Quotes of All Topics . Occasions . Authors
Passion is loving something enough to suffer for it.
God weeps with us so that we may one day laugh with him.
Despair can be like an iron band constricting the heart.
To reinvent your own country you need a great audacity of hope.
Imprisoned professors taught imprisoned students free theology.
The truth of human freedom lies in the love that breaks down barriers.
Totally without hope, one cannot live. To live without hope is to cease to live.
There are various names for this 'Spirit of Life' because there are various life experiences.
The church's final word is not 'church' but the glory of the Father and the Son in the Spirit of liberty
The present time of believers is no longer determined by the past. It takes its definition from the future.
As long as hope does not embrace and transform the thought and action of men, it remains topsy-turvy and ineffective.
Hope is lived when it comes alive, when we go outside of ourselves and, in joy and pain take part in the lives of others.
The knowledge of the cross brings a conflict of interest between God who has become man and man who wishes to become God.
No where else in Christianity does the terrible or heroic name of Armageddon play such role as in America. Not even in the Revelation of John.
Personal, inner change without a change in circumstances and structures is an idealist illusion, as though man were only a soul and not a body as well.
It is only when human beings see themselves simply as human beings, no longer as gods, that they are in a position to perceive the wholly other nature of God.
Jesus' healings are not supernatural miracles in a natural world. They are the only truly 'natural' things in a world that is unnatural, demonized and wounded.
A change in external circumstances without inner renewal is a materialist's illusion, as though man were only a product of his social circumstance and nothing else.
Americans as no one else in the Old World are looking ahead and are future-minded without the limitations of traditions and can look ahead without the burdens of the past.
The turn from this end [despair] to a new beginning came from three things. A blooming cherry tree, the unexpected kindness of Scottish workers and their families, and the Bible.
That is why faith, wherever it develops into hope, causes not rest but unrest, not patience but impatience.... Those who hope in Christ can no longer put up with reality as it is.
In Christian terms, evangelization and humanization are not alternatives. Nor are the vertical dimension of faith and the horizontal dimension of love for ones neighbor and political change.
Capitalism, racism and inhuman technocracy quietly develop in their own way. The causes of misery are no longer to be found in the inner attitudes of men, but have long been institutionalized.
God is not only a divine person who we can address in prayer, but also a wide living space We human beings are giving each other space for living when we meet each other in love and friendship.
In Christian terms, evangelization and humanization are not alternatives. Nor are the 'vertical dimension' of faith and the 'horizontal dimension' of love for one's neighbor and political change.
Christian hope does not promise successful days to the rich and the strong, but resurrection and life to those who must exist in the shadows of death. Success is no name of God. Righteousness is.
With every righteous action, we prepare the way for the New Earth on which righteousness will dwell. And bringing justice to those who suffer violence means to bring the light of God's future to them.
Even the disciples of Jesus all fled from their master's cross. Christians who do not have the feeling that they must flee the crucified Christ have probably not yet understood him in a sufficiently radical way.
Christ's own 'God-forsaken-ness' on the cross showed me where God is present where God had been present in those nights of deaths in the fire storms in Hamburg and where God would be present in my future whatever may come.
. . . if we have children. When they are just born we do everything for them. We are omnipotent, they are completely dependent on us, but then when they grow up you must take back your influence on them, to give them freedom.
God heals the sicknesses and the griefs by making the sicknesses and the griefs his suffering and his grief. In the image of the crucified God the sick and dying can see themselves, because in them the crucified God recognizes himself.
In the cross of Christ God is taking man dead-seriously so that he may open up for him the happy freedom of Easter. God takes upon himself the pain of negation and the God forsakenness of judgement to reconcile himself with his enemies and to give the godless fellowship with himself.
As time goes on we become old, the future contracts, the past expands...But by future we don't just mean the years ahead; we always mean as well the plenitude of possibilities which challenge our creativity...In confrontation with the future we can become young if we accept the future's challenges.
There were two different expectations in this land of the future. On the one hand the the optimistic belief in an unending progress with millenarianistic overtones and on the other hand the doomsday expectation of the final battle of Armageddon. Both are perspectives are uniquely American and both are inter-related.
Believing in the resurrection does not just mean assenting to a dogma and noting a historical fact. It means participating in this creative act of God’s … Resurrection is not a consoling opium, soothing us with the promise of a better world in the hereafter. It is the energy for a rebirth of this life. The hope doesn’t point to another world. It is focused on the redemption of this one.
That is why faith, wherever it develops into hope, causes not rest but unrest, not patience but impatience. It does not calm the unquiet heart, but is itself this unquiet heart in man. Those who hope in Christ can no longer put up with reality as it is, but begin to suffer under it, to contradict it. Peace with God means conflict with the world, for the goad of the promised future stabs inexorably into the flesh of every unfulfilled present.
The motive that impels modern reason to know must be described as the desire to conquer and dominate. For the Greek philosophers and the Fathers of the church, knowing meant something different: it meant knowing in wonder. By knowing or perceiving one participates in the life of the other. Here knowing does not transform the counterpart into the property of the knower; the knower does not appropriate what he knows. On the contrary, he is transformed through sympathy, becoming a participant in what he perceives.