Quotes about Belief

We must remind ourselves yet once more that all Christian language about the future is a set of signposts pointing into a mist.

Paul, like most Jews of his day and many subsequently, believed that in God's good purposes world history was divided into the "present age" (the time when the powers were still ruling) and the "age to come," when God would assume his rightful power at last. The dark powers invoked in paganism had held the world captive in the "present evil age," but now something new had happened:

What we say about death and resurrection gives shape and color to everything else. If we are not careful, we will offer merely a "hope" that is no longer a surprise, no longer able to transform lives and communities in the present, no longer generated by the resurrection of Jesus himself and looking forward to the promised new heavens and new earth.

But from the start the early Christians believed that the resurrection body, though it would certainly be a body in the sense of a physical object, would be a transformed body, a body whose material, created from the old material, would have new properties. That is what Paul means by the "spiritual body": not a body made out of nonphysical spirit, but a physical body animated by the Spirit, a Spirit-driven body if you like: still what we would call physical but differently animated.

We could cope—the world could cope—with a Jesus who ultimately remains a wonderful idea inside his disciples' minds and hearts. The world cannot cope with a Jesus who comes out of the tomb, who inaugurates God's new creation right in the middle of the old one.

The gospel was—and is—the powerful announcement that the world has a new lord and the summons to give him believing allegiance.

If you want to know why the "new atheists" like Richard Dawkins, Christopher Hitchens, and Sam Atkins sell so many books, the answer is that they're offering the modernist version of the good old-fashioned theological term "assurance." They are assuring anxious ex-believers that the nightmare of small-minded and stultifying "religion" is gone

As we should know, there is nothing inevitable about such things.

Hope" in this sense is not a feeling. It is a virtue. You have to practice it, like a difficult piece on the violin or a tricky shot at tennis. You practice the virtue of hope through worship and prayer, through invoking the One God, through reading and reimagining the scriptural story, and through consciously holding the unknown future within the unshakable divine promises.

This is the context within which the hilast?rion means what it means: the place where God and his people come together. That place is Jesus himself. And Jesus himself, the focus of belief, invoked in prayer, loved in answer to his own love, is the ultimate answer to the problem of idolatry. "He is the image of God, the invisible one" (Col. 1:15), the reality of which all other "images" are at best distorted parodies.

Hope could be, and often was, a dogged and deliberate choice when the world seemed dark. It depended not on a feeling about the way things were or the way they were moving, but on faith, faith in the One God.

And this 'justification', which is, of course, possible only because of the sheer grace and mercy of God acted out in the death and resurrection of his son, is made not on the basis of a new 'personal relationship with God' or some other religious experience but rather on the basis of the belief that Jesus is lord and that God raised him from the dead.