“To be conformed to Jesus, we must first begin to think as Jesus did. We need the "mind of Christ." We need to value the things He values and despise the things He despises. We need to have the same priorities He has. We need to consider weighty the things He considers weighty.”

“Prayer does change things, all kinds of things. But the most important thing it changes is us. As we engage in this communion with God more deeply and come to know the One with whom we are speaking more intimately, that growing knowledge of God reveals to us all the more brilliantly who we are and our need to change in conformity to Him. Prayer changes us profoundly.”

“We tend to have mixed feelings about the holy. There is a sense in which we are at the same time attracted to it and repulsed by it. Something draws us toward it, while at the same time we want to run away from it. We can’t seem to decide which way we want it. Part of us yearns for the holy, while part of us despises it. We can’t live with it, and we can’t live without it.”

“The concept of divine revelation was central to Augustine's epistemology, or theory of knowledge. The metaphor of light is instructive. In our present earthly state we are equipped with the faculty of sight. We have eyes, optic nerves, and so forth- all the equipment needed for sight. But a man with the keenest eyesight can see nothing if he is locked in a totally dark room. So just as an external source of light is needed for seeing, so an external revelation from God is needed for knowing. When Augustine speaks of revelation, he is not speaking of Biblical revelation alone. He is also concerned with "general" or "natural" revelation. Not only are the truths in Scripture dependent on God's revelation, but all truth, including scientific truth, is dependent on divine revelation. This is why Augustine encouraged students to learn as much as possible about as many things as possible. For him, all truth is God's truth, and when one encounters truth, one encounters the God whose truth it is.”

“The simplistic way of not conforming is to see what is in style in our culture and then do the opposite. If short hair is in vogue, the nonconformist wears long hair. If going to the movies is popular, then Christians avoid movies as “worldly.” The extreme case of this may be seen in groups that refuse to wear buttons or use electricity because such things, too, are worldly. A superficial style of nonconformity is the classical pharisaical trap. The kingdom of God is not about buttons, movies, or dancing. The concern of God is not focused on what we eat or what we drink. The call of nonconformity is a call to a deeper level of righteousness, that goes beyond externals. When piety is defined exclusively in terms of externals, the whole point of the apostle’s teaching has been lost. Somehow we have failed to hear Jesus’ words that it is not what goes into a person’s mouth that deflies a person, but what comes out of that mouth. We still want to make the kingdom a matter of eating and drinking.”

“The most violent expression of God's wrath and justice is seen in the Cross. If ever a person had room to complain for injustice, it was Jesus. He was the only innocent man ever to be punished by God. If we stagger at the wrath of God, let us stagger at the Cross. Here is where our astonishment should be focused.”

“When God's justice falls, we are offended because we think God owes perpetual mercy. We must not take His grace for granted. We must never lose our capacity to be amazed by grace”