Inspirational Quotes on Faith

“After his wife died, in great pain C. S. Lewis realized, “If I had really cared, as I thought I did, about the sorrows of the world, I should not have been so overwhelmed when my own sorrow came.”3 Our own suffering is often our wake-up call. But even if you aren’t now facing it, look around and you’ll see many who are. ... Suffering and evil exert a force that either pushes us away from God or pulls us toward him. ... Unfortunately, most evangelical churches—whether traditional, liturgical, or emergent—have failed to teach people to think biblically about the realities of evil and suffering. A pastor’s daughter told me, “I was never taught the Christian life was going to be difficult. I’ve discovered it is, and I wasn’t ready.” ... On the other side of death, the Bible promises that all who know him will fall into the open arms of a holy, loving, and gracious God—the greatest miracle, the answer to the problem of evil and suffering. He promises us an eternal kingdom on the New Earth, where he says of those who come to trust him in this present world of evil and suffering, “They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain” (Revelation 21:3–4)”

“The Wrath of Achilles is my theme, that fatal wrath which, in fulfillment of the will of Zeus, brought the Achaeans so much suffering and sent the gallant souls of many nobleman to Hades, leaving their bodies as carrion for the dogs and passing birds.”

“Our Lord speaks of many coming up to His door confident of admission, whom He yet sends away. Faith is obedience, not confidence.”

“What God declares the believing heart confesses without the need of further proof. Indeed, to seek proof is to admit doubt, and to obtain proof is to render faith superfluous. Everyone who possesses the gift of faith will recognize the wisdom of those daring words of one of the early Church fathers: "I believe that Christ died for me because it is incredible; I believe that He rose from the dead because it is impossible.”

“It takes a purely human courage to renounce the whole temporal realm in order to gain eternity, but this I do gain and in all eternity can never renounce—it is a self-contradiction. But it takes a paradoxical and humble courage to grasp the whole temporal realm now by virtue of the absurd, and this is the courage of faith.”

“Greater is Your care for me than all the care I am able to take from myself.”

“Those might not be the very best judges of the relation of religion to happiness who, by their own account, had neither one nor the other.”

“God has ordained that His people live by promises and not by explanations.”

“Lewis's mental map of reality had difficulty accommodating the trauma of the Great War. Like so many, he found the settled way of looking at the world, taken for granted by many in the Edwardian age, to have been shattered by the most brutal and devastating war yet known." (51) Part (McGrath suggests) of Lewis's well-documented search for truth and meaning, that search that ultimately led him to Christianity, emerges from the desire to make sense of his traumatic experience in ways that satisfied him spiritually, emotionally, and intellectually.”

“I believe this not in the sense that it is part of my creed, but in the sense that it is one of my opinions. My religion would not be in ruins if this opinion were shown to be false.”

“A complete atheist stands on the next-to-last upper step to the most complete faith (he may or may not take that step), while the indifferent one has no faith, apart from a bad fear.”

“لسوف أتريث قليلاً قبل أن ألعن يهوذا هذا. فالله وحده يعلم ماذا يكمن في أعماق قلوب السكارى. الأبله”

“Thou wouldst not enslave man by a miracle, and didst crave faith given freely, not based on miracle. Thou didst crave for free love and not the base raptures of the slave before the might that has overawed him for ever.”

“Believe to the end, even if all men went astray and you were left the only one faithful; bring your offering even then and praise God in your loneliness. And if two of you are gathered together - then there is a whole world, a world of living love. Embrace each other tenderly and praise God, for if only in you two His truth has been fulfilled.”

“Sleep!” cried Father Brown. “Sleep. We have come to the end of the ways. Do you know what sleep is? Do you know that every man who sleeps believes in God? It is a sacrament; for it is an act of faith and it is a food. And we need a sacrament, if only a natural one. Something has fallen on us that falls very seldom on men; perhaps the worst thing that can fall on them.”

“The life of man is a story; an adventure story; and in our vision the same is true even of the story of God. The Catholic faith is the reconciliation because it is the realisation both of mythology and philosophy. It is a story and in that sense one of a hundred stories; only it is a true story. It is a philosophy and in that sense one of a hundred philosophies; only it is a philosophy that is like life. But above all, it is a reconciliation because it is something that can only be called the philosophy of stories. That normal narrative instinct which produced all the fairy tales is something that is neglected by all the philosophies—except one. The Faith is the justification of that popular instinct; the finding of a philosophy for it or the analysis of the philosophy in it. Exactly as a man in an adventure story has to pass various tests to save his life, so the man in this philosophy has to pass several tests and save his soul. In both there is an idea of free will operating under conditions of design; in other words, there is an aim and it is the business of a man to aim at it; we therefore watch to see whether he will hit it. Now this deep and democratic and dramatic instinct is derided and dismissed in all the other philosophies. For all the other philosophies avowedly end where they begin; and it is the definition of a story that it ends differently; that it begins in one place and ends in another. From Buddha and his wheel to Akhen Aten and his disc, from Pythagoras with his abstraction of number to Confucius with his religion of routine, there is not one of them that does not in some way sin against the soul of a story. There is none of them that really grasps this human notion of the tale, the test, the adventure; the ordeal of the free man. Each of them starves the story-telling instinct, so to speak, and does something to spoil human life considered as a romance; either by fatalism (pessimist or optimist) and that destiny that is the death of adventure; or by indifference and that detachment that is the death of drama; or by a fundamental scepticism that dissolves the actors into atoms; or by a materialistic limitation blocking the vista of moral consequences; or a mechanical recurrence making even moral tests monotonous; or a bottomless relativity making even practical tests insecure. There is such a thing as a human story; and there is such a thing as the divine story which is also a human story; but there is no such thing as a Hegelian story or a Monist story or a relativist story or a determinist story; for every story, yes, even a penny dreadful or a cheap novelette, has something in it that belongs to our universe and not theirs. Every short story does truly begin with creation and end with a last judgement.”

“For most people there is a fascinating inconsistency in the position of St. Francis. He expressed in loftier and bolder language than any earthly thinker the conception that laughter is as divine as tears. He called his monks the mountebanks of God. He never forgot to take pleasure in a bird as it flashed past him, or a drop of water as it fell from his finger; he was perhaps the happiest of the sons of men. Yet this man undoubtedly founded his whole polity on the negation of what we think of the most imperious necessities; in his three vows of poverty, chastity, and obedience he denied to himself, and those he loved most, property, love, and liberty. Why was it that the most large-hearted and poetic spirits in that age found their most congenial atmosphere in these awful renunciations? Why did he who loved where all men were blind, seek to blind himself where all men loved? Why was he a monk and not a troubadour? We have a suspicion that if these questions were answered we should suddenly find that much of the enigma of this sullen time of ours was answered also.”

“God does not believe for us, but through His Spirit He creates spiritual life in us so that we can believe. Faith is the gift of God. It's part of the whole salvation package that God gives to us through the work of Christ for us and the work of the Holy Spirit in us. It's not our contribution, so to speak, to God's great plan of salvation. God does it all. It's part of the unsearchable riches of Christ.”

“Replacing “what if ” with “even if ” in our mental vocabulary is one of the most liberating exchanges we can ever make. We trade our irrational fears of an uncertain future for the loving assurance of an unchanging God. We see that even if the very worst happens, God will carry us. He will still be good. And he will never leave us.”

“Brother Lawrence says, in , 'There is not in the world a kind of life more sweet and delightful than that of a continual conversation with God. Those only can comprehend it who practice and experience it' (Letter 5). No one who has ever tried it has ever given it a lesser rating than that. For even though our prayer-contact with God may be almost infinitely poor, the God we thus contact is infinitely rich! Therefore, 'we are to be pitied who content ourselves with so little. God has infinite treasure to bestow' (Letter 4). What is that? 'What no eye has seen, nor ear heard, not the heart of man conceived, what God has prepared for those who love him' (1 Cor 2:9).”