“The disciples of Jesus “found themselves thinking that if divine goodness were to manifest itself in human form, this (he) is how it would behave… he invited people to see differently instead of telling them what to do or believe…he located the authority of his teaching in his hearer’s hearts, not in himself or God-as-removed.”

“Acts 10:38 says, “See how God anointed Jesus of Nazareth who went about doing good.” He just got up every day and did good. Everywhere he went, even though he had a purpose and he was headed somewhere, he let himself be interrupted by the needs of people. So often we study the steps of Jesus. Maybe we need to study the stops of Jesus. The things that he stopped for, the things that interrupted his plan, where he would alter his plan and help somebody here and there.”

“But in reading all of the passages in which Jesus uses the word "hell," what is so striking is that people believing the right or wrong things isn't his point. He's often not talking about "beliefs" as we think of them--he's talking about anger and lust and indifference. He's talking about the state of his listeners' hearts, about how they conduct themselves, how they interact with their neighbors, about the kind of effect they have on the world.”

“Luke tells us that as Jesus was praying in a certain place, when He ceased, one of His disciples said unto Him, “Lord, teach us to pray.” This disciple had heard Jesus preach, but did not feel like saying, “Lord, teach us to preach.” He could learn to preach by studying the methods of the Master. But there was something about the praying of Jesus that made the disciple feel that he did not know how to pray; that he had never prayed, and that he could not learn by listening even to the Master as He prayed. There is a profound something about prayer which never lies upon the surface. To learn it, one must go to the depths of the soul, and climb to the heights of God.”

“If anyone shall set the authority of Holy Writ against clear and manifest reason, he who does this knows not what he has undertaken; for he opposes to the truth not the meaning of the Bible, which is beyond his comprehension, but rather his own interpretation; not what is in the Bible, but what he has found in himself and imagines to be there.”

“God's high freedom in Jesus Christ is His freedom for LOVE. The divine capacity which operates and exhibits itself in that superiority and subordination is manifestly also God's capacity to bend downwards, to attach Himself to another and this other to Himself, to be together with him. This takes place in that irreversible sequence, but in it is completely real. In that sequence there arises and continues in Jesus Christ the highest communion of God with man. God's deity is thus no prison in which He can exist only in and for Himself. It is rather His freedom to be in and for Himself but also with and for us, to assert but also to sacrifice Himself, to be wholly exalted but also completely humble, not only almighty but also almighty mercy, not only Lord but also servant, not only judge but also Himself the judged, not only man's eternal king but also his brother in time. And all that without in the slightest forfeiting His deity! All that, rather, in the highest proof and proclamation of His deity! He who DOES and manifestly CAN do all that, He and no other is the living God.”