Christianity stands or falls as a living program, a way of life, made concrete in the life of man by the life of God through the life of the concretely living Christ.

I wanted a theory that would allow one to live outside the office with the same philosophy one uses inside it.

Nobody is as good as he thinks he is.

Fruitful discourse in science or theology requires us to believe that within the contexts of normal discourse there are some true statements.

This required the development of a view which allowed one to integrate research with belief, thing with person, fact with aesthetics, knowledge with application of knowledge.

Normal social behavior requires that we be able to recognize identities in spite of change. Unless we can do so, there can be no human society as we know it.

Revelation and the nature of truth must be viewed in reference to the structure of language.

We assume, to begin with, that the individual is at least as complex in his internal structure as the language is which he speaks - otherwise, how could he speak a language which is complex?

Verbal and nonverbal activity is a unified whole, and theory and methodology should be organized or created to treat it as such.

Today's practicality is often no more than the accepted form of yesterday's theory.

If the scholar feels that he must know everything about any topic, he is in trouble - and will not publish with a clear conscience.

Acceptance of the power of God in one's life lays the groundwork for personal commitment to both science and Christianity, which so often have been in conflict.

So I see that Christianity in believing in a Creator pulls together more facts, data, inner experience and ability than any mechanistic view could hold for me.

The universe extends beyond the mind of man, and is more complex than the small sample one can study.

The view of the local scene through the eyes of a native participant in that scene is a different window.

God cannot be reduced to a sample for analysis.

The detached observer's view is one window on the world.

It is also, I would guess, a universal that in all societies people value respectability granted to them.

When I conform to truth, I do not conform to an abstract principle; I conform to the nature of God.

That a society controls, to a greater or lesser extent, the behavior of its members is a universal; but the methods, the particulars of that control, vary from one culture to another.

If I were to adopt pure mechanism as a philosophy, there would be no way I could choose to be a scholar.

Courage to continue comes from deeper sources than outward results.

Language is not merely a set of unrelated sounds, clauses, rules, and meanings; it is a total coherent system of these integrating with each other, and with behavior, context, universe of discourse, and observer perspective.

With acknowledgement of residues, we can be more easily prepared to grant the unit of science, the overlapping of disciplines, and the total coherence of all facts.

Christianity stands or falls as a living program, a way of life, made concrete in the life of man by the life of God through the life of the concretely living Christ.

Outward failure may be a manifested variant of inward success.

Language is a tool adequate to provide any degree of precision relevant to a particular situation.

The price that one pays for refusing to act on the truth as one sees it, is to be led to believe untruth to avoid guilt.

Identity in the form of continuity of personality is an extremely important characteristic of the individual.

Without a possibility of change in meanings human communication could not perform its present functions.

The marvelous thing is that even in studying linguistics, we find that the universe as a whole is patterned, ordered, and to some degree intelligible to us.

If language did not affect behavior, it could have no meaning.

There is no truth without responsibility following in its wake.

The detached observers view is one window on the world.

The primary source of the appeal of Christianity was Jesus - His incarnation, His life, His crucifixion, and His resurrection.

The history of Christianity, therefore, must be of concern to all who are interested in the record of man and particularly to all who seek to understand the contemporary human scene.

Capitalism without bankruptcy is like Christianity without hell.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Christianity is a battle not a dream.

I think that the core doctrines of Christianity - the incarnation, the resurrection, life after death-these are as strong as ever. In fact, the belief in life after death has increased in this century.

I don't know which will go first - rock 'n' roll or Christianity.

Among the many reasons assignable for the sad decay of true Christianity, perhaps the neglecting to assemble ourselves together, in religious societies, may not be one of the least.

Christianity supplies a Hell for the people who disagree with you and a Heaven for your friends.

It seems true that the growth of science and secularism made organized Christianity feel under threat.

Christianity has made of death a terror which was unknown to the gay calmness of the Pagan.

The next challenge for Christianity is to remind Europeans that we are called to seek the truth.

I never saw, heard, nor read, that the clergy were beloved in any nation where Christianity was the religion of the country. Nothing can render them popular, but some degree of persecution.

For me Christianity is about the Kingdom, not about the Church: it has to do with human growth and development nor church growth and development.

First of all, the Jewish religion has a great deal in common with the Christian religion because, as Rabbi Gillman points out in the show, Christianity is based on Judaism. Christ was Jewish.