Eric Metaxas Quotes

This was one of the casualties of war, that trust itself seemed to die a thousand deaths.

Bonhoeffer examined and dismissed a number of approaches to dealing with evil. "Reasonable people," he said, think that "with a little reason, they can pull back together a structure that has come apart at the joints." Then there are the ethical "fanatics" who "believe that they can face the power of evil with the purity of their will and their principles." Men of"conscience" become overwhelmed because the "countless respectable and seductive disguises and masks in which evil approaches them make their conscience anxious and unsure until they finally content themselves with an assuaged conscience instead of a good conscience." They must "deceive their own conscience in order not to despair." Finally there are some who retreat to a "private virtuousness. Such people neither steal, nor murder,nor commit adultery, but do good according to their abilities. but... they must close their eyes and ears to the injustice around them. Only at the cost of self-deception can they keep their private blamelessness clean from the stains of responsible action in the world. In all that they do, what they fail to do will not let them rest.

If we are talking about a loving God, we are talking about a God who asks us to trust him, whether we get what we ask for or don't. But he will never force us to trust him. That is entirely up to us. We have free will and we can accept his love or reject it, or claim it doesn't exist at all. We can trust him or distrust him as we like. But if he really and truly is the God of the Bible, who loves me with an unchanging and self-sacrificial love (agape), then I really and truly can trust him in all circumstances, which is tremendously freeing. In fact, I can go one step further than trusting him. To use a biblical phrase, I can rejoice in him. But is only possible if we really do know that God has our best interests at heart at all times. Of course, we have to decide on our own whether we believe that. But if we come to see that, that is true and do allow ourselves to believe it, we are precisely where he created us to be: in his loving hands.

And if God was willing to go to the cross and endure such pain and absorb such a cost in order to save us, then we must live sacrificially as we serve others. Anyone who truly understands how God's grace comes to us will have a changed life. That's the gospel, not salvation by law, or by cheap grace, but by costly grace. Costly grace changes you from the inside out. Neither law nor cheap grace can do that.

Faith is either something that informs one at all times or it isn't anything at all, really. When the Chinese government tells its citizens that they can worship in a certain building on a certain day, but once they leave that building they must bow to the secular orthodoxy of the state, you have a cynical lie at work. They've substituted a toothless "freedom of worship" for "freedom of religion".

Bonhoeffer's experiences with African American community underscored an idea that was developing in his mind: the only real piety and power that he had seen in the American church seemed to be in the churches where there were a present reality and a past history of suffering.

Things do exist that are worth standing up for without compromise. To me it seems that peace and social justice are such things, as is Christ himself.

It's an interesting thing that we have not copyrighted our ideas about liberty or tried to charge others to use them, or even to credit us when they do so. We've given these ideas away freely. To what end? We have not calculated the benefit to ourselves much. Some have said that we do what we do for purely selfish or mercenary reasons, that we fought in Iraq, for example, because of our oil interests. Such views are not only deeply cynical but also fail to account for much else that we do. Are we being self-serving in what we've done in Africa to combat AIDS? Are we being self-serving in sending ships and supplies to disaster areas around the world? Unless we are hopelessly bound by cynicism, we have to acknowledge that the United States has been remarkably and consistently generous in sharing what it has, whether material things or ideas.

Where a people prays, there is the church; and where the church is; there is never loneliness.

Being a Christian is less about cautiously avoiding sin than about courageously and actively doing God's will.

The founders understood that for people to govern themselves, two things that had never before existed must be brought into existence simultaneously. The first had never existed in the unadulterated form in which it would exist now; and the second had really never existed at all. Both spoke to an understanding of mankind that was corroborated by observation and history and that was, in the founders' estimation, a biblical understanding of things. Each of the two things answered a particular question and solved a particular problem: The first understood that man was fallen, and the second understood that he could be redeemed. The

The rich world of his ancestors set the standards for Dietrich Bonhoeffer's own life. It gave him a certainty of judgment and manner that cannot be acquired in a single generation.

God's standard of truth entailed more than merely "not lying." In the Sermon on the Mount, Jesus said, "You have heard it said ... but I say unto you." Jesus took the Old Testament laws to a deeper level of meaning and obedience, from the "letter of the Law" to the "Spirit of the Law." Following the letter of the law was the dead "religion" of which Barth, among others, had written. It was man's attempt to deceive God into thinking one was being obedient, which was a far greater deception. God always required something deeper than religious legalism.

The worlds of folklore and religion were so mingled in early twentieth venture German culture that even families who didn't go to church were often deeply Christian.

[Boenhoeffer] had an extraordinarily even temperament, capable of ignoring anger, anxiety and discouragement. He seemed unable to despise anyone.

The author of the hymn 'Amazing Grace', John Newton, who once was a slave ship captain, and who became a Christian preacher and an enemy of the slave trade, once said: 'I have reason to praise [God] for my trials, for, most probably, I should have been ruined without them.' The author of The Gulag Archipelago , Aleksandr Solzhenitsyn, who suffered for twenty years in the hellish prison camps he describes in that book, wrote: 'Bless you prison, bless you for being in my life. For there, lying upon the rotting prison straw, I came to realize that the object of life is not prosperity as we are made to believe, but the maturity of the human soul.' This does not mean that Newton would have chosen to go through his trials, or that Solzhenitsyn in any way enjoyed the terrible suffering of his imprisonment. But it means that in retrospect they can see that God used those difficulties to bless them in the long run.

Second-baseman Eddie Stanky spoke for the whole team when he shouted at the opposing dugout: "Listen, you yellow-bellied cowards, why don't you yell at somebody who can answer back?

It is a question of the freedom of God, which finds its strongest evidence precisely in that God freely chose to be bound to historical human beings and to be placed at the disposal of human beings. God is free not from human beings but for them. Christ is the word of God's freedom.

Part of the miracle of the resurrection is that it so empowered a ragtag band of fishermen and tax collectors that they were emboldened to stand against all earthly authority and power, and ultimately would upend the once inviolable order of the mighty Roman Empire. History tells us that this happened. So what better explanation can be offered for how it happened? Unless we have missed something, there exists none. And if there exists none, we are invited to submit to the logic of what we now know: that this most celebrated and most scorned miracle of miracles actually happened - and, perhaps most miraculously of all, can even be understood to have happened.

The religion of Christ," he said, "is not a tidbit after one's bread; on the contrary, it is the bread or it is nothing. People should at least understand and concede this if they call themselves Christian.

This is quite characteristic of most of the churches I saw. So what stands in place of the Christian message? An ethical and social idealism borne by a faith in progress that - who knows how - claims the right to call itself "Christian." And in the place of the church as the congregation of believers in Christ there stands the church as a social corporation. Anyone

Death is only dreadful for those who live in dread and fear of it. Death is not wild and terrible, if only we can be still and hold fast to God's Word. Death is not bitter, if we have not become bitter ourselves. Death is grace, the greatest gift of grace that God gives to people who believe in him. Death is mild, death is sweet and gentle; it beckons to us with heavenly power, if only we realize that it is the gateway to our homeland, the tabernacle of joy, the everlasting kingdom of peace.
How do we know that dying is so dreadful? Who knows whether, in our human fear and anguish we are only shivering and shuddering at the most glorious, heavenly, blessed event in the world? Death is hell and night and cold, if it is not transformed by our faith. But that is just what is so marvelous, that we can transform death.

Future generations would be convinced that nothing good could ever have existed in a country that produced such evil. They would think only of these evils. It would be as if these unleashed dark forces had grotesquely marched like devils on dead horses, backward through the gash in the present, and had destroyed the German past too.

England had decidedly turned its back on any expressions of what we might call serious Christian belief. Having led to so much division and violence, religion was now in full-scale retreat. The churches of mid-eighteenth-century England all but abandoned orthodox, historical Christianity and now preached a tepid kind of moralism that seemed to present civility and the preservation of the status quo as the summum bonnum.

Bonhoeffer thought of death as the last station on the road to freedom.

When someone asked Bonhoeffer whether he shouldn't join the German Christians in order to work against them from within, he answered that he couldn't. 'If you board the wrong train,' he said, 'it is no use running along the corridor in the opposite direction.

It was not apathy or passiveness. For him, prayer was a display of the strongest possible activity.

But in a few years, as part of their effort to push Jews out of German public life, the Nazis would attempt to puah them out of the German church too. That these "non-Aryans" had publicly converted to the Christian faith meant nothing, since the lens through which the Nazis saw the world was purely racial. One's genetic makeup and ancestral bloodline were all that mattered; one's most deeply held beliefs counted for nothing.

With the tools of democracy, democracy was murdered and lawlessness made "legal." Raw power ruled, and its only real goal was to destroy all other powers besides itself.

The cost of caring for the "incurables" was prohibitive. They must "give their lives" for the greater cause just as everyone else, and just as the parents of soldiers must "make the ultimate sacrifice" of

Great men like Wilberforce and Wesley had the humility and the wisdom to know that whatever strengths they had - and they had many - they could not win without a total reliance on God. At its core, every battle worth fighting is a spiritual battle. Those men were able to succeed only because they humbled themselves and entrusted the battle to God.

Death reveals that the world is not as it should be but that it stands in need of redemption. Christ alone is the conquering of death. - DIETRICH BONHOEFFER

In any case, he had long felt that Gandhi could provide some clues for him. Gandhi was not a Christian, but he lived in a community that endeavored to live by the teachings set forth in the Sermon on the Mount. Bonhoeffer wanted Christians to live that way. So he would travel to India to see it practiced by non-Christians.

Glory, glory, said the Bee, Hallelujah, said the Flea. Praise the Lord, remarked the Wren. At springtime all is born-again.

You can talk about right and wrong and good and bad all day long, but ultimately people need to see it. Seeing and studying the actual lives of people is simply the best way to communicate ideas about how to behave and how not to behave. We need heroes and role models.

The lesson in all this is that to pit women against men is a form of denigration of women, as though their measure must be determined by masculine standards. The

Little did these theologically ignorant Nazis know that the man with whom they were dealing had worked out a theological defense of deception against the likes of them. In some ways he was their worst nightmare. He was not a "worldly" or "compromised" pastor, but a pastor whose very devotion to God depended on his deceiving the evil powers ranged against him. He was serving God by taking them all for a long ride.

the brilliant balance of the gospel that Luther so persistently expounded - "We are saved by faith alone, but not by faith which is alone.

It's been our misfortune to have the wrong religion. Why didn't we have the religion of the Japanese, who regard sacrifice for the Fatherland as the highest good? The Mohammedan religion too would have been much more compatible to us than Christianity. Why did it have to be Christianity with its meekness and flabbiness? - ADOLF HITLER

They (theological liberals)seemed to know what the answer was supposed to be and weren't much concerned with how to get there. They knew only that whatever answers the Fundamentalists came up with must be wrong.

How can you change the world? The answer: find seven women, turn them loose, and watch Satan tremble in their presence." -

A state which which includes within itself a terrorized Church has lost its most faithful servant.

Praying to God involves both us and God. God wants us to participate in what he is doing, and for sure one of the main ways we participate in what he is doing is by prayer. We can also participate in what he is doing by feeding the hungry and helping the poor and caring for the sick and giving of our resources to those who have little. God wants us to partner with him. So there is a paradox at work, and a mystery. On the one hand, the Bible says that apart from God we can do nothing. And yet, on the other hand, God invites us to do some things with him. This is at the heart of the mystery of prayer. God wants us to use our faith and to pray. But we can focus so much on the importance of our faith and our prayers that we forget about God and think it is our faith and our prayers that perform the miracle, rather than the God to whom we pray and in whom we have faith as we pray.

Jesus was and is the enemy of dead religion.

He did not hope that God heard his prayers; he knew it.

He had theologically redefined the Christian life as something active, not reactive. It had nothing to do with avoiding sin or with merely talking or teaching or believing theological notions or principles or rules or tenets. It had everything to do with living one's whole life in obedience to God's call through action. It did not merely require a mind, but a body too. It was God's call to be fully human, to live as human beings obedient to the one who had made us, which was the fulfillment of our destiny. It was not a cramped, compromised, circumspect life, but a life lived in a kind of wild, joyful, full-throated freedom - that was what it was to obey God.

Some problems cannot be cured through legislation. But they must be attended to nonetheless. And here's the problem: The less the culture attends to these things, the more the government will attend to them and the less freedom there will be.

Not until I went into the churches of America and heard her pulpits aflame with righteousness did I understand the secret of her genius and power. America is great because she is good, and if America ever ceases to be good, she will cease to be great. Though

Describing Bonhoeffer's demeanor on returning to danger in Germany rather than safety in America, with with a strong and joyful firmness such as only arises out of realized freedom.

So what is "heart"? It's courage, but courage to do what? The courage to do the right thing when all else tells you not to do it. The courage to rise above your surroundings and circumstances. The courage to be God's idea of a real man and to give of yourself for others when it costs you to do so and when everything tells you to look out for yourself first.

If God is God, he is the God of reality and facts and science and history.

What led Germany to this strange pass was itself strange. After the war, many were happy to wipe away the old order and rid themselves of the kaiser. But when the old monarch at last left the palace, the people who had clamored for his exit were suddenly lost. They found themselves in the absurd position of the dog who, having caught the car he was so frantically chasing, has no idea what to do with it
so he looks about guiltily and then slinks away. Germany had no history of democracy and no idea how it worked, so the country broke apart into a riot of factions, with each faction blaming the others for everything that went wrong. This much they knew: under the kaiser there had been law and order and structure; now there was chaos. The kaiser had been the symbol of the nation; now there were only petty politicians.

To some extent a life of celibacy is a picture of how all of us are to live, containing our passions for God's purposes.

the Golden Triangle of Freedom is, when reduced to its most basic form, that freedom requires virtue; virtue requires faith; and faith requires freedom.

We can pray only in Jesus Christ, with whom we shall also be heard.

Bonhoeffer's recurring theme of incarnation - that God did not create us to be disembodied spirits, but flesh-and-blood human beings - led him to the idea that the Christian life must be modeled. Jesus did not only communicate ideas and concepts and rules and principles for living. He lived. And by living with his disciples, he showed them what life was supposed to look like, what God had intended it to look like. It was not merely intellectual or merely spiritual. It was all these things together; it was something more. Bonhoeffer aimed to model the Christian life for his students.

Speak out for those who cannot speak - who in the church today realizes that this is the very least that the Bible requires of us?

The line between courageous faith and foolish idealism is, almost by definition, one angstrom wide.

Whitefield came to a realization that would have far-reaching effects. He saw that the Bible didn't teach that we must work harder at becoming perfect and holy, but that we must instead throw ourselves on God's mercy. Moral perfection wasn't the answer: Jesus was the answer. Jesus had been morally perfect and we weren't supposed to save ourselves - we were supposed to ask him to save us.

Even though prayers are not offered only to get a desired result, there is little doubt that most miracles are the result of prayer. God wants us to pray to him and ask him for things, just as any loving father and mother want their children to come to them with whatever is on their minds. But if our focus is solely on getting the outcome we want, the prayer will fail, precisely because our belief is placed in the wrong place. It's a great irony. If all we care about is the result, then we are effectively making that result our God, rather than God himself. So if we are praying to our "God" - the God of results - rather than to God himself, then we are praying to a "God" who is not God, and who is therefore powerless to help us.

There was one activity that Bonhoeffer would enjoy in Barcelona, but could never enjoy in Berlin. That was the arte taurina (bull fighting). Though an aesthete and an intellectual, Bonhoeffer was neither effete nor squeamish. His brother Klaus arrived for a visit on Easter Saturday, and on Easter afternoon - Bonhoeffer preached that morning - they were "dragged" by a German teacher, presumably Thumm, to the "great Easter corrida." He

It is sufficient for us that we witness their humiliation," he said. "Posterity will huzza for us."32

In those days," Ruth-Alice recalled, "the Nazis were always marching and saying, 'The future belongs to us! We are the future!' And we young ones who were against Hitler and the Nazis would hear this and we wondered, 'Where is our future?' But there in Finkenwalde, when I heard this man preaching, who had been captured by God, I thought: 'Here. Here is our future.

we build him a temple, but we live in our own houses." Religion

The only fight which is lost is that which we give up.

When he said they needed to humble themselves and listen to God's commands and obey them, he was not posturing. He wanted to impart this vision of God and was saying that one must utterly trust God now and must know that hearing him is indeed all that matters.

Bonhoeffer's theology had always leaned toward the incarnational view that did not eschew "the world," but that saw it as God's good creation to be enjoyed and celebrated, not merely transcended. According to this view, God had redeemed mankind through Jesus Christ, had re-created us as "good." So we weren't to dismiss our humanity as something "un-spiritual." As Bonhoeffer had said before, God wanted our "yes" to him to be a "yes" to the world he had created. This was not the thin pseudohumanism of the liberal "God is dead" theologians who would claim Bonhoeffer's mantle as their own in the decades to come, nor was it the antihumanism of the pious and "religious" theologians who would abdicate Bonhoeffer's theology to the liberals. It was something else entirely: it was God's humanism, redeemed in Jesus Christ.

Belief in God is an act of faith. But so is believing our existence is simply the result of chance.

Atheism tells him what he isn't, and like all of us he yearns to know what he is.

(Bonhoeffer's) change was not an ungainly, embarrassing leap from which he would have to retreat slightly when he gained more maturity and perspective. It was by all accounts a deepening consistent with what had gone before.

herding cats and shoveling smoke.

At its core, every battle worth fighting is a spiritual battle. Those men were able to succeed only because they humbled themselves and entrusted the battle to God. But

Religion is the most fragile of all freedoms. And that's because it is the most threatening to those in power.

True faith is not a leap into the dark; it's a leap into the light

The word Tocqueville used was "mores" - meaning those habits "of central importance accepted without question and embodying the fundamental moral views of a group." He wrote: "I considered mores to be one of the great general causes responsible for the maintenance of a democratic republic." And then he said that by the term "mores" he meant "habits of the heart." In the same book Tocqueville put it as bluntly as Franklin or Adams had, writing: "Liberty cannot be established without morality." This

democracy without real patriotism moves toward the destruction of the ordered liberty bequeathed to us by the founders.

Heroism and ignominy both are part of our history. The only question is whether, having seen both, we can repent of the one and rejoice and be inspired by the other. Or whether we will let one of them tempt us so far away from the other that we have a deeply distorted view.

while the law permits the Americans to do what they please, religion prevents them from conceiving, and forbids them to commit, what is rash or unjust." He

Einstein himself said, You can speak of the ethical foundations of science, but you cannot speak of the scientific foundations of ethics.

Taken all together, it's difficult to escape the verdict that William Wilberforce was simply the greatest social reformer in the history of the world.

Freedom as a possession is a doubtful thing for a church; freedom must be won under the compulsion of a necessity. Freedom for the church comes from the necessity of the Word of God. Otherwise it becomes arbitrariness and ends in a great many new ties. Whether

If our suffering has a purpose, it is infinitely easier to bear than if our suffering has no purpose and no larger meaning. When a mother endures childbirth, she knows that it is leading to something life changing and glorious.

For Bonhoeffer, the relationship with God ordered everything else around it. A number of times he referred to the relationship with Jesus Christ as being like the cantus firmus of a piece of music. All the other parts of the music referred to it, and it held them together. To be true to God in the deepest way meant having such a relationship with him that one did not live legalistically by "rules" or "principles." One could never separate one's actions from one's relationship to God. It was a more demanding and more mature level of obedience, and Bonhoeffer had come to see that the evil of Hitler was forcing Christians to go deeper in their obedience, to think harder about what God was asking. Legalistic religion was being shown to be utterly inadequate.

Here was the rub: one must be more zealous to please God than to avoid sin. One must sacrifice oneself utterly to God's purposes, even to the point of possibly making moral mistakes. One's obedience to God must be forward-oriented and zealous and free, and to be a mere moralist or pietist would make such a life impossible.

it's not the role of the government to solve all of our problems through legislation. Some problems cannot be cured through legislation. But they must be attended to nonetheless. And here's the problem: The less the culture attends to these things, the more the government will attend to them and the less freedom there will be. The greater the role the government plays, the more it crowds out the culture's role, the role of the people - and the true freedom of the people. The

Self-government will not work unless the citizens bear the responsibility to vote in such a way that continues their freedoms and their ability to have free elections, that continues their economic prosperity. They have to vote in a way that does not trade the future for the present. This

A major theme for Bonhoeffer was that every Christian must be "fully human" by bringing God into his whole life, not merely into some "spiritual" realm. To be an ethereal figure who merely talked about God, but somehow refused to get his hands dirty in the real world in which God had placed him, was bad theology. Through Christ, God had shown that he meant us to be in this world and to obey him with our actions in his word. So Bonhoeffer would get his hands dirty, not because he had grown impatient, but because God was speaking to him about further steps of obedience.

When the confusion of accusations and excuses, of desires and fears, makes everything with us so obscure, he sees quite clearly into all our secrets. And at the heart of them all he finds a name which he himself has inscribed: Jesus Christ.

Let anyone using those weasel words "freedom of worship" know, they have "freedom of worship" in China and it is meaningless and it is vile. "Freedom of worship" says you may do what you like in that building on Sunday mornings or whenever you like, but when you come out you will bow to the secular orthodoxy of the state. That is the antithesis of what the Founders meant in guaranteeing "freedom of religion.

There was only one reality, and Christ was Lord over all of it, or none.

By praying "his" prayers - the Psalms of the Old Testament, which Jesus prayed - we effectively piggyback on them all the way to heaven.

In 1933, one student said, Among the public, there spread the expectation that the salvation of the German people would now come from Hitler. But in the lectures we were told that salvation comes only from Jesus Christ.

The Gospel of Christ was the most powerful sociological leveler in history,

May he at the last bind us to his triumphal carriage so that, although in bonds oppressed, we may participate in his victory!

He could appreciate the value in something, even if he ultimately rejected that something - and could see the errors and flaws in something, even if he ultimately accepted that something.