A Quote by Sheldon Vanauken
It is not possible to be incidentally a Christian. The fact of Christianity must be overwhelmingly first or nothing.
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It is not possible to be 'incidentally a Christian.' The fact of Christianity must be overwhelmingly first or nothing. This suggests a reason for the dislike of Christians by nominal or non-Christians: their lives contain no overwhelming first but many balances.
I've had lots of discussions with my Muslim brothers and sisters who have said to me, "Christianity is a white man's religion" But I'm like, "how is that possible when Christianity went into Africa before it ever went into central Europe?" Even the first people to become a Christian nation were not Romans, they weren't the Byzantines either, they weren't the Greeks... the first people to claim a Christian empire were the Armenians.
The Christian cannot be satisfied so long as any human activity is either opposed to Christianity or out of connection with Christianity. Christianity must pervade not merely all nations but also all of human thought.
If the Christian church is to move responsibly towards the future, it must restore or renew its ties with its past. Contemporary Catholic and Protestant radicals want to claim that Christianity means whatever Christian today happen to believe and practice, be it pantheism, unitarianism, or sodomy. The Christian faith has suffered immeasurable harm because of the tendency of people to use the word Christian in a careless and non-historical way. Nothing in this argument would preclude liberal Protestants and Catholics from developing and practicing any religion they like.
It is often asserted that woman owes all the advantages of the position she occupies to-day to Christianity, but the facts of history show that the Christian Church has done nothing specifically for woman's elevation. In the general march of civilization, she has necessarily reaped the advantage of man's higher development, but we must not claim for Christianity all that has been achieved by science, discovery and invention.
I condemn Christianity; I bring against the Christian Church the most terrible of all accusations that an accuser has ever had in his mouth. It is, to me, the greatest of all imaginable corruptions; it seeks to work the ultimate corruption, the worse possible corruption. The Christian Church has left nothing untouched by its depravity; it has turned every value into worthlessness, and every truth into a lie, and every integrity into baseness of soul.
Liberal Christianity, of course, has enemies, but they are everyone's enemies - sexism, racism, homophobia. But liberal versions of Christianity, which can be both theologically and politically conservative, assume that what it means to be Christian qua Christian is to have no enemies peculiar to being Christian.
The Christian is a [person] of joy... A gloomy Christian is a contradiction of terms, and nothing in all religious history has done Christianity more harm than its connection with black clothes and long faces.
The Christian churches and Christianity have nothing in common save in name: they are utterly hostile opposites. The churches are arrogance, violence, usurpation, rigidity, death; Christianity is humility, penitence, submissiveness, progress, life.
Christianity was created by some decadent and degenerated Romans as a tool of oppression, in the late Roman era, and it should be treated accordingly. It is like handcuffs to the mind and spirit and is nothing but destructive to mankind. In fact I don't really see Christianity as a religion. It is more like a spiritual plague, a mass psychosis, and it should first and foremost be treated as a problem to be solved by the medical science. Christianity is a diagnosis. It's like Islam and the other Asian religions, a HIV/AIDS of the spirit and mind.
Government is violence, Christianity is meekness, non-resistance, love. And, therefore, government cannot be Christian, and a man who wishes to be a Christian must not serve government.
Believers are often thought of as people who have some kind of private conviction or repudiation of something, whereas "the faithful" refers to a relationship, which was also incidentally the earlier sense of "faith" in premodern, preliberal Christianity. This is not to say, incidentally, that "faith" refers simply to external behavior as opposed to internal belief but that it refers to an act.
I do not expect that the mere fact that I was once an evangelical apologist and now see things differently should itself count as evidence that I must be right. That would be the genetic fallacy. It would be just as erroneous to think that John Rankin must be right in having embraced evangelical Christianity since he had once been an agnostic Unitarian and repudiated it for the Christian faith.
The Gospel is temporary, but the law is eternal and is restored precisely through the Gospel. Freedom from the law consists, then, not in the fact that the Christian has nothing more to do with the law, but lies in the fact that the law demands nothing more from the Christian as a condition of salvation. The law can no longer judge and condemn him. Instead he delights in the law of God according to the inner man and yearns for it day and night.
Christianity happens when men and women accept with unwavering trust that their sins have been not only forgiven, but forgotten, washed away in the blood of the Lamb. Thus, my friend archbishop Joe Reia says, "A sad Christian is a phony Christian, and a guilty Christian is no Christian at all.
Then he read the words of the scroll slowly, first in Japanese and then carefully translated into English: 'There is really nothing you must be. And there is nothing you must do. There is really nothing you must have. And there is nothing you must know. There is really nothing you must become. However. It helps to understand that fire burns, and when it rains, the earth gets wet. . . .' 'Whatever, there are consequences. Nobody is exempt,' said the master.
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