Quotes about Christianity

In this book I would like to describe how this message of falling down and moving up is, in fact, the most counter-intuitive message in most of the world's religions, including and most especially Christianity. We grow spiritually much more by doing it wrong than by doing it right. That might just be the central message of how spiritual growth happens; yet nothing in us wants to believe it. I actually think it is the only workable meaning of any remaining notion of "original sin.

Bonaventure's theology is never about trying to placate a distant or angry God, earn forgiveness, or find some abstract theory of justification. He is all cosmic optimism and hope! Once it lost this kind of mysticism, Christianity became preoccupied with fear, unworthiness, and guilt much more than being included in—and delighting in—an all-pervasive plan that is already in place.

St. Irenaeus (125—203), The Scandal of the Incarnation, and St. Athanasius (297—373), On the Incarnation, are two early classics that set a bar of good theology that we have since seldom matched or even understood. The mystery of incarnation is the unique trump card that Christianity adds to the deck of world religions.

The breathing into Adam (Genesis 2:7) has become the breathing out of Jesus (John 20:22)

No doubt you're aware that many traditional Christians today consider the concept of universal anything—including salvation—heresy. Many do not even like the United Nations. And many Catholics and Orthodox Christians use the lines of ethnicity to determine who's in and who's out. I find these convictions quite strange for a religion that believes that "one God created all things.

Even Martin Luther's needed "justification by faith" sent us on a five-hundred-year battle for the private soul of the individual.* Thus leaving us with almost no care for the earth, society, the outsider, or the full Body of Christ. This is surely one reason why Christianity found itself incapable of critiquing social calamities like Nazism, slavery, and Western consumerism.

As Dorothy Day once wisely said, "What the Gospel forever takes away from Christians is the right to judge between the worthy and the unworthy poor.

God resists our evil and conquers it with good, or how could God ask the same of us?! Think about that. God shocks and stuns us into love. God does not love us if we change, God loves us so that we can change. Only love effects true inner transformation, not duress, guilt, shunning, or social pressure. Love is not love unless it is totally free. Grace is not grace unless it is totally free. You would think Christian people would know that by now, but it is still a secret of the soul.

In the Sermon on the Mount it's quite clear that these are the three great barriers we have to overcome to understand Jesus and the Reign of God. But in Christianity we have always been concerned with ecclesiological questions, sacramental questions, sacerdotal questions, and, needless to say, sexual questions — questions that Jesus practically never bothered with.

Isn't that ironic? The point of the Christian life is not to distinguish oneself from the ungodly, but to stand in radical solidarity with everyone and everything else. This is the full, final, and intended effect of the Incarnation—symbolized by its finality in the cross, which is God's great act of solidarity instead of judgment.

There is no such thing as a nonpolitical Christianity. To refuse to critique the system or the status quo is to fully support it—which is a political act well disguised. Like Pilate, many Christians choose to wash their hands in front of the crowd and declare themselves innocent, saying with him, "It is your concern" (Matthew 27:25). Pilate maintains his purity and Jesus pays the price.

Christians shrunk our image of both Jesus and Christ, and our "Savior" became a mere Johnny-come-lately "answer" to the problem of sin, a problem that we had largely created ourselves.