Gentleness is given to those who have learned that God will not have his kingdom triumph through the violence of the world, for such a triumph came through the meekness of a cross.
Church growth strategies are the death gurgle of a church that has lost its way.
Our hope in life beyond death is a hope made possible, not by some general sentimental belief in life after death, but by our participation in the life of Christ.
No powers determine our lives more completely than those we think we have under our control. I.
Advent is patience. It’s how God has made us a people of promise, in a world of impatience.
I have come to think that the challenge confronting Christians is not that we do not believe what we say, though that can be a problem, but that what we say we believe does not seem to make any difference for either the church or the world.
I have assumed my clear commitment to a Trinitarian orthodoxy was sufficient evidence that I have not intentionally ignored the role of the Holy Spirit. It may be true, however, that my work has been so Christ-centred, I may have given the impression that the Holy Spirit is an afterthought.
I am often criticized, or at least questions are raised, about what appears to be the absence of the Holy Spirit in my work.
The movement that Jesus begins is constituted by people who believe that they have all the time in the world, made possible by God’s patience, to challenge the world’s impatient violence by cross and resurrection.
I am a Congregationalist with Catholic sensibilities. Which probably explains how I ended up in a Episcopal church.
I fear that much of the Christianity that surrounds us assumes our task is to save appearances by protecting God from Job-like anguish. But if God is the God of Jesus Christ, then God does not need our protection. What God demands is not protection, but truth.
In the Crusades, getting the Holy Land back was the goal, and any means could be used to achieve it. World War II was a crusade. The firebombing of Tokyo by Doolittle and the carpet bombing in Germany, especially by the British, showed that.
Civil religion is the attempt to empower religion, not for the good of religion, but for the creation of the citizen.
From the perspective of the one committing suicide, his or her act can be one of the most perverse forms of moral manipulation, as it abandons those left behind to their shame, guilt, and grief. Suicide is something like a metaphysical “I gotcha!” It is often an attempt to kill or wound others.
From my perspective, ‘postmodernism’ merely names an interesting set of developments in the social order that is based on the presumption that God does not matter.
We complain of the increased tempo of our lives, but our frenetic lives are just reflection of the economic system that we have created.
My father was a better bricklayer than I am a theologian. I am still in too much of a hurry. But if the work I have done in theology is of any use, it is because of what I learned on the job, that is, you can lay only one brick at a time.
I confess I take perverse delight as a theologian in the controversies surrounding postmodernism.
Consider the problem of taking showers with Christians. They are, after all, constantly going on about the business of witnessing in the hopes of making converts to their God and church. Would you want to shower with such people? You never know when they might try to baptize you.
To come to terms with our beginning requires a truthful story to acquire the skills to live in gratitude rather than resentment for the gift of life.