“A righteous man does not conceive of himself as righteous; he is "only doing what anyone else would do," except, of course, that no one else does it.”

“This life therefore is not righteousness, but growth in righteousness, not health, but healing, not being but becoming, not rest but exercise. We are not yet what we shall be, but we are growing toward it, the process is not yet finished, but it is going on, this is not the end, but it is the road. All does not yet gleam in glory, but all is being purified.”

“...then he comes to the brink of a precipitous fall; that is, he comes to the point where he himself will have to be taken as standing-reserve. Meanwhile man, precisely as the one so threatened, exalts himself to the posture of lord of the earth. In this way the impression comes to prevail that everything man encounters exists only insofar as it is his construct. This illusion gives rise in turn to one final delusion: It seems as though man everywhere and always encounters only himself... In truth, however, precisely nowhere does man today any longer encounter himself, i.e. his essence. Man stands so decisively in attendance on the challenging-forth of Enframing that he does not apprehend Enframing as a claim, that he fails to see himself as the one spoken to, and hence also fails in every way to hear in what respect he ek-sists, from out of his essence, in the realm of an exhortation or address, and thus can never encounter only himself.”

“When God's righteousness is mentioned in the gospel, it is God's action of declaring righteous the unrighteous sinner who has faith in Jesus Christ. The righteousness by which a person is justified (declared righteous) is not his own but that of another, Christ.”

“Good works do not make a good man, but a good man does good works; evil works do not make a wicked man, but a wicked man does evil works.”

“One thing, and only one thing, is necessary for Christian life, righteousness, and freedom. That one thing is the most holy Word of God, the gospel of Christ.”

“-- What, then, does one experience of the You?-- Nothing at all. For one does not experience it.-- What, then, does one know of the You?-- Only everything. For one no longer knows particulars.”