“On the other hand, I am not a liberal. The notion that man is a rational creature who arrives at reasonable solutions to knotty problems is much in doubt as far as I’m concerned. Liberalism depends all too much on having an optimistic view of human nature. But the history of the 20th century has not exactly fortified that notion. Moreover, liberalism also depends too much upon reason rather than any appreciation of mystery. If you start to talk about God with the average good liberal, he looks at you as if you are more than a little off. In that sense, since I happen to be—I hate to use the word religious, there are so many heavy dull connotations, so many pious self-seeking aspects—but I do believe there is a Creator who is active in human affairs and is endangered. I also believe there is a Devil who is equally active in our existence (and is all too often successful). So, I can hardly be a liberal. God is bad enough for them, but talk about the devil, and the liberal’s mind is blown. He is consorting with a fellow who is irrational if not insane. That is the end of real conversation.”

“People rely too much on their lifelong instincts. Their perception is divided by necessary obedience, which they themselves have become too weak to liberate themselves from. I'd let the Devil read me the bible, before I trusted the Words of God or the Mind of Man.”

“If I have so far argued that Foucault is a kind of closet liberal and thus deeply modern, I need to be equally critical of evangelical (and especially American) Christianity's modernity and its appropriation of Enlightenment notions of the autonomous self. Indeed, many otherwise orthodox Christians, who recoil at the notion of theological liberalism, have unwittingly adopted notions of freedom and autonomy that are liberal to the core. Averse to hierarchies and control, contemporary evangelicalism thrives on autonomy: the autonomy of the nondenominational church, at a macrocosmic level, and the autonomy of the individual Christian, at the microcosmic level. And it does not seem to me that the emerging church has changed much on this score; indeed, some elements of emergent spirituality are intensifications of this affirmation of autonomy and a laissez-faire attitude with respect to institutions.”

“I handed them a script and they turned it down. It was too controversial. It talked about concepts like, 'Who is God?' The Enterprise meets God in space; God is a life form, and I wanted to suggest that there may have been, at one time in the human beginning, an alien entity that early man believed was God, and kept those legends. But I also wanted to suggest that it might have been as much the Devil as it was God. After all, what kind of god would throw humans out of Paradise for eating the fruit of the Tree of Knowledge. One of the Vulcans on board, in a very logical way, says, 'If this is your God, he's not very impressive. He's got so many psychological problems; he's so insecure. He demands worship every seven days. He goes out and creates faulty humans and then blames them for his own mistakes. He's a pretty poor excuse for a supreme being.”

“The God of Exodus is the God of history and of political liberation more than he is the God of nature.”

“The core of liberation theology is profoundly "theologal" - that is, rooted in the very nature of God. You see, there's an immediate relationship between God, oppression, liberation: God is in the poor who cry out. And God is the one who listens to the cry and liberates, so that the poor no longer need to cry out. ( Leonardo Boff, p. 166)”