The Christian story is a story of human redemption from sin and from the power of evil. It is a story of the power of Jesus to overcome evil without engaging in it—of how he lives beyond all that evil can do against him or us. He has to be victorious in this battle.

As I often point out to folks, today we are not only saved by grace, we are paralyzed by it. We will preach to you for an hour that you can do nothing to be saved, and then sing to you for forty-five minutes trying to get you to do something to be saved. That is confusing, to say the least.

The Christian faith can never be separated from the soil of sacred events, from the choice made by God, who wanted to speak to us, to become man, to die and rise again, in a particular place and at a particular time.

The existence of the devil is so clearly taught in the Bible that to doubt it is to doubt the Bible itself.

It is important for Christians to spend time praying with or in the spirit—that is, praying in tongues. The Bible says, "For as many as are led by the Spirit of God, they are the sons of God" (Romans 8:14).

If Christ is not divine, every impulse of the Christian world falls to a lower octave, and light and love and hope decline.

Christianity today is so subnormal that if any Christian began to act like a normal New Testament Christian, he would be considered abnormal

Paul's was an exemplary life.

To be Catholic is the only way of being fully and utterly Christian.

When we reduce the notion of "calling" to work inside the church, we fail to equip our people to apply their Christian faith to everything they do, everywhere they are.

The cure against Christian violence is not less of the Christian faith, but, in a carefully qualified sense, more of the Christian faith. I don't mean, of course, that the cure against violence lies in increased religious zeal; blind religious zeal is part of the problem. Instead, it lies in stronger and more intelligent commitment to the Christian faith as faith.

Love of enemies is a central moral conviction of the Christian faith; theologians who see their work as a mode of Christian life ought to love their intellectual "enemies": to respect them as human beings, even to seek their friendship, and certainly not to let a personal squabble rob them of a good and productive argument with them.