Quotes from Hans Boersma

He maintains that when, by faith, we share in the one eucharistic body, the Spirit makes us one ecclesial body. As Augustine would put it, we become what we have received. Or, as de Lubac famously phrases it, the Eucharist makes the church.

The rise of modernity corresponded with the decline of an approach that regarded the created order as sacramental in character. The patristic and medieval mind recognized that the heavenly reality of the Word of God constituted an eternal mystery; the observable appearances of creation pointed to and participated in this mystery.

However, I am fairly confident that the extent of our eschatological transfiguration will be much more thoroughgoing than many of us suspect and that even our biblical language will literally prove infinitely inadequate to the task of describing the earthly reality that will have been transformed or divinized into our heavenly .

So when one person has said 'Moses thought what I say,' and another 'No, what I say,' I think it more religious in spirit to say 'Why not rather say both, if both are true?' And if anyone sees a third or fourth and a further truth in these words, why not believe that Moses discerned all these things? For through him the one God has tempered the sacred books to the interpretation of many, who could come to see a diversity of truths.

The modesty that theology needs is the recognition that we cannot rationally comprehend God.

"Mystery" referred to realities behind the appearances that one could observe by means of the senses. That is to say, though our hands, eyes, ears, nose, and tongue are able to access reality, they cannot fully grasp this reality. They cannot comprehend it.

Precisely because heaven is already present on earth, the moral lives of Christians on earth are to reflect their heavenly participation.

The ecclesial body was the sacramental reality to which the Eucharist pointed and in which it participated.

The entire cosmos is meant to serve as a sacrament: a material gift from God in and through which we enter into the joy of his heavenly presence.

The central paschal event - Christ's death, resurrection, and ascension - is something Christians participate in: God "made us alive with Christ," Paul insists (Eph. 2:5). He "raised us up with Christ" (Eph. 2:6; Col. 3:1). The result of this sharing in Christ is that believers participate in heavenly realities. We are seated with Christ "in the heavenly realms in Christ Jesus" (Eph. 2:6; Eph. 1:3).

It is the proper function of the theologian to go back and forth, like the angels on Jacob's ladder, between heaven and earth and to weave continually new connections between them.

Once modernity abandoned a participatory or sacramental view of reality, the created order became unmoored from its origin in God, and the material cosmos began its precarious drift on the flux of nihilistic waves.