Quotes about History

Yet today, from countless paintings, statues, and buildings, from literature and history, from personality and institution, from profanity, popular song, and entertainment media, from confession and controversy, from legend and ritual—Jesus stands quietly at the center of the contemporary world, as he himself predicted. He so graced the ugly instrument on which he died that the cross has become the most widely exhibited and recognized symbol on earth.

God has made himself known by personally approaching human beings and involving himself in their lives. The history is there for all who wish to see. But no one has to see—now. That is how the divine conspiracy works. With this God in view, the prophetic witness relentlessly speaks, with absolute assurance, of "the times of the restitution of all things" (Acts 3:21).

There are three main ways in which God comes before the mind, where we can lose ourselves in love of him. These are, of course, also ways in which we may present God to others, as well as ways by which we individually may seek to fill our minds with him. Through them, the lovely God wins the love of the disciple. He comes to us (1) through his creation, (2) through his public acts on the scene of human history, and (3) through individual experiences of him by ourselves and others.

What takes over when knowledge disappears is tradition.

Bluntly, to serve God well we must think straight; and crooked thinking, unintentional or not, always favors evil. And when the crooked thinking gets elevated into group orthodoxy, whether religious or secular, there is always, quite literally, "hell to pay." That is, hell will take its portion, as it has repeatedly done in the horrors of world history.

So the kingdom of the heavens, from the practical point of view in which we all must live, is simply our experience of Jesus' continual interaction with us in history and throughout the days, hours, and moments of our earthly existence.

Beyond my immediate context of relationships, the central question my friends and I began asking was quite simple: How could the soul health and transformation available to us become normative in our experience as a church community? While such experience of soul transformation has certainly been normative in seasons throughout history and even today, it is largely absent, or at least rare and idiosyncratic, in many environments where I have served.

It is one of the curiosities of Western intellectual history that, during the last century or so, those with no serious involvement with practical Christianity—maybe totally ignorant of it or even hostile to it—have been allowed, under the guise of "scholarship" or innovative thought, to define what religion is and to reinterpret Christian teachings in the light of their own biased definitions and purposes.

All ages of belief have been great; all of unbelief have been mean.

This is the year 1492. I am eighty-two years of age. The things I am going to tell you are things which I saw myself as a child and as a youth.

An affection which is not inspired by the Lord will soon be transformed into lust. Samson is not alone in the history of man in failing in this regard. Delilah is still cutting the hair of man today!

Blood alone moves the wheels of history.