Quotes About Christianity

The poor man's heart was big with affections seeking an object; he had never been loved but by a poodle that had died some time since, of which he would talk to me, asking whether I thought the Church would allow masses to be said for the repose of its soul. His dog, said he, had been a good Christian, who for twelve years had accompanied him to church, never barking, listening to the organ without opening his mouth,

Abbi cura di tutto! Me ne renderai conto laggiù", dimostrando con quest'ultima parola che il cristianesimo deve essere la religione degli avari.

L'homme n'est ni bon ni méchant, il naît avec des instincts et des aptitudes ; la Société, loin de le dépraver, comme l'a prétendu Rousseau, le perfectionne, le rend meilleur ; mais l'intérêt développe aussi ses penchants mauvais. Le christianisme, et surtout le catholicisme, étant, comme je l'ai dit dans le Médecin de Campagne, un système complet de répression des tendances dépravées de l'homme, est le plus grand élément d'Ordre Social.

Man is neither good nor bad; he is born with instincts and capabilities; society, far from depraving him, as Rousseau asserts, improves him, makes him better; but self-interest also develops his evil tendencies. Christianity, above all, Catholicism, being — as I have pointed out in the Country Doctor (le Medecin de Campagne) — a complete system for the repression of the depraved tendencies of man, is the most powerful element of social order.

And give up the white man's god—his ugly god, his lying god, his torturous god, his thieving god, his tricking god, and rebuke his missionaries who had one set of rules for white Christians and another for Christians among the people, and who, when asked, talked crossways, so that one word followed the next down a line leading to a place where buzzards roosted and called out beaked noise.

Christianity is not so much the advent of a better doctrine as of a perfect character.

A Christian is one who has been "crucified with Christ," who has died with Him, been buried with Him, risen with Him, ascended with Him, and is seated "in heavenly places" with Him (Rom 6:3-8; Gal 2:20; Eph 2:5-6; Col 3:1-3).

Christianity was born for endurance; it is not an exotic, but a hardy plant, braced by the keen wind; not languid, nor childish nor cowardly. It walks with strong step and erect frame; it is kindly, but firm; it is gentle, but honest; it is calm, but not facile; decided, but not churlish. It does not fear to speak the stern word of condemnation against error, nor to raise its voice against surrounding evils, knowing that it is not of this world.

The evidences of our religion are like the religion itself, infinitely superior to any thing ever contrived by human wisdom. And it is an opinion in which I am the more confirmed, the more I examine it, that if the wisest set of philosophers which ever lived on earth had been a council to contrive a method by which Christianity could have been perpetuated in the world, that scheme which they would have projected, would of itself defeated the object.

If you're a Christian you don't sit there and worry about what somebody else is doing, if they're happy and they're committed in a relationship.

The conventional Christian word is muffled, confused, and vague.

Even as Thurman recognizes that Christianity has been used throughout history as "an instrument of oppression," he makes clear "that Christianity as it was born in the mind of [Jesus] appears as a technique of survival for the oppressed.

I can count on the fingers of one hand the number of times that I have heard a sermon on the meaning of religion, of Christianity, to the man who stands with his back against the wall. It is urgent that my meaning be crystal clear. The masses of men live with their backs constantly against the wall. They are the poor, the disinherited, the dispossessed. What does our religion say to them?

The basic fact is that Christianity as it was born in the mind of this Jewish teacher and thinker appears as a technique of survival for the oppressed. That it became, through the intervening years, a religion of the powerful and the dominant, used sometimes as an instrument of oppression, must not tempt us into believing that it was thus in the mind and life of Jesus.

Theological analysis: The investigative side of theology that seeks to sort out and evaluate the understanding of faith implicit or explicit in any given statement or action. Theological construction: The synthetic (integrative) side of theology that seeks to fashion a fresh exposition of the meaning of faith in the Christian message.

Christians who seek to formulate an adequate view of sin, salvation, and how sinners are saved are duty-bound to take seriously the diversity of Christian language.

Although special services like ordained ministry, religious orders, and missionary activities are high and noble callings, all Christians are summoned to be faithful servants of God in the context of their life situation. Whatever their age, gender, marital status, ethnicity, health, occupation, social roles, or talents, Christians are to serve God in all that they do.

MacHaffie, Barbara J. Her Story: Women in Christian Tradition. Minneapolis: Fortress Press, 2003. MacHaffie's is a well-respected book focusing on the too-often neglected contributions of women in the church generally, including theology.

The poet was, of course, always present to assist the debater. Though the logic of Lewis's Christian apologetics may be fallible, the imagination of the writing with its brilliantly-conceived analogies is itself enough to win a reader to his side. As Austin Farrer expressed it, "We think we are listening to an argument; in fact we are presented with a vision; and it is the vision that carries conviction.

It is ironic that a number of eminent Christians were charged with the care of the same plant whose consumption had been linked with the arch-fiend and enemy of their church.

1) The gospel (the good news about Jesus' death and resurrection) is not merely the power by which dead sinners are raised to new life, it is also the power by which God's people are transformed. The gospel is not merely the starting point from which we move on to ethics; it is the heartbeat of our lives as Christians. That

Freedom from suffering is precisely not the result to be expected from remaining on the vine: on the contrary, fruitful branches are "pruned" just as fruitless ones are cast off (John 15:2, 6). Suffering is a part of every life, but for the Christian it is a "fruitful" part of life, bearing a harvest of righteousness (cf. Heb. 12:11). As

Manybear the label "Christian," yet their Christianity has no real impact on life-defining decisions, just as Elimelech bore the name "My God is king" yet lived in a way that made it evident that God wasn't his king at all. The roads we choose for ourselves often make our deepest heart commitments plain for all to see.

The difference between Christians and religiously minded idolaters is that Christians repent not only of their sins but also of their very best deeds, their best righteousness, in order to receive in its place the righteousness of Christ, to which they cling single-heartedly.