Quotes about Gospel

Since we now live in a society—and a world—that is fitfully drifting toward fascism, the breaking of silence is altogether urgent. In the institutional life of the church, moreover, the breaking of silence by the testimony of the gospel often means breaking the silence among those who have a determined stake in maintaining the status quo.

The news enacted by Elisha is reperformed by Jesus. It is, subsequently, performed in many other venues, sometimes by the followers of Jesus, sometimes by others who stand alongside the faithful followers of Jesus. In every such performance of the news, it is Gospel truth enacted as practical transformation that settled power can neither enact nor prevent.

There is no practical area in the life of the church in which reform is more urgent than in the church's propensity (in all of its manifestations) to silence. Such reform, like every moment of reform, means a return to the core claims of the gospel. In this case, it is the core claim of the baptismal formula of Galatians 3:28 concerning the third element of "male and female.

We first must plant the gospel in the hearts and lives of people and then see what form of ecclesia emerges from the transformed community. If we begin with the premise that we are starting a "church," it will often come loaded with intuitional and cultural assumptions. Churches should grow out of the mission, not the other way around.

The Gospel, expressing Jewish understanding and hope, was a Jewish invention.

Without concrete signs of divine presence in the lives of the poor, the gospel becomes simply an opiate; rather than liberating the powerless from humiliation and suffering, the gospel becomes a drug that helps them adjust to this world by looking for "pie in the sky.

The gospel of Jesus is not a rational concept to be explained in a theory of salvation, but a story about God's presence in Jesus' solidarity with the oppressed, which led to his death on the cross. What is redemptive is the faith that God snatches victory out of defeat, life out of death, and hope out of despair.

The scandal is that the gospel means liberation, that this liberation comes to the poor, and that it gives them the strength and the courage to break the conditions of servitude.

And yet the Christian gospel is more than a transcendent reality, more than "going to heaven when I die, to shout salvation as I fly." It is also an immanent reality—a powerful liberating presence among the poor right now in their midst, "building them up where they are torn down and propping them up on every leaning side." The gospel is found wherever poor people struggle for justice, fighting for their right to life, liberty, and the pursuit of happiness.

Any analysis of the gospel which did not begin and end with God's liberation of the oppressed was ipso facto unchristian.

When we pray, we are speaking to the One Whose eternal purpose and designs are unfolding as our present realities. In order to find hope in them, we must seek HIM and HIS perspective. This requires a keen understanding of the redemptive nature of our existence, which points to the glorious gospel of Christ.

In our homes, where we work, in our friendships, we come inevitably to a fork in the road where we must decide, "Will I forgive that?" If the answer is yes, we go forward together in love. If we choose "no, I will not forgive," at that point we will tend to amplify the fault we observe to excuse our withdrawal into bitterness. Everyone loses—and the gospel most of all.