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This was the fullness of time, when Christ Jesus did come, that the Messiah should come. It was so to the Jews, and it was so to the Gentiles too… Christ hath excommunicated no nation, no shire, no house, no man; He gives none of His ministers leave to say to any man, thou art not redeemed; He gives no wounded or afflicted conscience leave to say to itself, I am not redeemed.
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Those who talk of reading the Bible as literature sometimes mean, I think, reading it without attending to the main thing it is about; like reading Burke with no interest in politics, or reading the Aeneid with no interest in Rome… But there is a saner sense in which the Bible — since it is, after all, literature — cannot properly be read except as literature, and the different parts of it as the different sorts of literature they are. Most emphatically, the Psalms must be read as poems — as lyrics, with all the licenses and all the formalities, the hyperboles, the emotional rather than logical connections, which are proper to lyric poetry… Otherwise we shall miss what is in them and think we see what is not.
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Thou hast commanded, and so it is, that every inordinate affection should be its own punishment.
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Thou hast made us for thyself, O Lord, and our hearts are restless until they find their rest in thee.
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Though the light and comfort of the outward world keeps even the worst men from any constant strong sensibility of that wrathful, fiery, dark and self-tormenting nature that is the very essence of every fallen unregenerate soul, yet every man in the world has more or less frequent and strong intimations given him that so it is with him in the inmost ground of his soul. How many inventions are some people forced to have recourse to in order to keep off a certain inward uneasiness, which they are afraid of and know not whence it comes? Alas, it is because there is a fallen spirit, a dark, aching fire, within them, which has never had its proper relief and is trying to discover itself and calling out for help at every cessation of worldly joy.
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Time is too swift for those who fear, too long for those who grieve, too short for those who rejoice, but for those who love — time is eternity.
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To bear with patience wrongs done to oneself is a mark of perfection, but to bear with patience wrongs done to someone else is a mark of imperfection and even of actual sin.
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To live thus — to cram today with eternity and not wait the next day — the Christian has learnt and continues to learn (for the Christian is always learning) from the Pattern. How did He manage to live without anxiety for the next day — He who from the first instant of His public life, when He stepped forward as a teacher, knew how His life would end, that the next day was His crucifixion; knew this while the people exultantly hailed Him as King (ah, bitter knowledge to have at precisely that moment!); knew, when they were crying, Hosanna!, at His entry into Jerusalem, that they would cry, Crucify Him!, and that it was to this end that He made His entry. He who bore every day the prodigious weight of this superhuman knowledge — how did He manage to live without anxiety for the next day?
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To me, to whom God hath revealed his Son, in a Gospel, by a Church, there can be no way of salvation, but by applying that Son of God, by that Gospel, in that Church. Nor is there any other foundation for any, nor other name by which any can be saved, but the name of Jesus. But how this foundation is presented, and how this name of Jesus is notified unto them, amongst whom there is no Gospel preached, no Church established, I am not curious in inquiring. I know that God can be as merciful as those tender Fathers present him to be; and I would be as charitable as they are. And therefore, humbly embracing that manifestation of his Son, which he hath afforded me, I leave God, to his unsearchable waies of working upon others, without further inquisition.
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To the Christian, love is the works of love. To say that love is a feeling or anything of the kind is really an un-Christian conception of love. That is the aesthetic definition and therefore fits the erotic and everything of that nature. But to the Christian, love is the works of love. Christ’s love was not an inner feeling, a full heart and what-not: it was the work of love which was his life.
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To the spiritual perplexity which exercised so many of the rarest souls of the nineteenth century, God appeared as a Being whom men desired to find but could not. But such a formula, though it truly represented one side of their situation, can never represent the whole of any human situation. For God is also a Being whom it ill suits any of us to find but from whom we cannot escape. Part of the reason why men cannot find God is that there is that in Him which they do not desire to find, so that the God whom they are seeking and cannot find is not the God who truly is. Perhaps we could not fail to find God, if it were really God whom we were seeking. And indeed the deepest reality of the situation is that contained in the discovery, which alone is likely at last to resolve our perplexity, that when we were so distressfully seeking that which was not really God, the true God had already found us, though at first we did not know that it was He by whom we had been found. There is a saying, Be careful what you seek; you might find it. And some who have sought God only as a complacent ally of their own ambitions have found Him a consuming fire.
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Told America is a Christian country! Twain replied so is hell.
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Too many of us have a Christian vocabulary rather than a Christian experience. We think we are doing our duty when we’re only talking about it.
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Trinity Sunday Feast of Augustine, first Archbishop of Canterbury, 605 I am verily persuaded that the Lord has more Truth yet to break forth out of His holy Word. For my part, I cannot sufficiently bewail the Condition of the Reformed Churches, who are come to a Period in Religion and will go at present no farther than the instruments of their Reformation. The Lutheran can’t be drawn to go beyond what Luther saw; and the Calvinists, you see, stick fast where they were left by that great man of God, who yet saw not all things… I beseech you, remember, ’tis an Article of your Church Covenant, that you be ready to receive whatever Truth shall be made known to you from the written Word of God.
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Verily, we know not what an evil it is to indulge ourselves, and to make an idol of our will… Once I would make much ado, if I saw not the world carved and set in order to my liking; now I am silent, when I see God… is fattening and feeding the children of perdition. I pray God, I may never find my will again.
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Victorious living does not mean freedom from temptation, nor does it mean freedom from mistakes. We are personalities in the making, limited, and grappling with things too high for us. Obviously we, at very best, will make many mistakes, but these mistakes need not be sins. Our actions are the results of our intentions and our intelligence. Our intentions may be very good, but, because the intelligence is limited, the action may turn out to be a mistake — a mistake, but not necessarily a sin, for sin comes out of a wrong intention. And therefore the action carries a sense of incompleteness and frustration, but not of guilt. Victorious living does not mean perfect living in the sense of living without flaw, but it does mean adequate living, and that can be consistent with many mistakes.
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We [must not] underestimate the enormity of the claim [made by the Jews]. Again and again in the Pentateuch, the psalms, the prophets, and the subsequent writings which derive from them, the claim is made that the creator of the entire universe has chosen to live uniquely on a small ridge called Mount Zion, near the eastern edge of the Judean hill-country. The sheer absurdity of this claim, from the standpoint of any other worldview (not least that of Enlightenment philosophy), is staggering. The fact that Assyria, Egypt, Babylon, Persia, Greece, Egypt again, Syria and now Rome had made explicit mockery of the idea did not shake this conviction, but only intensified it. This was what Jewish monotheism looked like on the ground.
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We are living between the times — the time of Christ’s resurrection and the new age of the Spirit, and the time of fulfillment in Christ. Life in the Spirit is a pledge, a down-payment, on the final kingdom of shalom. In the meantime, we are to be signs of the kingdom which is, and which is coming.
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We are susceptible to heretical teachings because, in one form or another, they nurture and reflect the way that we would have it be, rather than the way God has provided, which is infinitely better for us. As they lead us into the blind alleys of self-indulgence and escape from life, heresies pander to the most unworthy tendencies of the human heart.
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We cannot attain to the understanding of Scripture either by study or by the intellect. Your first duty is to begin by prayer. Entreat the Lord to grant you, of His great mercy, the true understanding of His Word. There is no other interpreter of the Word of God than the Author of this Word, as He Himself has said, They shall be all taught of God (John 6:45). Hope for nothing from your own labors, from your own understanding: trust solely in God, and in the influence of His Spirit. Believe this on the word of a man who has experience.
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