Quotes About Christianity

How many Christians there are who cannot pray, and who seek by effort, resolve, joining prayer circles, etc., to cultivate in themselves the ''holy art of intercession,'' and all to no purpose. Here for them and for all is the only secret of a real prayer life—''Be filled with the Spirit,'' who is ''the Spirit of grace and supplication.'' —REV. J. STUART HOLDEN

Physical courage will make a man brave one way; and moral courage, which despises men's opinions whosoever they be, will make a man brave another way. Both these types of courage made Paul a Christian Daniel in a Roman ''den of lions.'' Men

The end product of biblical Christianity is a person—not a book, not a building, not a set of principles or a system of ethics—but one person in two natures (divine/human) with four ministries (prophet/priest/king/sage) and four biographies (the Gospels). But those four biographies don't tell the whole story. Every bit of Scripture is part of the same great story of that one person and that one story's plotline of creation, revelation, redemption, and consummation.

Jesus Christ is the rest of God. He is, as N. T. Wright has put it, "the fulfillment of the sabbath."114 By taking Christ as our rest, we cease from our labors just as God did from His.115 Christianity, therefore, begins not with a do, but with a done—"It is finished!"116 We enter into God's rest, and we labor from there.

I do not like Christians. They shake the tree of life, forbidding it to bear fruit, and they scatter to the wind it's fragrant blossoms.

The ideal which I strive to realize in my life is the serene sensuousness of the Greeks--pleasure without pain. I do not believe in the kind of love which is preached by Christianity, by the moderns, by the knights of the spirit. Yes, look at me, I am worse than a heretic, I am a pagan.

As with early Judaism and early Christianity, early Islam would be rooted in opposition to a corrupt status quo.

But the proto-democracy he had envisaged would devolve into a succession of ruling dynasties. Class distinctions grew, and with them—as had happened before in both Judaism and Christianity—a rapidly rising all-male clerical elite. These men became the gatekeepers of faith, elaborating the principles of islam into the institution of Islam, often by projecting their own conservatism onto the Quran itself.

It has been said by many great Christians that prayer is our secret weapon. If we desire to be free from every enemy stronghold over our lives and fully fortified to live the superhuman existences God intended us to live, then we must learn how to pray.

A true leader must have enough backbone to stand alone, even when the crowd wants to take the easy road home. A true leader cannot be dependent on companionship for his or her security, but must learn to trust in God alone. Singleness can give us the kind of backbone - courage, confidence, and leadership skills that an effective Christian must learn.

In our culture it is seen as a sign of weakness to actually seek help from someone else. And yet, as Christians, God designed us to need each other - He designed us to lean upon the body of Christ for support, prayer, wisdom, and even practical help.

Christianity might work on other continents and with other human beings; Yoeme did not dispute those possibilities. But from the beginning in the Americas, the outsiders had sensed their Christianity was somehow inadequate in the face of the immensely powerful and splendid spirit beings who inhabited the vastness of the Americas. The Europeans had not been able to sleep soundly on the American continents, not even with a full military guard.

Is biblical headship synonymous with taking control over someone else and forcing her to comply when she resists? And, does biblical submission require a wife to always do what her husband says? Does it mean she has no choices of her own or can't ever say no without being labeled as rebellious or ungodly?

The gospel is not just the illustration (even the best illustration) of an idea. It is the story of actions by which the human situation is irreversibly changed.

When coercion of any kind is used in the interests of the Christian message, the message itself is corrupted.

The working concept of God for most ordinary Christians is - if one may venture a bold guess- shaped more by the combination of Greek philosophy and Islamic theology that was powerfully injected into the thought of Christendom at the beginning of the High Middle Ages than by the thought of the fathers of the first four centuries.

The witness of which the New Testament passages speak is God's gift, not our accomplishment.

I have listened to young Indians who said, "Christianity taught me to believe in the possibility of a different world; Marxism showed me how to get it." It does not take more than a generation to discover that Marxism necessarily betrays the hopes by which it lives.

during the latter part of the seventeenth and through the eighteenth centuries, while ordinary churchgoers continued to live in the world of the Bible, intellectuals were more and more controlled by the humanist tradition, so that even those who sought to defend the Christian faith did so on the basis that it was "reasonable," that is to say, that it did not contradict the fundamental humanist assumption.

Natural theology, in other words, is in no way a step on the way toward the theology which takes God's self-revelation as its starting point. It is more likely, in fact, to lead in the opposite direction.

the history of Christian attempts to discern the signs of the times makes discouraging reading. At

In a consumer society where the freedom of every citizen to express his or her personal preference is taken as fundamental to human happiness-whether this personal preference is in respect of washing powder or sexual behavior-it will be natural to conclude that adherence to the Christian tradition is also simply an expression of personal preference.

There is surely no part of Christian teaching which has been the subject of so much ridicule and indignant rejection as the doctrine of election.

St. Paul was not personally responsible for the Inquisition and for the Roman Church at the end of the fifteenth century, but the inquirer, whether Christian or not, cannot be content to observe that Christianity was depraved or distorted by the conduct of unworthy popes and bishops; he must rather seek to discover what it was in the Pauline epistles that gave rise, in the fullness of time, to unworthy and criminal actions.