Christian Apologists

"Hic non videri potest: visu clarior est; nec comprehendi: tactu purior est; nec aestimari: sensibus maior est, infinitus, immensus et soli sibi tantus, quantus est, notus."

"Beatior in hoc itinere vivendi, qui paupertate se sublevat, non sub divitiarum onere suspirat."

"Nobilitate generosus es? Parentes tuos laudas? Omnes tamen pari sorte nascimur, sola virtute distinguimur."

"Vos scelera admissa punitis, apud nos et cogitare peccare est; vos conscios timetis, nos etiam conscientiam solam."

"Actus hominis, non dignitas iudicentur."

"Non eloquimur magna sed vivimus."

"Quod est in liberis amabilius—adhuc annis innocentibus et adhuc dimidiata verba temptantibus, loquellam ipso offensantis linguae fragmine dulciorem."

"Ita corpus in sepulcro, ut arbores in hiberno: occultant virorem ariditate mentita. ... Expectandum nobis etiam corporis ver est."

"I came to the conclusion that not only was the Gospel I was given as a child objectively true in reality, but that the Christian worldview was the best explanation for the way the world actually is."

"Jewel throughout his life was a diligent student, and made methodical notes of all that he read. He thus collected a mass of knowledge which was easily available for controversial purposes. He possessed a remarkable power of verbal memory, which made him a prodigy in the eyes of his friends. These qualities gave his writings an air of cold and mechanical precision, which was the natural result of his deliberate method. First he considered carefully the points which he wished to prove; then he selected the authorities whom he wished to quote in support of his position; he gave the references to a secretary, who copied out in full the passages specified; finally he arranged his argument in proper shape and embodied his quotations. Thus Jewel's writings are always clear, and the argument is conclusive within the limits which he has prescribed; but they are strictly logical, and make no appeal to the emotions. For that very reason they corresponded with the temper of England at the time, and did much to stamp upon anglican theology its distinguishing characteristics of reasonableness and sound learning."

"As for the Apology, it hath not only in all points and respects satisfied me, (by whom all your writings are so wonderfully well liked and approved,) but it appeared also to Bullinger, and his sons and sons-in-law, and also to Gualter and Wolfius, so wise, admirable, and eloquent, that they can make no end of commending it, and think that nothing in these days hath been set forth more perfectly. I exceedingly congratulate your talents upon this excellent fruit, the church upon this edifying of it, and England upon this honour."

"The philosopher telleth us, truth and falsehood are nigh neighbours, and dwell one by the other: the utter porch of the one is like the porch of the other; yet their way is contrary: the one leadeth to life; the other leadeth to death: they differ little to the shew, save that oft-times the door of falsehood is fair, painted, graven, and beautifully adorned; but the door or forefront of truth is plain and homely. Thereby it happeneth that men be deceived; they mistake the door, and go into error's house, when they seek truth. They call evil good, falsehood truth, and darkness light. They forsake that is good, deny the truth, and love not the light."

"This [Apology for the Church of England] was the first elaborate statement of the Anglican position in a work of first-rate importance, and it was immediately accepted as a clear and powerful exposition of that view. It remains one of the classic treatises of the Anglican ecclesiology. The Apology provoked a fresh attack from the Catholics. What with these writings and controversies, the cares of the diocese, activity in the general work of the church, and assiduous preaching, Jewel's never very strong health gave way. In 1571 he came home from Parliament much exhausted, but immediately undertook a visitation of his diocese. To the remonstrance of a friend he answered, "A bishop had best die preaching," and it was not long before the end came, in September, 1571."

"I wish that all, even the slightest vestiges of popery, might be removed from our churches, and above all from our minds. But the queen at this time is unable to endure the least alteration in matters of religion."

"[I]f we do shew it plain, that God's holy gospel, the ancient bishops and the primitive church do make on our side, and that we have not without just cause left these men, and rather have returned to the apostles and old catholic fathers; and if we shall be found to do the same not colourably, or craftily, but in good faith before God, truly, honestly, clearly, and plainly; and if they themselves which fly our doctrine, and would be called catholics, shall manifestly see how all those titles of antiquity, whereof they boast so much, are quite shaken out of their hands, and that there is more pith in this our cause than they thought for; we then hope and trust, that none of them will be so negligent and careless of his own salvation, but he will at length study and bethink himself, to whether part he were best to join him."

"For the rage of the papists among us at this time is scarcely credible; and rather than seem to have been in error in any respect, they most impotently precipitate and throw all things into confusion. May that God whose honour and glory alone we look to, aid our endeavours, and confound the conspiracies and wicked designs of his enemies!"

"If any learned man of all our adversaries, or if all the learned men that be alive, be able to bring any one sufficient sentence out of any old catholic doctor, or father, or out of any old general council, or out of the holy scriptures of God, or any one example of the primitive church, whereby it may be clearly and plainly proved that there was any private mass in the whole world at that time, for the space of six hundred years after Christ; Or that there was then any communion ministered unto the people under one kind; Or that the people had their common prayers then in a strange tongue that they understood not; Or that the bishop of Rome was then called an universal bishop, or the head of the universal church; Or that the people was then taught to believe that Christ's body is really, substantially, corporally, carnally, or naturally, in the sacrament... Or that whosoever had said the sacrament is a figure, a pledge, a token, or a remembrance of Christ's body, had therefore been judged for an heretic; Or that it was lawful then to have thirty, twenty, fifteen, ten, or five masses said in one church, in one day; Or that images were then set up in the churches, to the intent the people might worship them; Or that the lay people was then forbidden to read the word of God in their own tongue—if any man alive were able to prove any of these articles by any one clear or plain clause or sentence, either of the scriptures, or of the old doctors, or of any old general council, or by any example of the primitive church; I promised then that I would give over and subscribe unto him."

"[W]e have searched out of the holy bible, which we are sure cannot deceive, one sure form of religion, and have returned again unto the primitive church of the ancient fathers and apostles, that is to say, to the first ground and beginning of things, as unto the very foundations and head-springs of Christ's church... [A]s the holy fathers in former time, and as our predecessors have commonly done, we have restored our churches by a provincial convocation, and have clean shaken off, as our duty was, the yoke and tyranny of the bishop of Rome, to whom we were not bound, who also had no manner of thing like neither to Christ, nor to Peter, nor to an apostle, nor yet like to any bishop at all."

"This only will I speak, and that in a word: they which brought in transubstantiations, masses, calling upon saints, sole life, purgatory, images, vows, trifles, follies, babbles, into the church of God, have delivered new things, and which the scriptures never heard of. Whatsoever they cry or crack, they bring not a jot out of the word of God... These they honour instead of the scriptures, and force them to the people instead of the word of God: upon these men suppose their salvation and the sum of religion to be grounded."

"We found every where the people sufficiently well disposed towards religion, and even in those quarters where we expected most difficulty. It is however hardly credible what a harvest, or rather what a wilderness of superstition had sprung up in the darkness of the Marian times. We found in all places votive relics of saints, nails with which the infatuated people dreamed that Christ had been pierced, and I know not what small fragments of the sacred cross. The number of witches and sorceresses had every where become enormous. The cathedral churches were nothing else but dens of thieves, or worse, if any thing worse or more foul can be mentioned"

"Your grace, when God sent you to your inheritance and the right of this realm, found the church in horrible confusion, and in respect of the true worship of God a church of brick, or rather (as Ezechiel saith) daubed up with unseasoned mortar. Your grace hath already redressed the doctrine: now cast your eyes towards the ministry; give courage and countenance unto learning, that God's house may be served; so shall you leave a church of God, and a testimony that the zeal of the Lord's house hath eaten you up."

"[W]e have exhibited to the queen all our articles of religion and doctrine, and have not departed in the slightest degree from the confession of Zurich."

"I am compelled, almost alone, to engage with enemies, I know not whether to call them foreign or domestic ones. They are indeed our own countrymen, but enemies in heart, dwelling in a hostile land... [O]ur enemies, when they accuse our cause of novelty, both wrong us and deceive the people; for that they approve new things as if they were old, and condemn as new things of the greatest antiquity; that private masses, and mutilated communions, and natural and real presence, and transubstantiation, &c. (in which things the whole of their religion is contained), have no certain and express testimony either of holy scripture, or of ancient councils, or of fathers, or of anything that could be called antiquity."

"Personally Jewel had the kindliness and evenness of temper which characterise a true scholar. He was diligent in the discharge of his episcopal duties, and strove to set an example to his clergy of assiduous preaching. He showed his zeal for the advance of learning by building a library for the cathedral of Salisbury. He also used to maintain in his house and train for the university a few boys of promise. Among others whom he thus befriended was Richard Hooker, whom he educated at his expense and sent to Oxford. Hooker spoke of him as "the worthiest divine that Christendom had bred for some hundreds of years;" and it is clear that Hooker learned from Jewel the method and fundamental principles which he afterwards employed with greater fervour and literary skill than his master."

"We are a consumer society, and the danger of being a consumer society is that we begin to define our walk with God, or our Christianity, in terms of what we consume rather than what we do. The danger is that we can get to a place where our faith is made up of consuming faith (not living it). If someone asks you, “Are you Catholic,” and you respond, “Yes. I go to Bible study. I watch EWTN, I listen to Catholic radio, I’m always on the Catholic news sites …” that has nothing to do with being a disciple. It can be part of it, but I think right now there’s a need to go from theory and understanding to action, and to relationship. If we busy ourselves so much with the consumption of the Faith, we can trick ourselves and our faith becomes a hobby."

"Catholics are accused of being obsessed with death, but we’re not. What we’re obsessed with is resurrection. So much so that when St. Paul preached in Athens, the philosophers thought he was preaching two new gods, Jesus and Resurrection. Our acceptance of death, our preparation for it, strikes people who have a disordered fear of death as obsession. But we recognize that life is not ended with death; it’s changed for the better. Death is the gateway to that something better. So, of course we want to help people prepare for their death as best as they can and celebrate the deaths of those we believe have entered into glory. That’s not obsession. That’s right priorities."

"I believe that as the wife and mom I have a greater opportunity than most of the other family members. Even though everyone contributes to it, mothers and wives can be the thermostat of the home, not just taking the temperature but the thermostat, which sort of sets the tone at home. For the overall well-being of our families, I think it is important that our homes are the place where our families gather, and that we can make it a place of peace and beauty."

"How inordinate our fear of suffering and dying is. We’re so afraid of losing a life that is in a certain sense incapable. We’re not going to be able to keep our life on earth forever. That’s the reality. On the other hand, it confronts Catholic Christians with the sense that we are more afraid of physical suffering and physical death than we are of spiritual suffering and spiritual death through mortal sin and the divine life which is so precariously weakened through venial sins and those kinds of vices that we merely reduce to bad habits. And so to me, it’s a kind of a wake up call, not only for us as a society, but especially for us as a church to recognize the sacredness of human life, but to recognize the greater sacredness of a divine life that is obviously superior but much more vulnerable."

"There are some who want to erect a wall between people of faith and public service. I want to tear down that wall! There are problems government can never solve unless we speak to the hearts of the people. It’s true that the role of a pastor is different from someone in public service, but the two roles should work hand in glove for the benefit of the community."

"It’s great to read the Bible. What we need to do as parents and grandparents is we need to build a culture of Scripture for our children, evangelicals and fundamentalists and non-denominational Christians all do that intuitively because that’s all they have in terms of the sacramental, is the Scripture. We do have the living word of God, Jesus and the Eucharist. I think that building a culture of Bible reading and Bible study and meditation, lectio divina, is something that is critically important."

"Why is there something rather than nothing? Why, in particular, does the universe exist? Where did it come from and where, if anywhere, is it heading? Is it itself the ultimate reality behind which there is nothing or is there something 'beyond' it? Can we ask with Richard Feynman: 'What is the meaning of it all?" Or was Bertrand Russell right when he said that 'The universe is just there, and that's all'?"

"... energy, light, gravity, and consciousness ... You believe in these things because of their explanatory power as concepts. ... God is not a monolith ... God is Himself a fellowship ..."

"I think atheism undermines science very seriously because if you think of the basic assumption that all of us who are scientists have, that is, we believe in the rational intelligibility of the universe. And, it's interesting to me that scientists of the eminence of Eugene Wigner and Albert Einstein used the word “faith.” They cannot imagine a scientist without this faith because, of course, they point out that you've got to believe in the rational intelligibility of the universe before you can do any science at all. Science doesn't give you that."

"The evils perpetuated by some professing branches of the Christian church have died hard."

"I have a reason for trusting my mind at least in part because it is ultimately the product of the vast intelligence of a personal God as is the Universe out there; and that's why the two match together."

"All people are people of Faith. Everybody's got a world view that they believe and this really exposed one of the biggest problems we have in our culture -- that Christians are regarded as people of faith. That means they believe where there's no evidence but atheists -- they're not people of Faith, they're rational and fighting against that is one of the things I've been doing for a long time."

"It was belief in God that motivated the advance of science in the 16th and 17th centuries. Gallelo, Copernicus, Kepler, and Newton expected to find law in nature because they believed in a great law giver. Now so often we hear the new atheists talk about faith, depricating it. I want to tell you that scientists are all people of faith. As Einstein saw, they believe that the universe is accessable to the human mind and physics can not explain that for the simple reason that you can't do physics without believing that the universe is intelligable. So science required faith."

"Take the whole of the Bible, how much of it was written at a time when there was no persecution and trouble? Very little and we have had an experience in Europe, at least until relatively recently, without war for an unusual period of time and unfortunately into the vacuum there has poured all this kind of stuff postmodernism, atheism, all the rest of it."

"There's a very interesting statement that Paul made that the God of this world has blinded the minds of those who don't believe that there is an enemy who sets the thought forms of the world and Paul analyzes the intellectual darkness that comes about in Romans when people reject God they end up worshiping stones and inanimate things. They ascribe creatorial power to Nature because they don't believe in God and some of it is utterly absurd; and yet that is what happens and I would describe it as intellectual Darkness, but there's an enemy behind it."

"Most responses I have seen to the present crisis are polarized, either dismissing violent jihad as irrelevant to Islam or asserting that all Muslims should be treated as potential threats. In this book, I hope to clarify both the reality of violent jihad in Islam and a compassionate approach to our Muslim neighbors."

"[C]riticism of Islam is often taken to be criticism of Muslims. That is... false. One can criticize the Quranic command to beat disobedient wives without criticizing Muslims. The accusation of Islamophobia... often fails at this point. Islam is not Muslims, and one can criticize Islam while affirming and loving Muslims."

"To answer whether Islam truly is a religion of peace, we must consider what Islam teaches, not just what Muslims practice."

"Will you, laying aside all partiality, consider in the silence of your thoughts that we [humans] are creatures either quite like the rest [of animals], or separated by no great difference? For what is there to show that we do not resemble them? or what excellence is in us, such that we scorn to be ranked as creatures? Their bodies are built up on bones, and bound closely together by sinews; and our bodies are in like manner built up on bones, and bound closely together by sinews."

"We may therefore reckon Arnobius among those, who hold that the souls of beasts are rational. It is from him, without doubt, that Lactantius learned to put no other difference between them and man, but religion."

"But if men either knew themselves thoroughly, or had the slightest knowledge of God, they would never claim as their own a divine and immortal nature; nor would they think themselves something great because they have made for themselves gridirons, basins, and bowls, because they have made under-shirts, outer-shirts, cloaks, plaids, robes of state, knives, cuirasses and swords, mattocks, hatchets, ploughs. Never, I say, carried away by pride and arrogance, would they believe themselves to be deities of the first rank, and fellows of the highest in his exaltation, because they had devised the arts of grammar, music, oratory, and geometry. For we do not see what is so wonderful in these arts, that because of their discovery the soul should be believed to be above the sun as well as all the stars, to surpass both in grandeur and essence the whole universe, of which these are parts."

"I should wish, however, to know what this reason is, through which we are more excellent than all the tribes of animals. Is it because we have made for ourselves houses, by which we can avoid the cold of winter and heat of summer? What! do not the other animals show forethought in this respect? … But if nature, which gave them life, had chosen to give to them also hands to help them, they too would, without doubt, raise lofty buildings and strike out new works of art. Yet, even in those things which they make with beaks and claws, we see that there are many appearances of reason and wisdom which we men are unable to copy, however much we ponder them, although we have hands to serve us dexterously in every kind of work."

"The key issue is whether Jesus really did return from the dead and thus authenticate his claim to being the unique Son of God. As a skeptic, I was shocked to find that the historical evidence for the resurrection is so solid. We have, for instance, a report of the resurrection that goes back to within months of the death of Jesus, which is like a news flash in ancient history. This is historical gold! Whereas much of what we know from ancient history is derived from one or two sources, we have no fewer than nine ancient sources, inside and outside the New Testament, corroborating the disciples’ conviction that they encountered the resurrected Jesus. That’s an avalanche of data. I was thoroughly stunned by the quantity and quality of the evidence for Christ."

"On this account the nature of the demons has no place for repentance; for they are the reflection of matter and of wickedness. But matter desired to exercise lordship over the soul; and according to their free-will these gave laws of death to men; but men, after the loss of immortality, have conquered death by submitting to death in faith; and by repentance a call has been given to them, according to the word which says, "Since they were made a little lower than the angels." And, for every one who has been conquered, it is possible again to conquer, if he rejects the condition which brings death. And what that is, may be easily seen by men who long for immortality."

"The Logos, in truth, is the light of God, but the ignorant soul is darkness. On this account, if it continues solitary, it tends downward towards matter, and dies with the flesh; but, if it enters into union with the Divine Spirit, it is no longer helpless, but ascends to the regions whither the Spirit guides it: for the dwelling-place of the spirit is above, but the origin of the soul is from beneath. Now, in the beginning the spirit was a constant companion of the soul, but the spirit forsook it because it was not willing to follow."

"We seem to be in the place of God to them, to be his vice-regents, and empowered to receive homage from them in his name. And we are obliged, by the same tenure, to be their guardians and benefactors."