God Quotes

Faith in these words is both a quiet whisper and a thunderous declaration—somewhere between awe and doubt, where the divine feels like a promise, a mystery, or the one thing that refuses to be explained away. The search for meaning here is as old as language itself, tangled in devotion, skepticism, and the unshakable weight of the unknown.

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“A Woman's QuestionDo you know you have asked for the costliest thingEver made by the Hand above?A woman's heart, and a woman's life---And a woman's wonderful love.Do you know you have asked for this priceless thingAs a child might ask for a toy?Demanding what others have died to win,With a reckless dash of boy.You have written my lesson of duty out,Manlike, you have questioned me.Now stand at the bars of my woman's soulUntil I shall question thee.You require your mutton shall always be hot,Your socks and your shirt be whole;I require your heart be true as God's starsAnd as pure as His heaven your soul.You require a cook for your mutton and beef,I require a far greater thing;A seamstress you're wanting for socks and shirts---I look for a man and a king.A king for the beautiful realm called Home,And a man that his Maker, God,Shall look upon as He did on the firstAnd say: "It is very good."I am fair and young, but the rose may fadeFrom this soft young cheek one day;Will you love me then 'mid the falling leaves,As you did 'mong the blossoms of May?Is your heart an ocean so strong and true,I may launch my all on its tide?A loving woman finds heaven or hellOn the day she is made a bride.I require all things that are grand and true,All things that a man should be;If you give this all, I would stake my lifeTo be all you demand of me.If you cannot be this, a laundress and cookYou can hire and little to pay;But a woman's heart and a woman's lifeAre not to be won that way.”

Joshua Harris

“The church's theology bought into this ahistoricism in different ways: along a more liberal, post-Kantian trajectory, the historical particularities of Christian faith were reduced to atemporal moral teachings that were universal and unconditioned. Thus it turned out that what Jesus taught was something like Kant's categorical imperative - a universal ethics based on reason rather than a set of concrete practices related to a specific community. Liberal Christianity fostered ahistoricism by reducing Christianity to a universal, rational kernel of moral teaching. Along a more conservative, evangelical trajectory (and the Reformation is not wholly innocent here), it was recognized that Christians could not simply jettison the historical particularities of the Christian event: the birth, life, death and resurrection of Jesus Christ. However, there was still a quasi-Platonic, quasi-gnostic rejection of material history such that evangelicalism, while not devolving to a pure ahistoricism, become dominated by a modified ahistoricism we can call primitivism. Primitivism retains the most minimal commitment to God's action in history (in the life of Christ and usually in the first century of apostolic activity) and seeks to make only this first-century 'New Testament church' normative for contemporary practice. This is usually articulated by a rigid distinction between Scripture and tradition (the latter then usually castigated as 'the traditions of men' as opposed to the 'God-give' realities of Scripture). Such primitivism is thus anticreedal and anticatholic, rejecting any sense that what was unfolded by the church between the first and the twenty-first centuries is at all normative for current faith and practice (the question of the canon's formation being an interesting exception here). Ecumenical creeds and confessions - such as the Apostles' Creed or the Nicene Creed - that unite the church across time and around the globe are not 'live' in primitivist worship practices, which enforce a sense of autonomy or even isolation, while at the same time claiming a direct connection to first-century apostolic practices.”

James K.A. Smith

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