Tim Keller (42)
Ironically, the insistence that doctrines do not matter is really a doctrine itself. 
The Reason for God (8)
Tim Keller
The Reason for God (8)
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The Christian Gospel is that I am so flawed that Jesus had to die for me, yet I am so loved and valued that Jesus was glad to die for me. The Reason for God (181)
Faith is not primarily a function of how you feel. Faith is living out and believing what truth is despite what you feel.
The covenant is "I will take you as my own people, and I will be your God" (Exodus 6:7). The question is this: In light of the constant failures of the people to live up to their covenant promises to serve God, is the covenant conditional or unconditional? Will God say that it is conditional? ("Because you broke the covenant, I will cut you off, curse you, and abandon you forever.") Or will he say it is unconditional? ("Though you have rejected me, I will never wholly abandon you, but I will remain with you.") Which is it?....then Jesus comes, and as we see him crying "My God, my God, why have you forsaken me?" we realize the answer. Is the covenant between God and his people conditional or unconditional? Yes. Yes. Jesus came and fulfilled the conditions so God could love us unconditionally.Preaching, 72
In our culture, divine judgement is one of Christianity's most offensive doctrines. The Reason for God (69)
When a Russian cosmonaut returned from space and reported that he had not found God, C.S. Lewis responded that this was like Hamlet going into the attic of his castle looking for Shakespeare. If there is a God, he wouldn't be another object in the universe that could be put in a lab and analyzed with empirical methods. He would relate to us the way a playwright relates to the characters in his play. We (characters) might be able to know quite a lot about the playwright, but only to the degree the author chooses to put information about himself in the play. The Reason for God (122)
moralistic application doesn't work in the long term. I'm afraid a sermon that just tells people they should be generous because they have to is not dealing with the fears, false hopes, and lusts for approval and control that make people unwilling to give more. So they might give more once or twice but not actually become more generous... Unless you get to Jesus, you are just beating on their willsPreaching, 240
Without the help of the Holy Spirit, I believe all of us tend naturally toward being mainly warm and gentle or mainly forceful and authoritative in the pulpit. We must recognize our imbalance and seek the Lord for growth into the fullness of his holy character.Preaching, 200
the Achilles' heel of [the harm principle] is the assumption that we all know what "harm" is or that it can be defined without recourse to deep beliefs about right and wrong. One person says that it harms no one for a man to consume pornography privately in his own home. Others counter, however, that pornography will shape how he talks and acts with others, especially with women.Preaching, 141
Western secularists insist that their view of equal rights is simply self-evident to any rational person, but non-Western cultures do not agree... Because truly secular people can't admit the source of their main moral values in their Christian history, it makes them imperialistic.Preaching, 151
Another important grace-event pattern is the "order" of the Exodus and the lawgiving. God did not first give the law and then deliver the people. He first delivered the people and then he gave them the law. Thus we are not saved by the law but saved for the law.Preaching, 83
Mark is intentionally recapping the Jonah episode in Mark 4. He uses nearly identical words and phrases. Both Jesus and Jonah are in a boat. Both are in storms described in similar terms. Both boats are filled with others who are terrified of death. Both groups wake the sleeping prophets angrily, rebuking them. Both storms are miraculously calmed and the companions saved. And both stories conclude with the men in the boats more terrified after the storm is stilled than they were before.Preaching, 78
Hughes Old shows us that the original preaching of the church in its first five centuries used the lectio continua method - consecutive, verse-by-verse exposition through whole books of the Bible, taking years to bring the congregation through great swaths of biblical material.Preaching, 39
[Hughes Oliphant Old] names five basic types of sermons that he discerns over the centuries, which he calls expository, evangelistic, catechetical, festal, and prophetic.Preaching, 29
In the course of expounding a biblical text the Christian preacher should compare and contrast with the foundational beliefs of the culture, which are usually invisible to people inside it, in order to help people understand themselves more fully. If done rightly it can lead people to say to themselves, Oh, so that's why I tend to think and feel that way. This can be one of the most liberating and catalytic steps in a person's journey to faith in Christ.Preaching, 19-20
the essence of sin- that we don't "give thanks"? Is that such a big deal? Yes, it is. Think about plagiarism for a moment. Why is plagiarism taken so seriously? It is claiming that you came up with an idea yourself when you did not. It is not acknowledging dependence, that you got the idea from someone else. Plagiarism is a refusal to give thanks and give credit and is, therefore, a form of theft... Cosmic ingratitude is living in the illusion that you are spiritually self-sufficient.Prayer, 196
The term describes the direct sight of the glory of God. This is what the redeemed will have in heaven fully, by sight, and what believers have now on earth partially, by faith and not yet with our literal eyes. While Catholic theologian Thomas Aquinas made this the centerpiece of his thought, very few Protestant theologians have touched on it at all.Prayer, 176
Without Jesus Christ, talk about the "depth of God's love" would be simply an abstraction. Without Jesus Christ, God could send you sixty volumes, with every page saying, "I love you deeply, I love you deeply, I love you deeply," but it would still be an abstract concept, not a life-changing reality. To genuinely understand the depths of God's love you must know the depths to which Jesus Christ went in order to love you.Prayer, 174
Christian meditation, however, is quite rational, even argumentative. "Why, my soul, are you downcast? Why so disturbed within me?" David says in Psalm 42, literally contending with his own heart. Mantra meditation seeks to suppress the analytical side of the mind. Christian meditation, however, stimulates our analysis and reflection- and centers it on the glory and grace of God.Prayer, 150
The Psalms are the prayer book of the Bible, but it is noteworthy that the first Psalm is not a prayer per se but a meditation- in fact, it is a meditation on meditation. This Psalm's prime place is not an accident.Prayer, 146
Prayer- though it is often draining, even an agony- is in the long term the greatest source of power that is possible.Prayer, 140
To come to the Father in Jesus' name, not our own, is to come fully cognizant that we are being heard because of the costly grace in which we stand. This is the one principle of prayer that makes it possible to be heard by God even though no one can follow all the other guidelines and "rules" as we should.Prayer, 125
This is why in the Lord's Prayer we don't get to the petition for our daily bread and needs until we have spent time remembering the greatness of God and reigniting our love for him. Only then can we pray rightly for happiness and for our needs.Prayer, 87
The only time in the all the gospels that Jesus Christ prays to God and doesn't call him Father is on the cross, when he says, "My God, my God, why have you forgotten me? Why have you forsaken me?" Jesus lost his relationship with the Father so that we could have a relationship with God as father. Jesus was forgotten so that we could be remembered forever- from everlasting to everlasting. Jesus Christ bore all the eternal punishment that our sins deserve. That is the cost of prayer. Jesus paid the price so God could be our father.Prayer, 80
Davis concludes that, though they are not without their merits, the methods of "Centering Prayer" and "the Jesus Prayer" are not entirely appropriate for those who understand prayer as a response to God's verbal revelation in the Bible and as a gift given to those secure in God's grace. Centering Prayer is based, like the fourteenth-century work The Cloud of Unknowing, on the idea of God as pure spirit within us and beyond all thoughts, concepts, and images.Prayer, 53
If God's words are his personal, active presence, then to put your trust in God's words is to put your trust in God.Prayer, 53
We humans may say, "Let there be light in this room," but then we have to flick a switch or light a candle. Our words need deeds to back them up and can fail to achieve their purposes. God's words, however, cannot fail their purposes because, for God, speaking and acting are the same thing. The God of the Bible is a God who "by his very nature, acts through speaking."Prayer, 53
The only way for you to be truly free is to link your feeling to an obligation. Only if you commit yourself to loving in action, day in and day out, even when feelings and circumstances are in flux, can you truly be a free individual and not a pawn of outside forces. Also, only if you maintain your love for someone when it is not thrilling can you be said to be actually loving a person.Meaning of Marriage (97)
When over the years someone has seen you at your worst, and knows you with all your strengths and flaws, yet commits him-or herself to you wholly, it is a consummate experience. To be loved but not known is comforting but superficial. To be known and not loved is our greatest fear. But to be fully known and truly loved is, well, a lot like being loved by God. It is what we need more than anything. It liberates us from pretense, humbles us out of our self-righteousness, and fortifies us for any difficulty life can throw at us.Meaning of Marriage (95)
In so many cases, when one person says to another, 'I love you, but lets not ruin it by getting married,' that person really means, 'I don't love you enough to close off all my options. I don't love you enough to give myself to you that thoroughly.' To say, 'I dont need a piece of paper to love you' is basically to say, 'My love for you has not reached the marriage level.'Meaning of Marriage (78)
So what do you need to make marriage work? You need to know the secret, the gospel, and how it gives you both the power and pattern for your marriage. On the one hand, the experience of marriage will unveil the beauty and depths of the gospel to you. It will drive you further into reliance on it. On the other hand, a greater understanding of the gospel will help you experience deeper and deeper union with each other as the years go on.Meaning ofMarriage 47-48
If our views of marriage are too romantic and idealistic, we underestimate the influence of sin on human life. if they are too preparing and cynical, we misunderstand marriages divine origin. If we somehow manage, as our modern culture has, to do both at once, we are doubly burdened by a distorted vision. Yet the trouble is not within the institution of marriage but within ourselves. meaning of marriage 44
We should not think that one culture is less idolatrous than the next. Traditional societies tend to make the family unit and the clan into an absolute, ultimate thing. This can lead to honor killings, the treatment of women as chattel, and violence toward gay people. Western, secular cultures make an idol out of individual freedom, and this leads to the breakdown of the family, rampant materialism, careerism, and the idolization of romantic love, physical beauty, and profit.Counterfeit Gods (130)
Although many continue to call for the exclusion of religious views form the public square, increasing numbers of thinkers, both religious and secular, are admitting that such a call is itself religious. The Reason for God (18)
If you say all truth-claims are power plays, then so is your statement. If you say (like Freud) that all truth-claims about religion and God are just psychological projections to deal with your guilt and insecurity, then so is your statement. To see through everything is not to see. The Reason for God (38)
The typical criticisms by secular people about the oppressiveness and injustices of the Christian church actually come from Christianity's own resources for critique of itself. The Reason for God (60)
To stay away from Christianity because part of the Bible's teaching is offensive to you assumes that if there is a God he wouldn't have any views that upset you. Does that belief make sense? The Reason for God (112)
To reject the Bible as regressive is to assume that you have now arrived at the ultimate historic moment, from which all that is regressive and progressive can be discerned. That belief is surely as narrow and exclusive as the views in the Bible you regard as offensive. The Reason for God (111)
The only explanation for why an ancient writer would mention the cushion, the 153 fish, and the doodling in the dust is because the details had been retained in the eyewitnesses' memory. The Reason for God (107)
How could you empirically prove that no one should believe something without empirical proof? You can't, and that reveals it to be, ultimately, a belief. The Reason for God (118)
One of the great ironies of sin is that when human beings try to become more than human beings, to be as gods, they fall to become lower than human beings. Counterfeit gods (121)
We become like what we worship. Counterfeit gods (123)
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2. J.C. Ryle (103)
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