdisaj i tužaljka 'Ta dokle još?', taj se ne bavi teologijom nego mitologijom.

O?evidno je da ne postoji nikakav smisao povijesti koji bi se dao spasiti le?ima okrenutim prema Auschwitzu niti postoji Bog kojemu se ?ovjek može klanjati le?a okrenutih prema Auschwitzu. Kao teološko-politi?ka katastrofa Auschwitz ne ostavlja pošte?enima niti krš?anstvo i njegovu teologiju niti društvo i njegovu politiku.

Odakle dolazi dojam da je Crkva lakše izlazila na kraj s krivcima-po?initeljima negoli s nedužnim žrtvama? Nije li naša kristologija toliko pretjerano determinirana soteriološki da više niti ne dopušta teodicejsko pitanje (na koje se niti može dati odgovor niti ga se može zaboraviti)?

Nismo li možda tijekom vremena tuma?ili krš?anstvo suviše isklju?ivo kao religiju osjetljivu za grijeh te u skladu s tim premalo osjetljivu za trpljenje?

God's assumption of humanity.

All life is dying life – including the life of God.

But wait - where did the gods come from 100,000 years ago? Early Homo Sapiens certainly had conversations with other early Homo Sapiens regarding what they thought of one another, and what they thought about a third early Homo Sapiens who had insulted them, and why they were no longer on speaking terms with the other person, ad finitum, just as happens today. But you cannot have such conversations about the gods or with the gods unless you have gods.

The term Judeo-Christianity does nothing but muddle two things that need to be distinguished, probably the intent of the word from the beginning.

During the more than half a millennium when Catholics were using the university to develop theology, metaphysics, physics and eventually the sciences that led to the industrial revolution, scholarship for Jews meant studying the Talmud, which meant among other things, learning how to cheat the goyim in business transactions and then justify those practices with a veneer of pious rationalization. This is not my opinion; it is the verdict of Heinrich Graetz, the father of Jewish historiography,

Theology made no provision for evolution. The biblical authors had missed the most important revelation of all! Could it be that they were not really privy to the thoughts of God?

The atheist is nearer the Kingdom of Heaven than the hellenist.

Maurice e Clive] Voltaram a falar de teologia, com Maurice a defender a Redenção. Perdeu. Viu que não tinha qualquer noção da existência de Cristo ou da sua bondade, e talvez tivesse mesmo pena se tal pessoa existisse. O seu desagrado pelo Cristianismo cresceu e aprofundou-se. Em dez dias desistiu de comungar, em três semanas deixou de ir a todas as missas que podia. ----------------------------------------------- p.56, MAURICE, E.M. FORSTER

No atheism simply falls from heaven.