The stinking puddle from which usury, thievery and robbery arises is our lords and princes. They make all creatures their property—the fish in the water, the birds in the air, the plant in the earth must all be theirs. Then they proclaim God's commandments among the poor and say, "You shall not steal." They oppress everyone, the poor peasant, the craftsman are skinned and scraped.
Why God should want and need us is a mystery. But it is true: otherwise he would not have created us and life would ultimately have no meaning for us. It is good to remember that in God the is a constancy, a consistency of attitude which never changes, irrespective of what we are or how we act: he never changes in is wanting us or needing us.
St. Paul says, that God commendeth his love to us in that while we were yet sinners, Christ died for us: and that when we were enemies we were reconciled to God by the death of his Son. St. Paul was in a peculiar manner a child of grace: with gratitude, therefore, he honours and extols its efficacy in all his epistles; and particularly in his epistle to the Romans throughout he defends his doctrines with great precision and copiousness. 'Every mouth,' says he, 'must be stopped, and all the world become guilty before God. By the deeds of the law no flesh can be justified. Man must be justified freely by his grace. By grace are ye saved through faith, and that not of yourselves, it is the gift of God: not of works, lest any man should boast.'
Light from a concave luminous body is received most powerfully at the centre. The reason for this is that, for every point of a concave body, perpendicular rays, which are stronger than others, converge in the centre. Therefore the virtues of celestial bodies are incident most powerfully in and near the centre of the world.
Jesus... never laughed. Nothing has ever equaled the seriousness of his life; it is clear that pleasure, recreation, anything that could divert the mind, had no part in it. The life of Jesus was utterly taut, wholly caught up in God and in the woes of men, and he gave to nature only what he could not have refused it without destroying it.
Only in the longing for a world of economic and sexual justice together, and not subordinated to one another, can the encounter with the divine take place. But this is an encounter to be found at the crossroads of desire, when one dares to leave the ideological order of the heterosexual pervasive normative. This is an encounter with indecency, and with the indecency of God and Christianity.
There is a radical difference between the Christian expectation of the resurrection of the dead and the Greek belief in the immortality of the soul.... Although Christianity later established a link between these two beliefs, and today the average Christian confuses them completely, I see no reason to hide what I and the majority of scholars consider to be the truth.... The life and thought of the New Testament are entirely dominated by faith in the resurrection.... The whole man, who is really dead, is brought back to life by a new creative act of God.
The physicist... engages in complex and difficult calculations, involving the manipulating of ideal, mathematical quantities that, at first glance, are wholly lacking in the music of the living world and the beauty of the resplendent cosmos. It would seem as if there exists no relationship between these quantities and reality. Yet these ideal numbers that cannot be grasped by one's senses, these numbers that only are meaningful from within the system itself, only meaningful as part of abstract mathematical functions, symbolize the image of existence.
When it comes to abortion, euthanasia, and other sanctity of life issues, we should not suppose that our choice is between reforming the law and working to change the culture. We must do both. The work of legal reform is necessary, though not sufficient, ingredient in the larger project of cultural transformation. Yes, we must change people's hearts. But no, we must not wait for changes of heart before changing the laws. We must do both at the same time, recognizing that just laws help to form good hearts, and unjust laws impede every other effort in the cause of the Gospel of Life.
I must tell you, sir, that yesterday the pharisaical devil was let loose, cursed me and my little book, and condemned the book to the fire. He charged me with shocking vices; with being a scorner of both Church and Sacraments, and with getting drunk daily on brandy, wine, and beer; all of which is untrue; while he himself is a drunken man.
I argue that such disciplines must be related to theology in its primary meaning, if their presence in a single 'theological' faculty is to be defended. But I do not suggest that theology is for believers only. I discuss the question, in what sense it is possible for atheists to be theologians, and suggest a way of thinking of theology as consisting of serious, open questions, well worth studying for their own sake in the university, with all the critical and scholarly tools available there. Theology, then, is neither a closed, in-group activity for believers, nor just an intriguing aspect of the history of religions.