Brian D. McLaren Quotes
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In Christ, God is supreme, but not in the old discredited paradigm of supremacy: God is the supreme healer, the supreme friend, the supreme lover, the supreme life-giver who self-empties in gracious love for all. The king of kings and lord of lords is the servant of all and the friend of sinners. The so-called weakness and foolishness of God are greater than the so-called power and wisdom of human regimes.
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With my own eyes I saw Spaniards cut off the nose, hands, and ears of Indians, male and female, without provocation, merely because it pleased them to do it….Likewise, I saw how they summoned the caciques and the chief rulers to come, assuring them safety, and when they peacefully came, they were taken captive and burned….They laid bets as to who, with one stroke of the sword, could split a man in two or could cut off his head or spill out his entrails with a single stroke of the pike….They attacked the towns and spared neither the children nor the aged nor pregnant women nor women in childbed, not only stabbing them and dismembering them but cutting them to pieces as if dealing with sheep in the slaughter house.
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In the previous few minutes, I had seen the most beautiful thing that eyes can see: the glory of God shining in the radiance of creation. I had heard the most beautiful thing that ears can hear: friends telling friends that they love one another. And I had felt the most beautiful thing that any heart can ever feel: the love of God and the love of others.
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God unleashes history in the beginning. God helps the baby to stand in the beginning. But God is also out ahead, calling history homeward across the field or across the room. God doesn't force it. Sometimes history responds, or some parts of history respond, but others resist or rebel. But God keeps calling.
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Americans until 1924. States like Arizona and New Mexico found ways to continue restricting voting rights until 1948, just as several southern states continue to do in this century to African Americans.
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Accumulating orthodoxy makes it harder year-by-year to be a Christian than it was in Jesus day.
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I’ve come to see that just as the Doctrine of Discovery was used to justify white Christian supremacy and the exploitation of nonwhites and non-Christians, the “doctrine of dominion” (Genesis 1:28) is still being used to justify human supremacy and the exploitation of the earth and all its creatures. Aided and abetted by harmful doctrines about the future (especially “left behind” dispensationalist eschatology), industrial-era Christians have used toxic, industrial-strength beliefs to legitimize the plundering of the earth, without concern for future generations of humans, much less our fellow creatures. After all, if Jesus is coming back soon, and if God will soon destroy the earth and take righteous souls to heaven, who cares about the earth? What’s a little human domination in comparison to divine damnation?
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Roman throats like the Zealots. Instead, if a Roman soldier backhands you with a blow...
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If you don't want to worship a guy you can beat up, then I might humbly suggest you reconsider Caesar and the Greco-Roman narrative. It sounds like 'Christ and him crucified' is not for you. At least not yet.
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In other words, when the community of faith gathers, its purpose is to equip its members for a life of love and good deeds when the community scatters.
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There is no way to peace, but rather peace itself is the way to life in God’s kingdom.
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In case after case in the past, there is a kind of Bible-quoting intoxication under the influence of which we religious people lose the ability to distinguish between what God says and what we say God says.
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Isn’t the real scandal not that our religious leaders might be imagined walking across a road or talking as friends together in a bar, but rather that their followers are found speaking against one another as enemies, day after day in situation after situation?
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At their best, religious and spiritual communities help us discover this pure and naked spiritual encounter. At their worst, they simply make us more ashamed, pressuring us to cover up more, pushing us to further enhance our image with the best designer labels and latest spiritual fads, weighing us down with layer upon layer of heavy, uncomfortable, pretentious, well-starched religiosity.
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We must never underestimate our power to be wrong when talking about God, when thinking about God, when imagining God, whether in prose or in poetry. A generous orthodoxy, in contrast to the tense, narrow, or controlling orthodoxies of so much of Christian history, doesn't take itself too seriously. It is humble. It doesn't claim too much. It admits it walks with a limp.
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When would-be reformers arise, they are rejected as heretics, turncoats, troublemakers, disturbers of the peace, traitors, and enemies.
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I'm raising the question of whether focusing on the afterlife beyond history can unintentionally but tragically lead to the abandonment of this earth and this life.
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The life-and-death question for each of our churches and denominations may boil down to this: are we a club for the elite who pretend to have arrived or a school for disciples who are still on the way?
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Christian faith for me is no longer a static location but a great spiritual journey. And that changes everything.
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Because if anything is clear in the aftermath of the Reformation, it has to be this: we human beings can interpret the Bible to say and mean an awful lot of different things. We can very easily confuse “The Bible says” with “I say the Bible says,” which we can then equate with “God says.
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Confession: Imagine if love, not law, was the standard by which we learned to examine ourselves and confess our sins against God, neighbor, and the earth we share. Imagine if each week we were guided into the kind of self-examination that helped us name and turn from our unloving acts in recent days. And imagine if, along with confessing our sins, we confessed or named our hurts, the places where others have wounded us, so that we could process our pain and then respond in a way that doesn’t give in to resentment or revenge.
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Love all of God’s creation, both the whole of it and every grain of sand. Love every leaf, every ray of God’s light. Love animals, love plants, love each thing. If you love each thing, you will perceive the mystery of God in things. Once you have perceived it, you will begin tirelessly to perceive more and more of it every day. And you will come at last to love the whole world with an entire, universal love.
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Comfort and power can become great enemies of true spirituality, which explains why we often say that the prophets come not only to comfort the afflicted, but also to afflict the comfortable.
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He whom I bow to only knows to whom I bow When I attempt the ineffable Name, murmuring Thou… (“Footnote to All Prayers”) Lewis proceeds to acknowledge that when he says the Name of God, his best thoughts are mere fancies and symbols, which he knows “cannot be the thing thou art.” Then with postmodern sensitivity, Lewis ponders the inadequacy of human language and perspective: And all men are idolators, crying unheard To a deaf idol, if Thou take them at their word. Even as we pray, then, we must count on God to take our misguided arrows and magnetize them toward their goal. He concludes: Take not, oh Lord, our literal sense. Lord, in Thy great, Unbroken speech our limping metaphor translate.