Quotes About Christianity

And there is a difference between the essence of a Sacrament and its use.

Christianity is not about the divine becoming human so much as it is about the human becoming divine. That is a paradigm shift of the first order.

The giving of the Quran is in Islam what the incarnation of Christ is to Christianity. If this is so, then Quran-burning is parallel to Christ-crucifying.

It is very important as a human being to be able to laugh at yourself and circumstances and particularly as a Christian. We have to know that good times don't last always and bad times don't last always.

No system of religion should go in partnership with barbarism. Neither should any Christian feel it his duty to defend the savagery of the past.

It amazes me that the most Christian funerals are the most barbaric funeral rites of passage that are celebrated anywhere in the world.

I want to be clear that I only share passages from the Bible as a gesture of love.

Just now, Christianity is in the ascendant. Buddhism and Taoism are decadent; their influence cannot long hold its own. Buddhism has long since passed its meridian; Taoism has only demons, not gods.

exclusivist, pluralist, and inclusivist. The exclusivist position concedes little if anything to the relativizing process: Christianity is reaffirmed in ringing tones as the absolute truth. As one would expect, this position is likely

The parable is given to us, but at the same time its full wealth of meaning will never be fully mined. It is not reducible to some clear, singular, scientific formula but rather gives rise to a multitude of commentaries. In opposition to this, many Christian communities view the stories and parables of the Bible as raw material to be translated into a single, understandable meaning rather than experienced as infinitely rich treasures that can speak to us in a plurality of ways.

approaching the truth affirmed by Christianity as some abstract, objective assertion to be tested, simply demonstrates that the questioner is approaching this query as a problem to be pondered, dissected, and solved, rather than a mystery to inhabit and be transformed by.

The event testified to within Christianity is evident in a life that has been freed from an idolatrous existence that turns us from the world to an iconic engagement with the world.

For Christians it is a happening, an event, that we affirm and respond to, regardless of the ebbs and flows of our abstract theological reflections concerning the source and nature of this happening.

Wherever the Church suppresses the message of Christ in favour of power, wealth and status, the prophets will always be found condemning this kingdom, claiming that it is forged by human hands in order to legitimize human endeavours. Insofar as Christianity fails to engage in self-critique, not only realizing its own conceptual limitations but also pointing out our own failings, it becomes a discourse about our kingdom and not God's.

I am asking whether Christianity, in its most sublime and revolutionary state, always demands an act of betrayal from the Faithful. In short, is Christianity, at its most radical, always marked by a kiss, forever forsaking itself, eternally at war with its own manifestation.

Christianity thus engages in a pragmatic discourse which intends towards the one who lies beyond all language. As such, the language of faith is at its best when it both remembers its profound limitations and simultaneously places us in a clearing within which we can be addressed by God.

God remains transcendent amidst immanence precisely because God remains concealed amidst revelation. In this reading, Christ, as the image of the invisible God, both reveals and conceals God: rendering God known while simultaneously maintaining divine mystery. Here the God testified to in Christianity is affirmed as an un/ known God.

What we find within the Christian tradition is a beautiful way of remembering, embracing, being nourished by, and living in the light of this miracle despite all the legitimate concerns and doubts we may have concerning it. For Christianity, at its best, offers us a community of people who have likewise been knowingly marked by the miracle and who wish to celebrate it through shared rituals such as prayer, meditation, fasting, liturgy, serving the poor, fighting injustice, and so on.

The Truth in Christianity is not described but experienced. This is not then the affirmation of some objective description concerning Truth but rather describes a relation with the Truth. In other words, Truth is God and having knowledge of the Truth is evidenced, not in a doctrinal system, but in allowing that Truth to be incarnated in one's

This story thus explores the controversial possibility that Christians are not called to believe in the Resurrection but rather are called to be the site where Resurrection takes place—the site where Christ's presence is testified to in action.

When the truth affirmed by Christianity is thought of as constituting a series of factual claims open to being assessed by intellectual experts, Christianity opens itself up to a corrosive form of doubt that threatens to destroy it. Later I shall be exploring the deep importance of doubt in the life of faith. However, this importance can only be understood if we think of the truth affirmed by Christianity in a way that is freed from the realm of objectivity.

Loving well is the goal of the Christian life.

Am I growing in the freedom God gave me?

And I pray that you, being rooted and established in love, may have power, together with all the Lord's holy people, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.