Philip Yancey Quotes About Jesus
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Jesus gave us a model for the work of the church at the Last Supper. While his disciples kept proposing more organization - Hey, let's elect officers, establish hierarchy, set standards of professionalism - Jesus quietly picked up a towel and basin of water and began to wash their feet.
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Whoever desires to remain faithful to Jesus must communicate faith as he did, not by compelling assent but by presenting it as a true answer to basic thirst. Rather than looking back nostalgically on a time when Christians wielded more power, I suggest another approach: that we regard ourselves as subversives operating within the broader culture.
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Jesus never met a disease he could not cure, a birth defect he could not reverse, a demon he could not exorcise. But he did meet skeptics he could not convince and sinners he could not convert. Forgiveness of sins requires an act of will on the receiver's part, and some who heard Jesus' strongest words about grace and forgiveness turned away unrepentant.
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The Gospels and the rest of the New Testament reflect the life of Jesus, what it means for us & what it means for the world.
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The Old Testament anticipates [Jesus] all the way through.
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Jesus was a master of grace: he attracted sinners and moral outcasts even as he offended the religious and responsible people of his day.
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Power, no matter how well-intentioned, tends to cause suffering. Love, being vulnerable, absorbs it. In a point of convergence on a hill called Calvary, God renounced the one for the sake of the other.
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Faith is not simply a private matter, or something we practice once a week at church. Rather, it should have a contagious effect on the broader world. Jesus used these images to illustrate His kingdom.: a sprinkle of yeast causing the whole loaf to rise, a pinch of salt preserving a slab of meat, the smallest seed in the garden growing into a great tree in which birds of the air come to nest.
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[Jesus] invoked a different kind of power: love, not coercion.
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When Jesus came to earth, demons recognized him, the sick flocked to him, and sinners doused his feet and head with perfume. Meanwhile he offended pious Jews with their strict preconceptions of what God should be like. Their rejection makes me wonder, could religious types be doing just the reverse now? Could we be perpetuating an image of Jesus that fits our pious expectations but does not match the person portrayed so vividly in the Gospels?
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Grace does not depend on what we have done for God but rather what God has done for us. Ask people what they must do to get to heaven and most reply, "Be good." Jesus' stories contradict that answer. All we must do is cry, "Help!"
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The world says you gain your life by getting more and more and more and more, but Jesus says, 'No, that leads to death. You get it back by giving it away and when you give it away you get it back.'
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We, Jesus' followers, are the agents assigned to carry out God's will on earth. Too easily we expect God to do something for us when instead God wants to do it through us.
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When he lived on earth, [Jesus] surrounded himself with ordinary people who misunderstood him, failed to exercise much spiritual power, and sometimes behaved like churlish schoolchildren.
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If my activism, however well-motivated, drives out love, then I have misunderstood Jesus’ gospel. I am stuck with law, not the gospel of grace.
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Jesus never tried to hide his loneliness and dependence on other people. He chose his disciples not as servants but as friends. He shared moments of joy and grief with them, and asked for them in times of need. They became his family, his substitute mother and brothers and sisters. They gave up everything for him, as he had given up everything for them. He loved them, plain and simple.
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We are all trophies of God's grace, some more dramatically than others; Jesus came for the sick and not the well, for the sinner and not the righteous. He came to redeem and transform, to make all things new. May you go forth more committed than ever to nourish the souls who you touch, those tender lives who have sustained the enormous assaults of the universe. (pp.88)
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Never do I see Jesus lecturing people on the need to accept blindness or lameness as an expression of God's secret will; rather, he healed them.
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Curiously, the righteous Pharisees had little historical impact, save for a brief time in a remote corner of the Roman Empire. But Jesus' disciples - an ornery, undependable, and hopelessly flawed group of men - became drunk with the power of a gospel that offered free forgiveness to the worst sinners and traitors. Those men managed to change the world.
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Politics draws lines between people; in contrast, Jesus' love cuts across those lines and dispenses grace. That does not mean, of course, that Christians should not involve themselves in politics. It simply means that as we do so we must not let the rules of power displace the command to love.
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Jesus' response to suffering people and to "nobodies" provides a glimpse into the heart of God. God is not the unmoved Absolute, but rather the Loving One who draws near.
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Jesus is the best clue we have as to what God is like and He is consistently gracious and merciful, especially to those who are failures. He is harsh to uptight, judgmental people, but merciful and gracious to the failures. He seems to draw out the smallest kernel of faith in each person that He's with. So, I presume that that's the way God is going to judge humanity.
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Yet as I read the birth stories about Jesus I cannot help but conclude that though the world may be tilted toward the rich and powerful, God is tilted toward the underdog.
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Jesus tended to honor the losers of this world, not the winners. Our modern culture extravagantly rewards beauty, athletic skill, wealth, and artistic achievement, qualities which seemed to impress Jesus not at all.
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The camera follows a young woman as she makes her way through the stands to an area set aside for repentance and conversion. But Jesus' stories imply that far more may be going on out there: beyond that stadium scene, in a place concealed from all camera lenses, a great party has erupted, a gigantic celebration in the unseen world.
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[...]women much like this prostitute fled toward Jesus, not away from him. The worse a person felt about herself, the more likely she saw Jesus as a refuge. Has the church lost that gift?
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A philosophy may explain difficult things, but has no power to change them. The gospel, the story of Jesus' life, promises change.
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Jesus represents a point of common ground an esteemed rabbi to the Jew, a god to the Hindu, an enlightened one to the Buddhist, a great prophet to the Muslim. Even to the New Age guru, Jesus is the pinnacle of God-consciousness. At the same time, Jesus is the divider. None but Christians see Him as a member of the Godhead on an exclusive mission to repair the broken world.
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Charles Williams has said of the Lord's Prayer, "No word in English carries a greater possibility of terror than the little word 'as' in that clause." What makes the 'as' so terrifying? The fact that Jesus plainly links our forgiven-ness by the Father with our forgiving-ness of fellow human beings. Jesus' next remark could not be more explicit: 'If you do not forgive men their sins, your Father will not forgive your sins.'
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Jesus did not give the parables to teach us how to live. He gave them, I believe, to correct our notions about who God is and who God loves.
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