Quotes About Christianity

Christianity should have taken up the cause of the poor; better yet, it should have identified with the poor. Instead, during almost the entire course of history, the Church has served as a prop of the powerful and has been on the side of exploiters and states.

Jesus' co-suffering love is the best lens through which to consider God, or at least to reconsider ourselves.

And when it came to how Dad sometimes treated my mother, other L'Abri workers looked the other way. They must have heard the screaming, and some must have known there was abuse. They did nothing. And to the faithful, Dad was, in the words of Christianity Today magazine, "a great oak" of Christian leadership, something they called him when he died. That the great oak abused his wife was beside the point. Even

On all levels and in every aspect of our society, the poor are rejected, mistreated, and forced more deeply into their poverty. Christianity should have taken up the cause of the poor; better yet, it should have identified with the poor. Instead, during almost the entire course of its history, the Church has served as a prop of the powerful and has been on the side of exploiters and states

Those of us raised in the Christian tradition need to choose to either see God in Jesus or to continue to let the Bible define God. Our tradition says that Jesus is God. Maybe we should act as if we think he is instead of worshipping a book. Maybe we should be brave enough to admit that we are compelled to either become blinded ideologues or we need to forthrightly pick and choose what we follow in the Bible. Most Christians do that anyway, many just don't admit it.

When Christianity was born, it was the only religion on the planet that had no sacred objects, no sacred persons, and no sacred spaces.'8 Although surrounded by Jewish synagogues and pagan temples, the early Christians were the only religious people on earth who did not erect sacred buildings for their worship.19 The Christian faith was born in homes, out in courtyards, and along roadsides.20

Every year that we grow in the Lord, Jesus Christ looms larger and greater in our eyes.

The triune God stands at the beginning and at the end of the Christian pilgrimage and, therefore, at the center of Christian faith.

Consequently, adoption is not a word of relationship but of position. You as a Christian are a child of God by new birth. But adoption is God's act in which you are placed in the position of an adult son (Gal. 4:1–5). Greek, Roman, and Jewish families adopted their own children. Birth made them children, but discipline and training brought them into adoption and the full stature of sonship.

The message of the steeple is one that contradicts the message of the New Testament. Christians do not have to reach into the heavens to find God. He is here! With the coming of Immanuel, God is with us (see Matthew 1:23). And with His resurrection, we have an indwelling Lord. The steeple defies these realities.

Thou art the Christ, the Son of the living God

In the third century, Tertullian of Carthage, an early Christian theologian, had a most unusual vision of heaven. While hell was a place of torture, heaven was a balcony from which the saved ones could watch hell, thus enjoying the spectacle of doomed souls frying in the fire.

I speak of the Christian religion, and no one need be astonished. The Church in the colonies is the white people's Church, the foreigner's Church. She does not call the native to God's ways but to the ways of the white man, of the master, of the oppressor. And as we know, in this matter many are called but few chosen.

Christ frees us, not just from the penalty for sin, but from sin itself (John 1:29).

Then heart and soul, body and mind, memory and will, the very breath of life itself, everything that you have and are unites in gratitude and joy, tuned like a violin string to the name of Jesus. This "descent" is a gift of the Holy Spirit, not something you can force. So you may say that you are practicing the Jesus Prayer,

In Euro-American Christianity, "the wages of sin is death" (Romans 6:23) means that the punishment for sin is death. It's like saying that the punishment for speeding is a fine. But in Orthodoxy, "the wages of sin is death" means that sin is death. The two are inextricably enmeshed: sin causes death, and fear of death causes sin.

The marriage institution cannot exist among slaves, and one sixth of the population of democratic America is denied it's privileges by the law of the land. What is to be thought of a nation boasting of its liberty, boasting of it's humanity, boasting of its Christianity, boasting of its love of justice and purity, and yet having within its own borders three millions of persons denied by law the right of marriage?

I call Christianity the one great curse, the one enormous and innermost perversion, the one great instinct of revenge, for which no means are too venomous, too underhand, too underground and too petty—I call it the one immortal blemish of mankind.

There was really only one Christian, and he died on the cross.

There are people who want to make men's lives more difficult for no other reason than the chance it provides them afterwards to offer their prescription for alleviating life their Christianity, for instance.

If we look into the matter of how Christian theology rose in the beginning, the Christian Church was always already earlier, and thus even now for each individual the Christian Church is earlier than theology.

In relation to Monotheism considered as such, Judaism stabilized but "confiscated" the Message; Christianity universalized but "altered" it; Islam in turn restored it by stabilizing and universalizing it.

Many people are coming to believe that the tenets of Christianity and Marxism can actually be meshed, but they make the mistake of believing the result can still be called Christianity.

The acceptance comes largely in the form of embracing Liberation Theology, the merging of Marxism and Christianity, hence, my term, Marxianity.