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| Link | Quote | Stars | Tags | Author |
| ef0f859 | Axl introduced me--as usual--as Duff "the King of Beers" McKagan. Soon after this, a production company working on a new animated series called me to ask if they could use the name "Duff" for a brand of beer in the show. I laughed and said of course, no problem. The whole thing sounded like a low-rent art project or something--I mean, who made cartoons for adults? Little did I know that the show would become The Simpsons and that within a f.. | Duff McKagan | ||
| b51a3d3 | We had a tour bus! We had a couple of real hotel rooms! And catering! Fuck, yes! | Duff McKagan | ||
| cf1b5d6 | loyal people have a mom they think is a saint. | Duff McKagan | ||
| c8f18a6 | we did an acoustic set at CBGB on October 30, 1987, where we debuted "Patience." | Duff McKagan | ||
| 24e0d79 | Grace has already told me and her mom to stay completely invisible. Her exact words: "You're not invited." | Duff McKagan | ||
| 851e97c | don't be a pussy. don't shy away from a situation just because it's tough. if you need to protect the one you love or things are tough at work... pin those ears back and remember who the fuck you are. | Duff McKagan | ||
| 1211d06 | Far fewer people know that Slash is also a world-class Russian crouch-down-and-kick-your-legs-out dancer. And | Duff McKagan | ||
| df46262 | Graustark novels | Jack Finney | ||
| f5ec4d4 | I won't let you stay here. Julia, we're a people who pollute the very air we breathe. And our rivers. We're destroying the Great Lakes; Erie is already gone, and now we've begun on the oceans. We filled our atmosphere with radio-active fallout that put poison into our children's bones, and we knew it. We've made bombs that can wipe out humanity in minutes, and they are aimed and ready to fire. We ended polio, and then the United States Army.. | Jack Finney | ||
| a68c26c | and--we're all actors by instinct, hams from birth--she | Jack Finney | ||
| bc1f9c3 | She always said, 'I know you like this,' which was a lie, because he had told her he didn't the last time. | Edward St. Aubyn | ||
| 88b4c39 | To shift to a voice metaphor, the gospels contain two voices: the voice of Jesus and the voice of the community. Both layers and voices are important. The former tell us about the pre-Easter Jesus; the latter are the witness and testimony of the community to what Jesus had become in their experience in the decades after Easter.5 | Marcus J. Borg | ||
| 6418993 | He points beyond himself to God--to God's character and passion. This is the meaning of our christological language and our credal affirmations about Jesus: in this person we see the revelation of God, the heart of God. He is both metaphor and sacrament of God. | Marcus J. Borg | ||
| b3a36b1 | One must die to an old way of being in order to enter a new way of being... salvation is resurrection to a new way of being here and now. | philosophy religion spirituality | Marcus J. Borg | |
| b1322b1 | The relationship among faith, knowledge, and belief is suggested by a story involving the famous depth psychologist Carl Jung. In the last year of his life, he was interviewed for a BBC television documentary. The interviewer asked him, "Dr. Jung, do you believe in God?" Jung said, "Believe? I do not believe in God - I know." The point: the more one knows God, the less faith as belief is involved. But faith as belief still has a role: it ca.. | philosophy religion spirituality | Marcus J. Borg | |
| 6d003ba | a new teaching appointment required that I become familiar with mysticism in Christianity and other religions. That's when I realized that these were mystical experiences. Especially important was William James's classic book The Varieties of Religious Experience, published more than a century ago, still in print, and named by a panel of experts in 1999 as the second most important nonfiction book published in English in the twentieth centu.. | Marcus J. Borg | ||
| 87c77d2 | And here I return to Christianity. Why be a Christian in the twenty-first century? Because it gives us a vision. And a hope. And a way. The language of the New Testament talks about the "kingdom of God." Which is here, now. Which is what this world would be like if God was kind and Caesar was not. The vision of Christianity for a just, sane, nonviolent world is not utopian. It is within our capacity. And such capacity requires that we take .. | Marcus J. Borg | ||
| b4ab9ba | recognize that labels risk becoming stereotypes and caricatures; indeed, the difference between "label" and "libel" is a single letter. Yet they can be useful and even necessary shorthand for naming differences. Aware of this danger, I suggest five categories for naming the divisions in American Christianity today: conservative, conventional, uncertain, former, and progressive Christians. In somewhat different forms, these kinds of Christia.. | Marcus J. Borg | ||
| 0ef637a | Faithfulness leads us to pay attention to our relationship to God--through such attention, we become even more deeply centered in God. Trust is the fruit of that deeper centering. It grows as we center more and more in God. | Marcus J. Borg | ||
| 4ea80f5 | And here I return to Christianity. Why be a Christian in the twenty-first century? Because it gives us a vision. And a hope. And a way. The language of the New Testament talks about the "kingdom of God." Which is here, now. Which is what this world would be like if God was king and Caesar was not. The vision of Christianity for a just, sane, nonviolent world is not utopian. It is within our capacity. And such capacity requires that we take .. | Marcus J. Borg | ||
| bfa22ee | What's it all about, Alfie?" Its lyrics are not particularly profound, but the question has stayed with me. What's it all about? What's life all about? What's Christianity all about? What's salvation all about? My answer to that question now, my conviction now: "it"--Christianity and salvation--is about transformation this side of death. The natural effect of growing up, beginning in childhood, is that we fall into bondage to cultural messa.. | Marcus J. Borg | ||
| e3e6916 | Biblical inerrancy and the absolute authority of the Bible are thus a post-Reformation Protestant development. The first time the Bible was described as "inerrant" and "infallible" was in a book of Protestant theology written in the second half of the 1600s. Widespread affirmation of biblical inerrancy is even more recent, largely the product of the past one hundred years." -- | Marcus J. Borg | ||
| 8daae53 | Faith does not mean believing in the literal-factuality of the stories regardless of how improbable they seem. Rather, faith is about something far more important. It is about our relationship with God--about centering in God, being loyal (faithful) to God, and about trusting in God. Faith is the opposite of hubris and anxiety. | Marcus J. Borg | ||
| e37e66d | God may or may not be the same yesterday, today, and tomorrow, but the cultural context in which we speak about God does change. | Marcus J. Borg | ||
| e26cab9 | In its Lutheran form, despite the emphasis upon God's grace, "justification by grace through faith" was heard as "justification by faith" and thus as involving a fearful form of works righteousness: the "work" was "to believe." Faith meant believing in a correct set of doctrines (which happened to be Lutheran), and this was the gateway to salvation. What" | Marcus J. Borg | ||
| 5ac2a0c | Jesus (as well as the authors of the gospels) would have known about Rome's policy of sending reinforcements to the city at Passover. His decision to enter the city as he did was what we would call a planned political demonstration, a counterdemonstration. The juxtaposition of these two processions embodies the central conflict of Jesus's last week: the kingdom of God or the kingdom of imperial domination. What Christians have often spoken .. | Marcus J. Borg | ||
| d76856a | So when Paul and other early Christians proclaimed "Jesus is Lord" (and the Son of God and the savior who brings true peace on earth), he and they were directly challenging Roman imperial theology and the imperial domination system that it legitimated." | Marcus J. Borg | ||
| d88d54f | Compassion in the Bible has rich resonances of meaning. It is linguistically related to the Hebrew and Aramaic word for "womb" and sometimes refers to what a mother feels for the children of her womb.5 Thus naming "compassion" as God's primary quality means that God, like a mother, is "womb-like": life-giving, nourishing, willing the well-being of her children, and desiring our maturation. So also we are to be like that: centering in God th.. | Marcus J. Borg | ||
| d77d546 | Theological controversies over the centuries have sometimes been treated as if they were really important even though they were also often arcane. For instance, a Trinitarian conflict split the Western and Eastern churches in 1054: Does the Holy Spirit proceed from the Father and the Son, or from the Father only? In the 1600s, "supralapsarianism" versus "infralapsarianism" almost divided the Reformed tradition. At issue was whether God deci.. | Marcus J. Borg | ||
| 79d1d95 | But then something went terribly, terribly wrong. Athens had invented a democracy, but learned that you could have a democracy or an empire, but not both at the same time for long. Rome was now about to relearn that lesson. It had invented a republic, but was now to learn that you could have a republic or an empire, but not both at the same time for long. | Marcus J. Borg | ||
| 7765cc1 | It had never occurred to me that what we call "God" could be experienced. For me, the word had referred to a being who might or might not exist, and in whom one could believe or disbelieve or about whom one could remain uncertain. But I realized there is a cloud of witnesses, Christian and non-Christian, for whom God, the sacred, is real, an element of experience, not a hypothetical being who may or may not exist and whom we can only believ.. | Marcus J. Borg | ||
| 6fdd053 | Progressive Christianity is about both negation and affirmation. It rejects biblical inerrancy, literal interpretation, and the beliefs that Jesus died to pay for our sins and that Christianity is the only way of salvation. Thus progressive Christians are often better known for what they do not believe than for what they do affirm. This is not surprising: to a large extent, progressive Christianity has emerged as a "no" to the conventional .. | Marcus J. Borg | ||
| 44e2116 | I am convinced that salvation in the biblical tradition has to do primarily with this life. | Marcus J. Borg | ||
| 520a0b4 | The foundation of this way of seeing the Bible begins with the conviction that it is not the inerrant and infallible revelation of God, but the product of our religious ancestors in two ancient communities. The Old Testament comes to us from our ancestors in biblical Israel. The New Testament comes to us from our ancestors in early Christian communities. As such, the Bible is a human product: it tells us how our religious ancestors saw thin.. | Marcus J. Borg | ||
| df117da | The Politics of the Bible The key to seeing the political passion of the Bible is hearing and understanding its primary voices in their ancient historical contexts. These contexts are not only literary, but also political. The political context of the Bible is "the ancient domination system," sometimes also called "the premodern domination system." Both phrases are used in historical scholarship for the way "this world"--the humanly created.. | Marcus J. Borg | ||
| 067c60b | My answer, the answer pointed to by this chapter, is that our product is salvation as the twofold transformation of ourselves and the world. Moreover, I think most people yearn for this. We yearn for the transformation of our lives--for a fuller connection to what is, from liberation to all that keeps us in bondage, for sight, for wholeness, for the healing of the wounds of existence. And most of us yearn for a world that is a better place... | Marcus J. Borg | ||
| 1d0b5e9 | how we see reality and our ability to trust are connected to each other. | Marcus J. Borg | ||
| 2abdd75 | The sacrifice that Christianity asks of us is not ultimately a sacrifice of the intellect. | Marcus J. Borg | ||
| ea73216 | This relationship with God, and all that flows from it, are the purpose of the Christian life. The invitation of the Christian gospel is to enter into that relationship in which our healing and wholeness lie, that relationship which transforms us by beginning to heal the wounds of existence and makes our lives in the here and now a life with God. | Marcus J. Borg | ||
| 8e58ff8 | Critical thinking is an unavoidable part of growing up. We do not become adults without it. But in the modern world, this stage often corrodes religious belief. Modern Western ways of thinking are very much shaped by the identification of truth with factuality. And generally accepted modern knowledge calls into question the factuality of much of the Bible and of religions more generally. | Marcus J. Borg | ||
| 25e7b8e | the spirit of industrial society"--a way of living organized around production and consumption.7 Our modern preoccupation with producing and consuming leads us to live on the surface level of reality and to seek our satisfaction in the finite. But the sacred is known in the depths of reality, not in the manipulation and consumption of the surface." -- | Marcus J. Borg | ||
| 37457d4 | These questions can be used by individual readers and also in reading groups in which participants are invited to share their memories and thoughts. Many of them invite reflection on previous or current understandings and are best used before treating the content of the relevant chapter. Some invite reflection about material in a particular chapter. | Marcus J. Borg | ||
| 4dc34f1 | The Roman vision incarnated in the divine Augustus was peace through victory. The Christian vision incarnated in the divine Jesus was peace through justice. It is those alternatives that are at stake behind all the titles and countertitles, the claims and counterclaims. | Marcus J. Borg | ||
| 595846a | Fundamentalism itself--whether Christian, Jewish, or Muslim--is modern. It is a reaction to modern culture.7 Christian fundamentalism as an identifiable religious movement originated early in the twentieth century in the United States, with its immediate roots in the second half of the nineteenth century.8 It stressed the infallibility and inerrancy of the Bible in every respect, especially against Darwinism and what it called "the higher c.. | Marcus J. Borg |