“Note, though, something else of great significance about the whole Christian theology of resurrection, ascension, second coming, and hope. This theology was born out of confrontation with the political authorities, out of the conviction that Jesus was already the true Lord of the world who would one day be manifested as such. The rapture theology avoids this confrontation because it suggests that Christians will miraculously be removed from this wicked world. Perhaps that is why such theology is often Gnostic in its tendency towards a private dualistic spirituality and towards a political laissez-faire quietism. And perhaps that is partly why such theology with its dreams of Armageddon, has quietly supported the political status quo in a way that Paul would never have done.”

“Our task as image-bearing, God-loving, Christ-shaped, Spirit-filled Christians, following Christ and shaping our world, is to announce redemption to a world that has discovered its fallenness, to announce healing to a world that has discovered its brokenness, to proclaim love and trust to a world that knows only exploitation, fear and suspicion...The gospel of Jesus points us and indeed urges us to be at the leading edge of the whole culture, articulating in story and music and art and philosophy and education and poetry and politics and theology and even--heaven help us--Biblical studies, a worldview that will mount the historically-rooted Christian challenge to both modernity and postmodernity, leading the way...with joy and humor and gentleness and good judgment and true wisdom. I believe if we face the question, "if not now, then when?" if we are grasped by this vision we may also hear the question, "if not us, then who?" And if the gospel of Jesus is not the key to this task, then what is?”

“When 'biblical' theologies ignore the gospels, something is clearly very wrong." (on atonement theories)”

“Many Christians have put the political cart before the theological horse.”

“[Christians] must become, must be known as, the people who don't hold grudges, who don't sulk. We must be the people who know how to say "Sorry," and who know how to respond when other people say it to us. It is remarkable, once more, how difficult this still seems, considering how much time the Christian church has had to think about it and how much energy has been spent on expounding the New Testament, where the advice is all so clear. Perhaps it's because we have tried, if at all, to do it as though it were just a matter of obeying an artificial command--and then, finding it difficult, have stopped trying because nobody else seems to be very good at it either. Perhaps it might be different if we reminded ourselves frequently that we are preparing for life in God's new world, and that the death and resurrection of Jesus, which by baptism constitute our own new identity, offer us both the motivation and the energy to try again in a new way.”

“Within biblical theology it remains the case that the one living God created a world that is other than himself, not contained within himself. Creation was from the beginning an act of love, of affirming goodness of the other. God saw all that he had made, and it was very good; but it was not itself divine. At its height, which according to Genesis 1 is the creation of humans, it was designed to REFLECT God, both to reflect God back to God in worship and to reflect God into the rest of creation in stewardship. But this image-bearing capacity of humankind is not in itself the same thing as divinity. Collapsing this distinction means taking a large step toward a pantheism within which there is no way of understanding, let alone addressing, the problem of evil.”

“I would like to coin the phrase alimentary theology, a theology that is more attentive to and welcoming of the multiple layers contained and implied in the making of theology. This is a theology that not only pays closer attention to matters related to food and nourishment, and the many ways they can relate, inspire, and inform theological reflection. Most importantly, it is an envisioning of theology as nourishment: food as theology and theology as food. Alimentary theology is envisioned as food for thought; it addresses some of the spiritual and physical hungers of the world, and seeks ways of bringing about nourishment.”