Daniel Francis > Daniel's Quotes

“When God becomes man in Jesus of Nazareth, he not only enters into the finitude of man, but in his death on the cross also enters into the situation of man's godforsakenness. In Jesus he does not die the natural death of a finite being, but the violent death of the criminal on the cross, the death of complete abandonment by God. The suffering in the passion of Jesus is abandonment, rejection by God, his Father. God does not become a religion, so that man participates in him by corresponding religious thoughts and feelings. God does not become a law, so that man participates in him through obedience to a law. God does not become an ideal, so that man achieves community with him through constant striving. He humbles himself and takes upon himself the eternal death of the godless and the godforsaken, so that all the godless and the godforsaken can experience communion with him.”
― Jürgen Moltmann, The Crucified God: The Cross of Christ As the Foundation and Criticism of Christian Theology

“Totally without hope one cannot live. To live without hope is to cease to live. Hell is hopelessness. It is no accident that above the entrance to Dante's hell is the inscription: "Leave behind all hope, you who enter here.”
― Jurgen Moltmann, Theology of Hope: On the Ground and the Implications of a Christian Eschatology

“The knowledge of the cross brings a conflict of interest between God who has become man and man who wishes to become God.”
― Jürgen Moltmann, The Crucified God: The Cross of Christ As the Foundation and Criticism of Christian Theology

“The motive that impels modern reason to know must be described as the desire to conquer and dominate. For the Greek philosophers and the Fathers of the church, knowing meant something different: it meant knowing in wonder. By knowing or perceiving one participates in the life of the other. Here knowing does not transform the counterpart into the property of the knower; the knower does not appropriate what he knows. On the contrary, he is transformed through sympathy, becoming a participant in what he perceives.”
― Jurgen Moltmann, The Trinity and the Kingdom

“The one will triumph who first died for the victims then also for the executioners, and in so doing revealed a new righteousness which breaks through vicious circles of hate and vengeance and which from the lost victims and executioners creates a new mankind with a new humanity. Only where righteousness becomes creative and creates right both for the lawless and for those outside the law, only where creative love changes when is hateful and deserving of hate, only where the new man is born who is oppressed nor oppresses others, can one speak of the true revolution of righteousness and of the righteousness of God.”
― Jürgen Moltmann, The Crucified God: The Cross of Christ As the Foundation and Criticism of Christian Theology

“[Faith] sees in the resurrection of Christ not the eternity of heaven, but the future of the very earth on which his cross stands. It sees in him the future of the very humanity for which he died. That is why it finds the cross the hope of the earth.”
― Jürgen Moltmann, Theology of Hope: On the Ground and the Implications of a Christian Eschatology

“Believing in Christ's resurrection therefore does not mean affirming a fact. It means being possessed by the life-giving Spirit and participating in the powers of the age to come.”
― Jürgen Moltmann

“But the ultimate reason for our hope is not to be found at all in what we want, wish for and wait for; the ultimate reason is that we are wanted and wished for and waited for. What is it that awaits us? Does anything await us at all, or are we alone? Whenever we base our hope on trust in the divine mystery, we feel deep down in our hearts: there is someone who is waiting for you, who is hoping for you, who believes in you. We are waited for as the prodigal son in the parable is waited for by his father. We are accepted and received, as a mother takes her children into her arms and comforts them. God is our last hope because we are God's
first love.”
― Jürgen Moltmann, The Source of Life: The Holy Spirit and the Theology of Life

“In the cross of Christ God is taking man dead-seriously so that he may open up for him the happy freedom of Easter. God takes upon himself the pain of negation and the God forsakenness of judgement to reconcile himself with his enemies and to give the godless fellowship with himself.
~ Theology of Play, p.33”
― Jürgen Moltmann

“God allows himself to be humiliated and crucified in the Son, in order to free the oppressors and the oppressed from oppression and to open up to them the situation of free, sympathetic humanity.”
― Jürgen Moltmann, The Crucified God: The Cross of Christ As the Foundation and Criticism of Christian Theology

“Believing in the resurrection does not just mean assenting to a dogma and noting a historical fact. It means participating in this creative act of God’s … Resurrection is not a consoling opium, soothing us with the promise of a better world in the hereafter. It is the energy for a rebirth of this life. The hope doesn’t point to another world. It is focused on the redemption of this one.”
― Jürgen Moltmann, Jesus Christ for Today's World

“In the raising and exaltation of Christ, God has chosen the one whom the moral and political powers of this world rejected – the poor, humiliated, suffering and forsaken Christ. God identified himself with him and made him Lord of the new world ….. The God who creates justice for those who suffer violence, the God who exalts the humiliated and executed Christ – that is the God of hope for the new world of righteousness and justice and peace.”
― Jürgen Moltmann, Ethics of Hope

“When the crucified Jesus is called "the image of the invisible God," the meaning is that THIS is God, and God is like THIS.”
― Jürgen Moltmann, The Crucified God: The Cross of Christ As the Foundation and Criticism of Christian Theology

“The problem of modern man is no longer so much how he can live with gods and demons, but how he can survive with the bomb, revolution and the destruction of the balance of nature. He usurps more and more of nature and takes it under his control. The vital question for him, therefore, is how this world which he has usurped can be human- ized.36 His main problem is no longer the universal finitude which he experiences in solidarity with all other creatures, but the humanity of his own world.”
― Jürgen Moltmann, The Crucified God: The Cross of Christ As the Foundation and Criticism of Christian Theology

“God became man that dehumanized men might become true men. We become true men in the community of the incarnate, the suffering and loving, the human God.”
― Jürgen Moltmann, The Crucified God: The Cross of Christ As the Foundation and Criticism of Christian Theology

“It is only as a unity in diversity that the Christian community will become an inviting community in a society which is otherwise pretty uniform. Creation is motley and diverse, and the new creation even more so.”
― Jürgen Moltmann, The Source of Life: The Holy Spirit and the Theology of Life

“For resurrection faith means courage to revolt against the "covenant with death" (Isa. 28:15), it means hope for the victory of life which shall swallow up and conquer life-devouring death. ~ p.14”
― Jürgen Moltmann, Theology of play

“Studying the Bible and trying to make sense of it in our own lives has been called "thinking God's thoughts after him." The Bible is unique among books because it is written from God's point of view. Let's pause over that for a moment, because it is a staggering claim. That claim could not be made if it were not for one conviction: that God has truly revealed himselfin his Word. If it is true, then the Bible - despite the assertions of a great many textual critics and historians of religion - is written not from the point of view of North or South, Israel or Egypt, Jew or Gentile, but from God's point of view. And God knows what he is doing with his right hand and what he is doing with his left. We don't, but he does. And it is God's right hand that does his proper work, his ultimate work. His left hand is doing his penultimate work, his alien work, the work of judgment that will finally be taken up into his saving work, the work of his right hand.”
― Fleming Rutledge, And God Spoke to Abraham: Preaching from the Old Testament

“With all due respect to the religions of the world, there is no other story like the Christian story. The god who thunders, the god who persecutes and condemns, the god who wreaks vengeance - yes, we know this god from the caricatures. We know this god from the old paintings. We know this god from hearing continual references to "the Old Testament God." But this is not who God is. "The Old Testament God" is the one who has come down from his throne on high into the world of sinful human flesh and of his own free will and decision has come under his own judgment in order to deliver us from everlasting condemnation and bring us into eternal life. He has not required human sacrifice; he has himself become the human sacrifice. He has not turned us over and forsaken us; he was himself turned over and forsaken. This is what the Old Testament prophet Isaiah says:
Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. (53:4-5)”
― Fleming Rutledge, And God Spoke to Abraham: Preaching from the Old Testament

“Here is an image. The young woman who lives in the Port Authority Bus Terminal has been a crack addict; she has lied, cheated, and stolen. She has learned to manipulate people. At twenty-six, she has wasted her education and lost several jobs. When she is asleep in her blanket on the floor, there is no way for a passerby to know whether or not she is trying to kick her habit and better herself. Yet, according to the article, she constantly finds that bus passengers put one dollar bill, two dollar bills, even a twenty-dollar bill into her blanket while she is asleep.
Jesus stoops down to us in our miserable condition, bringing the gifts of new life. He does not ask us what we are doing to make ourselves better; he just gives the gift. He does not ask if we are working to turn ourselves around; he does not ask for a receipt; he puts redemption into our blanket.”
― Fleming Rutledge, And God Spoke to Abraham: Preaching from the Old Testament

“From beginning to end, the Holy Scriptures testify that the predicament of fallen humanity is so serious, so grave, so irremediable from within, that nothing short of divine intervention can rectify it.”
― Fleming Rutledge, The Crucifixion: Understanding the Death of Jesus Christ

“Here is an important distinction with far-reaching implications for Christian behavior. The deeds of Christians in this present time — however insignificant they may seem, however “vain” they may appear to those who value worldly success — are already being built into God’s advancing kingdom.”
― Fleming Rutledge, The Crucifixion: Understanding the Death of Jesus Christ

“If we think of Christian theology and ethics purely in terms of forgiveness, we will have neglected a central aspect of God’s own character and will be in no position to understand the cross in its fullest dimension.”
― Fleming Rutledge, The Crucifixion: Understanding the Death of Jesus Christ

“From this time forth I make you hear new things, hidden things which you have not known. They are created now... Before today you have never heard of them." (48:6-7)
Notice the most radical announcement here. "Before today you have never heard of the things that God will do. They are not accessible to human imagination. "They are created now." They are "hidden things which you have not known." This feature of Second Isaiah is what has led interpreters to call this prophet the first apocalyptic theologian - meaning, the first to show in an unmistakable way that God will interrupt the normal progression of things by arriving in - indeed, invading - the midst of human events from a sphere of power capable of calling into existence the things that do not exist (as Paul says in Romans 4:17).”
― Fleming Rutledge, And God Spoke to Abraham: Preaching from the Old Testament

“When I say theologically mature, I mean just this: formed by the Bible, proudly Trinitarian, grounded in justification by grace through faith, dedicated to the person of Jesus Christ, convinced of his incarnation as Son of God, recognizing his death on the Cross as redemption from sin for the whole world, boldly convinced of the truth of the Resurrection, and committed to a worldwide mission of witness in Christ's name.”
― Fleming Rutledge, And God Spoke to Abraham: Preaching from the Old Testament

“The New Testament writings all presuppose that the fallen human race and the equally fallen created order are sick unto death beyond human resourcefulness.”
― Fleming Rutledge, The Crucifixion: Understanding the Death of Jesus Christ

“America had, I believe, a divine founding. Call it American exceptionalism if you like. But that makes America all the more vulnerable to God's judgment if we become accustomed to glamorizing war, excusing lies, and parading our might and dominance.”
― Fleming Rutledge, And God Spoke to Abraham: Preaching from the Old Testament

“If you and I are resting or shirking or slacking, his Spirit is nevertheless on the move with somebody else somewhere else, for "behold, he that keepeth Israel shall neither slumber nor sleep" (Ps. 121:4). God is always accomplishing his purposes.”
― Fleming Rutledge, And God Spoke to Abraham: Preaching from the Old Testament

“Paul the apostle, dictating his fierce message to the Galatians, writes, "Formerly, when you did not know God, you were in bondage to beings
that by nature are no gods; but now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and beggarly elemental spirits, whose slaves you want to be once more?" (4:8-9). Notice how he quite deliberately changes the sentence so that God is not the object, but the subject. Wouldn't that make a tremendous difference if preachers everywhere did that?”
― Fleming Rutledge, And God Spoke to Abraham: Preaching from the Old Testament

“Only those who are forgiven and who are willing to forgive will be capable of relentlessly pursuing justice without falling into the temptations to pervert it into injustice” (Exclusion and Embrace, 123).”
― Fleming Rutledge, The Crucifixion: Understanding the Death of Jesus Christ