Christian Socialists

"It is my conviction that the character of the human condition, like the character of all life, is "ambiguity": the inseparable mixture of good and evil, of true and false, of creative and destructive forces—both individual and social. Sometimes I have the feeling that [irony] shows some awareness of the ambiguity of life—as long as it does not degenerate into mere cynicism. The awareness of the ambiguity of one's own highest achievements (as well as one's own deepest failures) is a definite symptom of maturity."

"The first element is the experience of the power of being which is present even in the face of the most radical manifestation of non being. If one says that in this experience vitality resists despair, one must add that vitality in man is proportional to intentionality. The vitality that can stand the abyss of meaninglessness is aware of a hidden meaning within the destruction of meaning."

"Against Pascal I say: The God of Abraham, Isaac, and Jacob and the God of the philosophers is the same God. He is a person and the negation of himself as a person. Faith comprises both itself and the doubt of itself. The Christ is Jesus and the negation of Jesus."

"Dialectics is the way of seeking for truth by talking with others from different points of view, through "Yes" and "No," until a "Yes" has been reached which is hardened in the fire of many "No's" and which unites the elements of truth promoted in the discussion. It is most unfortunate that in recent years the name "dialectical theology" has been applied to a theology that is strongly opposed to any kind of dialectics and mediation and that constantly repeats the "Yes" to its own and the "No" to any other position. This has made it difficult to use the term "dialectical" to denote theological movements of a really dialectical, that is a mediating, character; and it has resulted in the cheap and clumsy way of dividing all theologians into naturalists and supernaturalists, or into liberals and orthodox. The Protestant Era by Paul Tillich 1948 Introduction"

"The anxiety about death is met in two ways. The reality of death is excluded from daily life to the highest possible degree. The dead are not allowed to show that they are dead; they are transformed into a mask of the living. The other and more important way of dealing with death is the belief in a continuation of life after death, called the immortality of the soul. This is not a Christian and hardly a Platonic doctrine. Christianity speaks of resurrection and eternal life, Platonism of a participation of the soul in the transtemporal sphere of essences. But the modern idea of immortality means a continuous participation in the productive process."

"A theological system is supposed to satisfy two basic needs: the statement of the truth of the Christian message and the interpretation of this truth for every new generation. Theology moves back and forth between two poles, the eternal truth of its foundation and the temporal situation in which the eternal truth must be received. Not many theological systems have been able to balance these two demands perfectly."

"As Hegel called the place at the end of philosophy the "place of truth," so Marx thought that the proletariat occupies this favored position, and the psychoanalyst attributes it to the completely analyzed personality, and the philosopher of vitalism to the strongest life, to the process of growth, to an élite or a race. There are, according to these ideas, favored moments and positions in history when truth appears and reason is united with the irrational. There are moments, as I myself have emphasized on different occasions, in which "kairos," the right time, is united with "logos," the "eternal truth," and in which the fate of philosophy is decided for a special period."

"There are realms of reality or — more exactly — of abstraction from reality in which the most complete detachment is the adequate cognitive approach. Everything which can be expressed in terms of quantitative measurement has this character. But it is most inadequate to apply the same approach to reality in its infinite concreteness. A self which has become a matter of calculation and management has ceased to be a self. It has become a thing. You must participate in a self in order to know what it is. But by participating you change it. In all existential knowledge both subject and object are transformed by the very act of knowing."

"He who loves God is also able to accept life and to love it. This is not the same as to love God. For many pious people in all generations the love of God is the other side of the hatred for life. And there is much hostility towards life in all of us, even in those who have completely surrendered to life. Our hostility towards life is manifested in cynicism and disgust, in bitterness and continuous accusations against life. We feel rejected by life, not so much because of its objective darkness and threats and horrors, but because of our estrangement from its power and meaning. He who is reunited with God, the creative Ground of life, the power of life in everything that lives, is reunited with life. He feels accepted by it and he can love it. He understands that the greater love is, the greater the estrangement which is conquered by it. In metaphorical language I should like to say to those who feel deeply their hostility towards life: Life accepts you; life loves you as a separated part of itself; life wants to reunite you with itself, even when it seems to destroy you."

"Philosophy asks the question of reality as a whole; it asks the question of the structure of being. And it answers in terms of categories, structural laws, and universal concepts."

"The New Being is not something that simply takes the place of the Old Being. But it is a renewal of the Old which has been corrupted, distorted, split and almost destroyed. But not wholly destroyed. Salvation does not destroy creation; but it transforms the Old Creation into a New one. Therefore we can speak of the New in terms of a re-newal: The threefold "re," namely, re-conciliation, re-union, resurrection."

"Where else, besides in scholarly work, should we look for truth? There are many in our period, young and old, primitive and sophisticated, practical and scientific, who accept this answer without hesitation. For them scholarly truth is truth altogether. Poetry may give beauty, but it certainly does not give truth. Ethics may help us to a good life, but it cannot help us to truth. Religion may produce deep emotions, but it should not claim to have truth. Only science gives us truth. It gives us new insights into the way nature works, into the texture of human history, into the hidden things of the human mind. It gives a feeling of joy, inferior to no other joy. He who has experienced this transition from darkness, or dimness, to the sharp light of knowledge will always praise scientific truth and understanding and say with some great medieval theologians, that the principles through which we know our world are the eternal divine light in our souls. And yet, when we ask those who have finished their studies in our colleges and universities whether they have found there a truth which is relevant to their lives they will answer with hesitation. Some will say that they have lost what they had of relevant truth; others will say that they don’t care for such a truth because life goes on from day to day without it. Others will tell you of a person, a book, an event outside their studies which gave them the feeling of a truth that matters. But they all will agree that it is not the scholarly work which can give truth relevant for our life. Where else, then, can we get it? "Nowhere," Pilate answers in his talk with Jesus. "What is truth?" he asks, expressing in these three words his own and his contemporaries’ despair of truth, expressing also the despair of truth in millions of our contemporaries, in schools and studios, in business and professions. In all of us, open or hidden, admitted or repressed, the despair of truth is a permanent threat. We are children of our period as Pilate was. Both are periods of disintegration, of a world-wide loss of values and meanings. Nobody can separate himself completely from this reality, and nobody should even try. Let me do something unusual from a Christian standpoint, namely, to express praise of Pilate—not the unjust judge, but the cynic and sceptic; and of all those amongst us in whom Pilate’s question is alive. For in the depth of every serious doubt and every despair of truth, the passion for truth is still at work. Don’t give in too quickly to those who want to alleviate your anxiety about truth. Don’t be seduced into a truth which is not really your truth, even if the seducer is your church, or your party, or your parental tradition. Go with Pilate, if you cannot go with Jesus; but go in seriousness with him!"

"Knowledge of that which concerns us infinitely is possible only in an attitude of infinite concern."

"No, there are no long stages of preparation through which you must pass; all things are now ready; there is nothing to hinder you from becoming a Christian this very hour. And, if any of you have been trying to make yourself better until you are weary and discouraged in the work, all you have to do is to put it into stronger hands."

"You are not so good a Christian when you are neglecting a plain duty as when you are performing it. And joining the church is a plain duty for all who mean to be Christians."

"The substance of all realities is in this religion of Jesus Christ; but it can be real only to those who will do His will."

"The one injurious and fatal fact of our present church work is the barrier between the churches and the poorest classes. The first thing for us to do is to demolish this barrier. The impression is abroad among the poor that they are not wanted in the churches. This impression is either correct or incorrect. If it is correct, then there is no missionary work, for us who are pastors, half so urgent as the conversion of our congregations to Christianity. If it is incorrect, we are still guilty before God in that we have allowed such an impression to go abroad; and we are bound to address ourselves, at once and with all diligence, to the business of convincing the poor people that they are wanted, and will be made welcome in the churches."

"If you were good enough, there would be no need of confessing Christ at all. It is just because you are not good enough, that Christ says to you, "Follow me." He came not to call the righteous, but sinners to repentance. It is not the perfect people whom He wants in His church, but those who have a deep sense of their own imperfection, and who believe that His strength is made perfect in weakness."

"Every one of us may know what is the ruling purpose of his life; and he who knows that his ruling purpose is to trust and follow Christ knows that he is a Christian."

"We have never yet had upon the earth a society representing on any large scale, the principles of the teaching of Jesus. We have had many societies, whose main reliance was on military force; many societies resting upon slavery or serfdom; many societies founded on feudal distinctions of ruling and serving classes; many societies whose regulative principle was competition, or a struggle for advantage and mastery; but we have never yet seen a society which rested upon the law of brotherhood and the principle of service."

"The wayfaring man, Christ Jesus, has helped many and many a tired traveler home with burdens quite as heavy as yours. Often and often He goes up and down this thoroughfare of life in search of just such overladen pilgrims; and His voice is sounding forth above all the babble of the busy tongues and the clatter of the busy wheels, saying, — "Come unto me, all ye that labor and are heavy laden, and I will give you rest.""

"O Master, let me walk with Thee In lowly paths of service free; Tell me Thy secret; help me bear The strain of toil, the fret of care."

""A little while," and the load Shall drop at the pilgrim's feet, Where the steep and thorny road Doth merge in the golden street."

"The gospel has been very imperfectly heard by any one to whom it has brought no other tidings than that of personal salvation. For in truth the individual is saved only when he is put into right relations to the community in which he lives, and the establishment of these right relations among men is the very work that Christ came to do. The individual gospel and the social gospel are therefore vitally related, inseparably bound together no more come to the man apart from the community, than life can come to the branch when it is separated from the vine."

"The establishment and maintenance of sound and fair social conditions; so that there should be no oppression nor injustice, but a square deal for everybody; so that the strong should not be permitted to prey upon the weak; so that the law of helpfulness should prevail, instead of the law of ravine ... such sound and fair social conditions would bring to the community in which they were established and maintained, unexampled, and marvelous prosperity; and this prosperity and peace and happiness would promptly advertise themselves and set up an irresistible attraction. Such a society as this would be a magnet that would draw to itself, all the children of men. They would all want to be in it."

"I only wish to have the principle recognized that no man liveth to himself; that no man's business is his business alone; that all business is stewardship; that there is no law of life but Christ's law; that the main question for every man is not how much he can get, but how much he can give."

"Will you tell Him frankly, that you cannot carry your load, and that you need help? Will you suffer Him to help you in His own way, and be glad and thankful if He will only take you under His care, and direct the whole course of your life for you?"

"She dhresses herself to keep him with her, but it's no use — afther a month or two, th'wondher of a woman wears off."

"I wouldn't be everlasting' cockin' me earth hear every little whisper that was floatin' around me! It's my rule never to lose me temper till it would be dethrimental to keep it."

"there is no such thing as a writer untouched by his time. Even the most inner experience is a response to some outside. That response may lead Kafka to explore the dark region beyond human experience or explanation in The Castle or Sean O'Casey to write from a sense of mission Red Roses for Me."

"Laughter is wine for the soul — laughter soft, or loud and deep, tinged through with seriousness. Comedy and tragedy step through life together, arm in arm, all along, out along, down along lea. A laugh is a great natural stimulator, a pushful entry into life; and once we can laugh, we can live. It is the hilarious declaration made by man that life is worth living."

"Isn't all religions curious? If they weren't you wouldn't get anyone to believe them."

"If England has any dignity left in the way of literature, she will forget for ever the pitiful antics of English Literature's performing flea."

"There's no reason to bring religion into it. I think we ought to have as great a regard for religion as we can, so as to keep it out of as many things as possible."

"Wealth often takes away chances from men as well as poverty. There is none to tell the rich man to go on striving, for a rich man makes the law that hallows and hollows his own life."

"The whole worl's in a state o' chassis."

"The Drama's altar isn't on the stage: it is candlesticked and flowered in the box office. There is the gold, though there be no frankincense nor myrrh; and the gospel for the day always The Play will Run for a Year. The Dove of Inspiration, of the desire for inspiration, has flown away from it; and on its roof, now, the commonplace crow caws candidly."

"A man should always be drunk, Minnie, when he talks politics — it's the only way in which to make them important."

"It’s different now. The problem is more serious and more complex, but we have more experience and we know how to do it,”"

"Recognises the role of tropical forest conservention for biodiversity, carbon sequestion and cooling, as well as its importance for social and economic development""

"I hope the next minister is not as radical as Marina. She was an obstacle to economic development in Brazil."

"The acute threat of the climate crisis, which has brought record heat to many South American countries, meant the summit had to be more than a show of unity; it needed to produce concrete and continuous results to ensure the Amazon did not reach a point where it starts to dry up and die off, which scientists have warned is drawing closer."

"The main reason is the decision of Lula to aim for zero deforestation. Since then, we have created new conservation units and indigenous territories that have produced some results … Now we need to move towards a new model of prosperity that is less predatory, less damaging to local people and the forest."

"We have only one global hegemonic power. It is not accumulating territory: it is trying to accumulate influence and control."

"I coulda got mad. But then I had to stop and think, well, what did he get in school? What did he get in his work experience? What did he get even from his own union, that gave him some tools to understand what he was seeing?"

"The earth is not dying, it is being killed, and those who are killing it have names and addresses."

"You are about to be told one more time that you are America's most valuable natural resource. Have you seen what they do to valuable natural resources?! Have you seen a strip mine? Have you seen a clear cut in the forest? Have you seen a polluted river? Don't ever let them call you a valuable natural resource! They're going to strip mine your soul. They're going to clear cut your best thoughts for the sake of profit unless you learn to resist, because the profit system follows the path of least resistance and following the path of least resistance is what makes the river crooked!"

"We, the American People, are enormously wealthy. You know that? Who owns all of those trees in the national forests? (This is not a rhetorical question.) We do! Who owns all of that off-shore oil you read about in the newspaper, huh? We do! Who owns all of those minerals under the federal lands? We do! It’s public property, you know. But we elect people to go to Washington—who are those assholes?—what have we gotten ourselves into now?—they go to Washington, they lease off what we own, public property, to private companies to sell us back our own stuff for the sake of a greasy buck. That’s dumb."

"But they lived those extraordinary lives that can never be lived again. And in the living of them, they gave me a history that is more profound, more beautiful, more powerful, more passionate, and ultimately more useful, than the best damn history book I ever read."

"No root, no fruit."