Quotes about Doctrine

If you alter or obscure the Biblical portrait of God in order to attract converts, you don't get converts to God, you get converts to an illusion. This is not evangelism, but deception.

Adjust your doctrine - or just minimize doctrine - to attract the world, and in the very process of attracting them, lose the radical truth that alone can set them free.

Adjust your doctrine - or just minimize doctrine - to attract the world, and in the very process of attracting them, lose the radical truth that alone can set them free.

Adjust your doctrine - or just minimize doctrine - to attract the world, and in the very process of attracting them, lose the radical truth that alone can set them free.

We would do our theology better if more was at stake in what we said.

Which means, therefore, that our Bible reading is never just for seeing, never just for learning and doctrine. It is not even just for savoring, if that savoring is thought of in a private way that leaves us unchanged in our relationship with others. No. We read the Bible—we always read the Bible—for the kind of seeing and savoring Christ that transforms us into his likeness.

Faith is not saving faith if it tries to trust Christ for the wrong things. So this makes clear that trust per se, without reference to what we trust him for, is not the essence of a saving relationship to Christ.

So the question we need to ask today is this: if the teaching in our church was limited to the songs that we sing, how well taught would we be? How well would we know God? We should make it our aim not only to preach the whole counsel of God but to sing it, as well.

There are two ways of recommending true religion and virtue in the world, which God hath made use of: the one is by doctrine and precept; the other by instance and example.

Bob Kauflin Kauflin argues that Christians tend to fall into one of three categories when it comes to the relationship between music and words: (1) music supersedes the word; (2) music undermines the word; (3) music serves the word. Arguing for this third paradigm, Kauflin suggests three implications:

Therefore Christian Hedonism is passionately opposed to all attempts to drive a wedge between deep thought and deep feeling. It rejects the common notion that profound reflection dries up fervent affection. It resists the assumption that intense emotion thrives only in the absence of coherent doctrine.

The cure for wimpy Christians is weighty doctrine!