Brian D. McLaren Quotes
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Being able to know and feel what Karl knows and feels… that no matter what, I am God’s, and God is mine… that we have a connection; we have a relationship. Faith in your life brings God in your life.
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Politicians compete for the highest offices. Business tycoons scramble for a bigger and bigger piece of the pie. Armies march and scientists study and philosophers philosophise and preachers preach and labourers sweat. But in that silent baby, lying in that humble manger, there pulses more potential power and wisdom and grace and aliveness than all the rest of us can imagine.
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Whatever ember of love for goodness flickers within us, however feeble or small… that’s what the Spirit works with, until that spark glows warmer and brighter. From the tiniest beginning, our whole lives—our whole hearts, minds, souls, and strength—can be set aflame with love for God.
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That is what mature faith requires — not pride over how much one sees and understands, but humility, the feeling that one is still a child, certain of so little, still so dependent on God and others, with so much still to learn — including so much more to learn about humility.
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Jesus called disciples so He could send them out as apostles. They were called together to learn so they could be sent out to teach and serve.
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If we speak of an angry God at all, we will speak of a God angry at indifference, angry at apathy, angry at racism and violence, angry at inhumanity, angry at waste, angry at destruction, angry at injustice, angry at hostile religious clannishness. That anger is never against us (or them); it is against what is against us (and them).
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When any sector of the church stops learning, God simply overflows the structures that are in the way and works outside them with those willing to learn.
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My concern is that by making heaven after this life the destination of our way, we are spiritually forming people who run away from fire, disease, and the violence of our world.
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It is the test of a good religion whether you can joke about it.
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In an age of religious violence like ours, people care much less about what you believe, and much more about whether you will kill for what you believe. So if you haven’t figured out what you’re going to do with passages like Deuteronomy 7 and 1 Samuel 15 and Psalms 137:9, you still have some important work to do.3 If you haven’t grappled with these passages and others like them, your Bible is like a loaded gun and your theology is like a license to kill. You have to find a way to disarm your faith as a potential instrument of hate and convert it into an instrument of love.4 You have to convert Christianity from a warrior religion to a reconciling religion. Otherwise, your neighbors around this seminary will tolerate you the way they might tolerate a chemical plant that could at any moment blow up and kill them all.
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What is the most significant conversation you have every day?” People would respond piously, “Your conversation with God, of course.” “No,” Lewis would reply. “It’s the conversation you have with yourself before you speak to God, because in that conversation with yourself, you decide whether you are going to be honest and authentic with God, or whether you are going to meet God with a false face, a mask, an act, a pretense.
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Songs: What if for the next three hundred years, we sang about love and justice which has been defined by philosopher Cornel West as “what love looks like in public” as much as we’ve sung about sin and forgiveness over the last three hundred years? Imagine if every week God were praised and worshipped above all as the source and epitome of love.
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We often fail to deconstruct how proslavery theology still influences American Christianity. But simply put: Theological arguments upheld the institution of slavery long after every other argument failed. American Christian theology was born in a cauldron of proslavery ideology, and one of the spectacular failures of the Christian church today is its inability to name, interrogate, confront, repent, and dismantle the cauldron which has shaped much of its theology. We are daily living with the remnants of a theological white supremacy, coupled with social and political power, which continues to uphold racist ideologies….Can this nation afford to keep ignoring the truth that black people in America live under a threat of racial violence, never quite feeling that we are fully equal citizens in the nation that our enslaved ancestors built?
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I’m sure I am wrong about many things, although I’m not sure exactly which things I’m wrong about. I’m even sure I’m wrong about what I think I’m right about in at least some cases.
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We must not define Jesus and his kingdom by fitting them within conventional understandings of kings and kingdoms. Rather, we must judge and deconstruct those conventional definitions in light of Jesus and his example.
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But before Christianity was a rich and powerful religion, before it was associated with buildings, budgets, crusades, colonialism, or televangelism, it began as a revolutionary nonviolent movement promoting a new kind of aliveness on the margins of society.
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Our choice, it seems, is whether we will let our past and present sufferings be sufficient to soften and break us, or whether we will resist and harden ourselves so even more suffering is required.
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Learning is not the consequence of teaching or writing, but rather of thinking...so a playful, provocative, unclear but stimulating book could actually be more worth your money than a serious, clear book that tells you what to think but doesn't make you think.
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Sometimes, we become so familiar with the primal sacred story of the Bible that we need some fresh takes on it, telling us the same thing in different ways, or giving us some new vantage points to see what was always there, things we'd missed before.
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We’re seeking — imperfectly at every turn, no doubt — an incarnational theology, a theology that brings radical good news of great joy for all the people, good news that God loves the world and didn’t send Jesus to condemn it but to save it, good news that God’s wrath is not merely punitive but restorative, good news that the fire of God’s holiness is not bent on eternal torment but always works to purify and refine, good news that where sin abounds, grace abounds all the more.
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He creates a new kind of hero: not warriors, corporate executives, or politicians, but brave and determined activists for preemptive peace, willing to suffer with Him in the prophetic tradition of justice.
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There's one thing worse than a failed old religion: a naïve and arrogant new one.
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Who do we think we are — we small creatures with three-pound brains, a few limited senses, and life spans barely long enough to get to know our neighborhood, much less the planet, and much less the galaxy, and much less the universe, and much less still its creator! Who do we think we are to be able to define or even describe the creator of DNA, galaxies, dust mites, blue whales, the carbon cycle, light, and a billion other realities we have no notion about whatsoever, no awareness of at all?
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Our relationships with God go through similar phases sometimes. We aren’t comfortable with each other. The conversation doesn’t flow as well. We aren’t sure we can trust as before — or we aren’t sure we can be trusted as before. At those tough times, I have learned that there is a lot to be said for just hanging in there. For keeping on going to church. For saying your prayers. For keeping the communication lines open. For sustaining your relationship on pure, stubborn commitment when all the warm feelings of affection seem gone forever. That kind of willpower, I am learning, is one of the purest forms of faith — a kind of faith you just don’t develop until you are forced to, when your relationship with God seems to have gone bad. Sometimes faith means believing that doubt is just a stage, a rotten mood that will pass, and that in time, by the grace of God, you will get over it, and be old friends again in a new, deeper way.