Theology

"Some would ask, how could a perfect God create a universe filled with so much that is evil. They have missed a greater conundrum: why would a perfect God create a universe at all?"

"Matter, being fecund in all attributes, is able also to engender evil. I put aside, therefore, O Asclepios and Ammon, the question asked by many: "Could not God hinder evil in the nature of things?" There is absolutely nothing to say to them; but for you I will pursue the discourse begun, and I will give the explanation. They affirm that God ought to have preserved the world from evil; now, evil is in the world as an integral part of it. The sovereign God indeed provided against it inasmuch as was reasonable and possible, when He bestowed upon humanity sentiment, knowledge, and intelligence. By these faculties solely, which place us above other animals, we may escape the snares of evil and vice."

"Intelligence...has quietly stripped from our moral valuations that half-supernatural, half-aesthetic halo which is but the shrunken religious involucrum wherein they came into the world. The "problem of evil" has already become the problem not of its its toleration by God, but of its diminution by Man."

"Is God willing to prevent evil, but not able? Then He is not omnipotent. Is He able, but not willing? Then He is malevolent. Is He both able and willing? Then whence cometh evil? Is He neither able nor willing? Then why call Him God?"

"In the part lowest of the abysses is Sheol, the place where those dwell who have passed to the state of rephaim or "shades". ... We already find in Ezekiel a part of Sheol distinguished as deeper, called the "pit" or "the lowest parts of the earth", where the uncircumcised descend and those who have fallen by the sword, causing terror in the land of the living. In course of time this distinction came to be more definite: the upper part of Sheol, destined for the just, was called "Abraham's bosom", and the lower part became Gehenna, where sinners were tormented in flames."

"Lazarus is carried off by the angels to "Abraham's bosom", a phrase that never occurs in early Jewish literature but probably simply means that Lazarus has been brought to paradise to recline at table beside the great patriarch of Israel. The rich man, on the other hand, is buried and ends up in Hades. ... It is hard to know what to make of the physicality of both descriptions. Abraham has a "bosom", Lazarus has fingers, the rich man has a tongue and obviously a nervous system susceptible to torment by fire. ... Moreover, the respective fates of the two appear to be permanent. There is a vast chasm separating them."

"Human intelligence sometimes experiences difficulties in forming a judgment about the credibility of the Catholic faith, notwithstanding the many wonderful external signs God has given, which are sufficient to prove with certitude by the natural light of reason alone the divine origin of the Christian religion. For man can, whether from prejudice or passion or bad faith, refuse and resist not only the evidence of the external proofs that are available, but also the impulses of actual grace."

"For these reasons the Teaching Authority of the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions, on the part of men experienced in both fields, take place with regard to the doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter - for the Catholic faith obliges us to hold that souls are immediately created by God. However, this must be done in such a way that the reasons for both opinions, that is, those favorable and those unfavorable to evolution, be weighed and judged with the necessary seriousness, moderation and measure, and provided that all are prepared to submit to the judgment of the Church, to whom Christ has given the mission of interpreting authentically the Sacred Scriptures and of defending the dogmas of faith"

"It remains for Us now to speak about those questions which, although they pertain to the positive sciences, are nevertheless more or less connected with the truths of the Christian faith. In fact, not a few insistently demand that the Catholic religion take these sciences into account as much as possible. This certainly would be praiseworthy in the case of clearly proved facts; but caution must be used when there is rather question of hypotheses, having some sort of scientific foundation, in which the doctrine contained in Sacred Scripture or in Tradition is involved. If such conjectural opinions are directly or indirectly opposed to the doctrine revealed by God, then the demand that they be recognized can in no way be admitted."

"Never has Christian philosophy denied the usefulness and efficacy of good dispositions of soul for perceiving and embracing moral and religious truths"

"In theology some want to reduce to a minimum the meaning of dogmas; and to free dogma itself from terminology long established in the Church and from philosophical concepts held by Catholic teachers, to bring about a return in the explanation of Catholic doctrine to the way of speaking used in Holy Scripture and by the Fathers of the Church. They cherish the hope that when dogma is stripped of the elements which they hold to be extrinsic to divine revelation, it will compare advantageously with the dogmatic opinions of those who are separated from the unity of the Church and that in this way they will gradually arrive at a mutual assimilation of Catholic dogma with the tenets of the dissidents."

"Some imprudently and indiscreetly hold that evolution, which has not been fully proved even in the domain of natural sciences, explains the origin of all things, and audaciously support the monistic and pantheistic opinion that the world is in continual evolution."

"By positing God as unknowable, man excuses himself to what is still left of his religious conscience for his oblivion of God, his surrender to the world. He negates God in practice – his mind and his senses have been absorbed by the world – but he does not negate him in theory. He does not attack [God's] existence; he leaves it intact. But this existence neither affects nor incommodes him, for it is only a negative existence, an existence without existence; it is an existence that contradicts itself – a being that, in view of its effects, is indistinguishable from non-being. The negation of determinate, positive predicates of the Divine Being is nothing else than the negation of religion, but one which still has an appearance of religion, so that it is not recognized as a negation – it is nothing but a subtle, sly atheism. The alleged religious horror of limiting God by determinate predicates is only the irreligious wish to forget all about God, to banish him from the mind."

"All names of God remain hallowed because they have been used not only to speak of God but also to speak to him."

"You see what it was that really triumphed over the Christian God: Christian morality itself, the concept of truthfulness that was understood more rigorously, the father confessor’s refinement of the Christian conscience, translated and sublimated into a scientific conscience, into intellectual cleanliness at any price."

""Will to truth" does not mean "I do not want to let myself be deceived" but—there is no alternative—"I will not deceive, not even myself"; and with that we stand on moral ground. . . . You will have gathered what I am getting at, namely, that it is still a metaphysical faith upon which our faith in science rests—that even we knowers of today, we godless anti-metaphysicians, still take our fire, too, from the flame lit by the thousand-year-old faith, the Christian faith which was also Plato's faith, that God is truth; that truth is divine."

"What if God did not have first to be, since he loved us first, when we were not? And what if, to envisage him, we did not have to wait for him within the horizon of Being, but rather transgress ourselves in risking to love love."

"Grundworte sagen nicht etwas aus, was außer ihnen bestünde, sondern gesprochen stiften sie einen Bestand."

"Now that we have remembered the drama of the people of Israel coming out of Egypt, the phrase "coming out" means something new. In the exodus, as in our lives, it means moving out of a situation of bondage—the bonds in our case being secrecy and silence—into freedom. Israel had to come physically out of Egypt in order to worship God and not the idols of Egypt and also had to come out of the way of thinking that makes it possible for slaves to remain slaves: the habits that make idols seem like gods."

"Men usually remain unmarried for three reasons: either because they cannot afford to marry or there are no girls to marry (neither of these factors need have deterred Jesus); or because it is inexpedient for them to marry in the light of their vocation (we have already ruled this out during the ‘hidden years’ of Jesus’ life); or because they are homosexual in nature, in as much as women hold no special attraction for them. The homosexual explanation is one which me must not ignore. ... All the synoptic gospels show Jesus in close relationship with the ‘outsiders’ and the unloved. Publicans and sinners, prostitutes and criminals are among his acquaintances and companions. If Jesus were homosexual in nature (and this is the true explanation of his celibate state) then this would be further evidence of God’s self-identification with those who are unacceptable to the upholders of ‘The Establishment’ and social conventions."

"Only in the longing for a world of economic and sexual justice together, and not subordinated to one another, can the encounter with the divine take place. But this is an encounter to be found at the crossroads of desire, when one dares to leave the ideological order of the heterosexual pervasive normative. This is an encounter with indecency, and with the indecency of God and Christianity."

"O, if there be any kind of life most sad, and deepest in the scale of pity, it is the dry, cold impotence of one, who has honestly set to the work of his own self-redemption."

"REDEMPTION, n. Deliverance of sinners from the penalty of their sin, through their murder of the deity against whom they sinned. The doctrine of Redemption is the fundamental mystery of our holy religion, and whoso believeth in it shall not perish, but have everlasting life in which to try to understand it."

"Unto Yourself did you make a great and holy name in Thy world, and unto Your people did You achieve a great deliverance and redemption. Whereupon your children entered the sanctuary of Your house, cleansed Your temple, purified Your sanctuary, kindled lights in Your holy courts, and appointed these eight days of Hanukkah in order to give thanks and praises unto Your holy name."

"Now, the redemption which we as yet await (continued Imlac), will be that of Kalki, who will come as a Silver Stallion: all evils and every sort of folly will perish at the coming of this Kalki: true righteousness will be restored, and the minds of men will be made as clear as crystal."

"There's a redemption that takes place in art"

"In cruce salus."

"Say, heavenly pow'rs, where shall we find such love? Which of ye will be mortal to redeem Man's mortal crime, and just th' unjust to save."

"And now without redemption all mankind Must have been lost, adjudged to death and hell By doom severe."

"The first result of redemption is separation, that is, departure, a going out. God never redeems a person and leaves him in the old position to continue living in the world."

"Feeling the unity of himself and the universe, the man who lives in spirit is no more a separate and self-centered individual but a vehicle of the universal spirit. … He throws himself on the world and lives for its redemption, possessed as he is with an unshakable sense of optimism and an unlimited faith in the powers of the soul."

"Why, all the souls that are were forfeit once; And He that might the vantage best have took Found out the remedy."

"Condemned into everlasting redemption for this."

"A man walks down the street He says why am I soft in the middle now Why am I soft in the middle The rest of my life is so hard I need a photo opportunity I want a shot at redemption Don’t want to end up a cartoon In a cartoon graveyard."

"The Evangelium has not abrogated legends; it has hallowed them, especially the "happy ending." The Christian has still to work, with mind as well as body, to suffer, hope, and die; but he may now perceive that all his bents and faculties have a purpose, which can be redeemed. So great is the bounty with which he has been treated that he may now, perhaps, fairly dare to guess that in Fantasy he may actually assist in the effoliation and multiple enrichment of creation. All tales may come true; and yet, at the last, redeemed, they may be as like and unlike the forms that we give them as Man, finally redeemed, will be like and unlike the fallen that we know."

"Underneath all the arches of Scripture history, throughout the whole grand temple of the Scriptures, these two voices ever echo, man is ruined, man is redeemed."

"Christ is redemption only as He actually redeems and delivers our nature from sin. If He is not the law and spring of a new spirit of life, He is nothing. "As many as are led by the Spirit of God, they are the sons of God," — as many, no more."

"By Christ's purchasing redemption, two things are intended, His satisfaction, and His merit. All is done by the price that Christ lays down, which does two things: it pays our debt, and so it satisfies; by its intrinsic value, and by the agreement between the Father and the Son it procures our title, and so it merits. The satisfaction of Christ is to free us from misery, and the merit of Christ is to purchase happiness for us."

"Whatever in Christ had the nature of satisfaction, was by virtue of His suffering or humiliation; whatever had the nature of merit, was by virtue of His obedience or righteousness."

"As God carries on the work of converting the souls of fallen men through all ages, so He goes on to justify them, to blot out all their sins, and to accept them as righteous in His sight through the righteousness of Christ. He goes on to adopt and receive them from being the children of Satan to be His own children, to carry on the work of His grace which He has begun in them, to comfort them with the consolations of His Spirit, and to bestow upon them, when their bodies die, that eternal glory which is the fruit of Christ's purchase."

"Look, therefore, which way we will, whether at the direct Scriptural statements of death as the penalty of sin, or at the agony of the cross as a means of rescue, or at the joy of the angels of God over a rescue; we see from either that it must be a work of infinite and eternal consequence — the work of redemption."

"What a memorable epoch that will be when Jesus Christ shall -have vacated the throne of mercy! What an awful event in the history of our universe will that be when the dispensation that cost so much, that lasted so long, when that shall cease, when that shall disappear and be no more at all in the universe of God Almighty! It seems to me the very thought ought to start every sinner to his feet in a moment! Lord Jesus, help! that we may embrace the offered mercy!"

"If complex organisms demand an explanation, so does a complex designer. And it's no solution to raise the theologian's plea that God (or the Intelligent Designer) is simply immune to the normal demands of scientific explanation. To do so would be to shoot yourself in the foot. You cannot have it both ways. Either ID belongs in the science classroom, in which case it must submit to the discipline required of a scientific hypothesis. Or it does not, in which case get it out of the science classroom and send it back into the church, where it belongs."

"Die Theologie ist die Anthropologie."

"Theology must either regress to blind faith or progress towards free philosophy."

"The common root of modern science and Christian theology was Greek philosophy. The historical accident that caused the Christian religion to become heavily theological was the fact that Jesus was born in the Eastern part of the Roman Empire at the time when the prevailing culture was profoundly Greek."

"All my theology is reduced to this narrow compass, "Jesus Christ came into the world to save sinners.""

"It is a curious accident of history that the Christian religion became heavily involved with theology. No other religion finds it necessary to formulate elaborately precise statements about the abstract qualities and relationships of gods and humans. ...The idea that God may be approached and understood through intellectual analysis is uniquely Christian. ...It is probably not an accident that modern science grew explosively in Christian Europe and left the rest of the world behind. A thousand years of theological disputes nurtured the habit of analytical thinking that could also be applied to the analysis of natural phenomena. On the other hand, the close historical relations between theology and science have caused conflicts between science and Christianity that does not exist between science and other religions."

"When all is said and done, science is about things and theology is about words. Things behave in the same way everywhere, but words do not. ... Theology works in one culture alone. If you have not grown up in Polkinghorne's culture, where words such as "incarnation" and "trinity" have a profound meaning, you cannot share his vision."

"Theologian — the only kind of scholar who has no knowledge whatsoever of his supposed object of study."