99+ Brennan Manning Quotes on The Ragamuffin Gospel, Abba's Child: The Cry of the Heart for Intimate Belonging and Religion - Quotes.pub

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To lend each other a hand when we’re falling, perhaps that’s the only work that matters in the end.

We must never allow the authority of books, institutions, or leaders to replace the authority of knowing Jesus Christ personally and directly.

Getting honest with ourselves does not make us unacceptable to God. It does not distance us from God, but draws us to Him – as nothing else can – and opens us anew to the flow of grace. While Jesus calls each of us to a more perfect life, we cannot achieve it on our own. To be alive is to be broken; to be broken is to stand in need of grace. It is only through grace that any of us could dare to hope that we could become more like Christ.

But trust in the God who loves consistently and faithfully nurtures confident, free disciples. A loving God fosters a loving people. “The fact that our view of God shapes our lives to a great extent may be one of the reasons Scripture ascribes such importance to seeking to know Him.”2.

May all that I know apart from You be nothing more than a chance traveling companion on the journey toward You.

Each moment of our existence, we are either growing into more or retreating into less.

Jesus comes in the way of weakness, giving us the chance to love him and making us feel that we have something to give him.

If the church remains self-righteously aloof from failures, irreligious and immoral people, it cannot enter justified into God’s kingdom. But if it is constantly aware of its guilt and sin, it can live in joyous awareness of forgiveness. The promise has been given to it that anyone who humbles himself will be exalted.9.

If we are going to keep on growing, we must keep on risking failure throughout our lives. When.

And Grace calls out, ‘You are not just a disillusioned old man who may die soon, a middle-aged woman stuck in a job and desperately wanting to get out, a young person feeling the fire in the belly begin to grow cold. You may be insecure, inadequate, mistaken or potbellied. Death, panic, depression, and disillusionment may be near you. But you are not just that. You are accepted.’ Never confuse your perception of yourself with the mystery that you really are accepted.

No one, it seems to me, who has fully grasped the Crucifixion can ever again take seriously any expression or instrument of worldly power, however venerable, glittering, or seemingly formidable. MALCOLM MUGGERIDGE.

Cultic worship is not only hypocritical but absolutely meaningless if it is not accompanied by love for other people; for in such a way it cannot possibly be a way of giving thanks to God.

In Christ Jesus freedom from fear empowers us to let go of the desire to appear good, so that we can move freely in the mystery of who we really are. Preoccupation with projecting the “nice guy” image, impressing newcomers with our experience, and relying heavily on the regard of others leads to self-consciousness, sticky pedestal behavior, and unfreedom in the iron grip of human respect.

Do we feel dry, weary, filled with a sense of failure? In the twinkle of an eye we can relate our mood to Jesus Who one day felt the same way and collapsed exhausted by a well in Samaria. I can invite this tired Jesus into my very discouragement: “Jesus, here I am, whipped, wiped out, in the pits, and all Yours.” – The Relentless Tenderness of Jesus.

We have been given God in our souls and Christ in our flesh. We have the power to believe where others deny, to hope where others despair, to love where others hurt.

For the pharisee the emphasis is always on personal effort and achievement. The gospel of grace emphasizes the primacy of God’s love. The pharisee savors impeccable conduct; the child delights in the relentless tenderness of God.

Christians are a people of hope to the extent that others can find in us a source of strength and joy. If not, our profession of faith ‘by the power of the Holy Spirit He was born of the Virgin Mary and became man’ is as academic, tentative, and hopeless as the alcoholic who promises, ‘I’ll quit tomorrow.

The poor man and woman of the gospel have made peace with their flawed existence. They are aware of their lack of wholeness, their brokenness, the simple fact that they don’t have it all together. While they do not excuse their sin, they are humbly aware that sin is precisely what has caused them to throw themselves at the mercy of the Father. They do not pretend to be anything but what they are: sinners saved by grace.

Against insurmountable obstacles and without a clue as to the outcome, the trusting heart says, ‘Abba, I surrender my will and my life to you without any reservation and with boundless confidence, for you are my loving Father.

One spiritual writer has observed that human beings are born with two diseases: life, from which we die; and hope, which says the first disease is not terminal. Hope is built into the structure of our personalities, into the depths of our unconscious; it plagues us to the very moment of our death. The critical question is whether hope is self-deception, the ultimate cruelty of a cruel and tricky universe, or whether it is just possibly the imprint of reality.

Perhaps the gut issue is not how much theology we have studied or how much Scripture we have memorized. All that really matters is this: Have you experienced the furious longing of God or not?

The life of Jesus suggests that to be like Abba is to show compassion.

His consistent banging on the drums of God’s unconditional love sounded at a time when many of us had about “had it up to here” with religion and church and, probably most importantly, ourselves. We were the tired, poor, self-hating huddled masses yearning to be free, and along came a patchwork preacher who grinned and said, “You already are. Abba loves you. Let’s go get some chocolate ice cream.

Winston Churchill said it well: “Success is never final; failure is never fatal. It is courage that counts.

Freedom is the cornerstone of Christianity.

All our actions – eating, drinking, sleeping, working – are thus potentially Christ’s actions. But this potential must be actualized. Instead of a mindless drifting through the insignificant, apparently superficial and nonreligious events of the day, our passive union with Christ can be made active by creative acts of the will, intelligence and imagination.

The disciple living by grace rather than law has undergone a decisive conversion – a turning from mistrust to trust. The foremost characteristic of living by grace is trust in the redeeming work of Jesus Christ.

That is why God is a scandal to men and women – because He cannot be comprehended by a finite mind.

Failure to recognize the value of mere being with God, as the beloved, without doing anything, is to gouge the heart out of Christianity.”10.

Reality, truth, and Jesus Christ are incredibly open-ended.

One of the mysteries of the gospel tradition is this strange attraction of Jesus for the unattractive, this strange desire for the undesirable, this strange love for the unlovely. The key to this mystery is, of course, Abba. Jesus does what He sees the Father doing; He loves those whom the Father loves.1.

It is interesting that whenever the evangelists Mark, Luke, or John mention the apostles, they call the author of the first Gospel either Levi or Matthew. But in his own Gospel, he always refers to himself as “Matthew the publican,” never wanting to forget who he was and always wanting to remember how low Jesus stooped to pick him up. We are publicans just like Matthew.

We are not pro-life simply because we are warding off death. We are pro-life to the extent that we are men and women for others, all others; to the extent that no human flesh is a stranger to us; to the extent that we can touch the hand of another in love, to the extent that for us there are no “others.

We do not need to theorize about Jesus; we need to make him present in our time, our culture, and our circumstances. Only.

Buechner wrote, “We have always known what was wrong with us. The malice in us even at our most civilized. Our insincerity, the masks we do our real business behind. The envy, the way other people’s luck can sting us like wasps. And all the slander, making such caricatures of each other that we treat each other like caricatures, even when we love each other. All this infantile nonsense and ugliness. ‘Put it away!’ Peter says. ‘Grow up to salvation!’ For Christ’s sake, grow up.

God’s love is based on nothing, and the fact that it is based on nothing makes us secure. Were it based on anything we do, and that ‘anything’ were to collapse, then God’s love would crumble as well. But with the God of Jesus no such thing can possibly happen. People who realize this can live freely and to the full.

I cannot touch the sacredness of others. If I am estranged from myself, I am likewise a stranger to others.

Freedom in Christ produces a healthy independence from peer pressure, people-pleasing, and the bondage of human respect.

Put bluntly, the American church today accepts grace in theory but denies it in practice. We say we believe that the fundamental structure of reality is grace, not works – but our lives refute our faith.

He is the only God man has ever heard of who loves sinners. False gods – the gods of human manufacturing – despise sinners, but the Father of Jesus loves all, no matter what they do.

Assured of your salvation by the unique grace of our Lord Jesus Christ” is the heartbeat of the gospel, joyful liberation from fear of the Final Outcome, a summons to self-acceptance, and freedom for a life of compassion toward others.

Life can be taken out of others in rivulets and drops, in the small daily failures of inattention, that bitterest fruit of self-absorption, as surely as by terrible strokes to their hearts.

What makes the Kingdom come is heartfelt compassion: a way of tenderness that knows no frontiers, no labels, no compartmentalizing, and no sectarian divisions.

When I am divided within myself, when I am so preoccupied with my own sins, egocentricity, and moral failures that I cannot hear the anguished cry of others, then I have subtly reestablished self as the center of my focus and concern.

Tragedy is that our attention centers on what people are not, rather than on what they are and who they might become.

Ragamuffins are simple, direct and honest. Their speech is unaffected. They are slow to claim, “God told me... ” As they make their way through the world, they bear wordless, prophetic witness.

For Ragamuffins, God’s name is Mercy. We see our darkness as a prized possession because it drives us into the heart of God. Without mercy our darkness would plunge us into despair – for some, self-destruction. Time alone with God reveals the unfathomable depths of the poverty of the spirit. We are so poor that even our poverty is not our own: It belongs to the mysterium tremendum of a loving God.

Jesus expected the most of every man and woman; and behind their grumpiest poses, their most puzzling defense mechanisms, their coarseness, their arrogance, their dignified airs, their silence, and their sneers and curses, Jesus sees a little child who wasn’t loved enough – a least of these who had ceased growing because someone had ceased believing in them.

The only cure for suffering is to face it head on, grasp it round the neck and use it.

Christianity happens when men and women accept with unwavering trust that their sins have been not only forgiven, but forgotten, washed away in the blood of the Lamb. Thus, my friend archbishop Joe Reia says, “A sad Christian is a phony Christian, and a guilty Christian is no Christian at all.

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