John E. Goldingay Quotes & Sayings

In none of the Gospels does Jesus tell his disciples to extend the kingdom, work for the kingdom, build up the kingdom, or further the kingdom. — John E. Goldingay

Jesus does put radical demands before people, but so did Isaiah and so does Proverbs. The New Testament is new in the same way that Isaiah was new or that Genesis was new over against Exodus.21 While there are statements Jesus makes that no prophet or wise teacher could have made, these are statements such as the "I am" declarations in John's Gospel; they relate to his being the incarnate one and the Savior. — John E. Goldingay

the Torah itself sets obedience in the context of trust. — John E. Goldingay

God can of course look in someone's mind to discover what he is thinking, or look into the future to discover what she will do, but here and elsewhere the Old Testament implies that God does not always do that. God waits to see what will happen. Perhaps it implies a kind of respect for human beings, a desire to let them make their decisions and not mess with their minds, and a desire for a realtime relationship. If God always worked out ahead of time whatwe would do, and knew it before we did, it would introduce an element of phoniness into the relationship. But that's just my guess; the Bible makes clear only the fact of God's not knowing things ahead of time, not the rationale. — John E. Goldingay

We have noted thatthe two creation stories contained no pointers toward male "headship" in the sense that men or husbands are supposed to exercise authority or leadership over women or wives. But the audience of Genesis knew that patriarchy was a reality of life. Genesis here tells them how this came to be. Male authority or domination was not God's design but a consequence of a breakdown in relationship between humanity and God, between humanity and the animal world, and between human beings and one another. From now on, the Bible will assume the reality of patriarchy and of male headship, but it begins by noting that this came about only as a result of those various breakdowns of relationship. — John E. Goldingay

The nature of the praise and prayer in the Psalms indicates how memory is key to praise and prayer. — John E. Goldingay

God is a different league of person from us, but God is a person like us, not an abstract force or a principle. So despite the huge difference, Genesis says we are made in God's image. Human beings are the kind of entity God would be if God were earthly. God could hardly have become a horse; horses were not made in God's image. Human beings were made God-like, so it was not so unnatural for God to become a human being. It is this fact that makes it possible for God sometimes to appear in human form in the Old Testament, and it eventually makes possible, even makes natural, God's incarnation in Christ. In this sense it was not logically difficult for God to become a human being although it involved some sacrifice. — John E. Goldingay

the First Testament is under no illusion about whether implementing the Torah has the potential to achieve God's purpose for Israel's life. There is no direct link between seeking to restrain injustice in society and the implementing of God's reign. Implementing God's reign is fortunately God's business. — John E. Goldingay

One question such events provoke is "What kind of God allows this to happen?" Another question we might ask is, "What kind of creatures are human beings that we should cause and allow this to happen? — John E. Goldingay

Although the First Testament talks about slavery, Middle Eastern slavery was not an inherently oppressive institution like the European slavery accepted under the Roman Empire and then accepted by Britain and the United States. It would be better to call Middle Eastern slavery "servitude," a servitude that could provide people who become impoverished with an economic safety net. The Torah accepts such servitude but places constraints on it, such as limiting its length to seven years and requiring that a servant be treated as a member of the family. — John E. Goldingay

What is distinctive and engaging about Jesus is not the novel things he says but the way he says things. He is creative not so much because he says things that are completely new but because he speaks with such authority. — John E. Goldingay

Our relationship with God is not contractual, so that we could fulfill the right conditions and it would have the desired results, as if our relationship with God resembled putting coins in a vending machine. It is a personal relationship, and such relationships involve freedom on both sides. Joel — John E. Goldingay

So that is why grace found Noah. Not surprisingly the way this worked was evidently the same as the way God's grace works elsewhere in Scripture. There is never any basis we can find in ourselves for God's showing grace to us. It would not then be grace. If that seems unfair, then yes, it is unfair, but it fits with the rest of the way life works. God does not give everyone equal gifts, capacities, and lengths of life. God did not decide to make humanity equal. Life is not fair. The priority in God's mind is not fairness but how we serve God and serve other people with the gifts, capacities, and lengths of life that God gives us. — John E. Goldingay

As far as I can see the church in the United States will continue to decline. Our situation is a little like Judah's in the late seventh century. The nearest I can get to an explanation of why I continue as a professor is that I have to do as Jeremiah did in that situation. I don't imply that I think of myself as a kind of Jeremiah or that I am important in the way that Jeremiah was, but I appreciate the inspiration to faithfulness that he provides. I appreciate his example as someone who continued to teach and write, even though he suspected in the short term that it was pointless. — John E. Goldingay

... prayer does not have to be theologically correct. It is a conversation. — John E. Goldingay

It is as creatures made jointly in God's image that women and men together have the task of mastering the earth. In Genesis 1 there is a structure of authority. God is the ultimate authority. God then delegates authority over creation to humanity, and women and men together are the means of exercising it. There is no suggestion in the creation stories that God designed the world to be a place where any human beings exercised authority over any others. There was no authority to be exercised by men over women, or husbands over wives; — John E. Goldingay

the New Testament does not talk about human beings furthering or spreading or building up or working for God's reign. Human efforts to achieve social justice are not destined to be successful. "Our responsibility is not to save the world. We are not required to transform This Age."13 The problem about human society is too deep. As human beings living in God's world, our vocation is to do what we can to restrain disorder in society, in light of what the Scriptures tell us about God's creation purpose, but not to be overly optimistic about what we can do to bring in the kingdom.14 — John E. Goldingay

(Whereas we are inclined to equate the reality and the sense of the reality, these are different things - there can be a reality of God's presence and activity whether we feel it or not, and we can have a sense of God's reality and activity but the sense may be false.) — John E. Goldingay

The imprecatory psalms are for us to pray, who are not victims. Indeed, if we do not want to pray them, it raises questions about the shallowness of our own spirituality, theology and ethics. Do we not want to see wrongdoers put down and punished? One — John E. Goldingay

the society in which the people of God will seek to implement this justice is one that remains sinful. It is in fact fortunate that, as Jesus puts it, the Torah is written for people who have stubborn wills. The Torah seeks to pull people toward God's creation intent, but it makes realistic allowance for their stubbornness (e.g., Mt 19:1-12). The empire and every other society remains a mixed entity, which makes the First Testament distinctively useful in this connection. Further, — John E. Goldingay

Jesus' disciples are not people lacking resources, but they are poor because they belong to this people under the oppressive and demoralizing dominion of a foreign power (e.g., Lk 6:20). They are indeed thus poor in spirit (Mt 5:3). Jesus does not focus on a concern for the poor in the sense of people who lacked resources. In — John E. Goldingay

The prophets' task is to tell their own people what God intends to do with them, not to think about what people in hundreds of years' time may need to hear, though the preserving of their prophecies implies the conviction that they have ongoing significance. Further, — John E. Goldingay

It is said that the difference between God and us is that God never thinks he is us. Genesis suggests some nuancing of that insight. God doesn't mind sharing with us the divine life and the divine image and thus the divine responsibility for the world, and eventually God will become one of us. — John E. Goldingay

Genesis supplements "created in God's image" with the affirmation that God thus made humanity "male and female." Women and men together comprise this image. The statement is an extraordinary one in this opening chapter of Genesis, written in a patriarchal culture. One might wonder whether the author of Genesis saw the implications of this declaration. Certainly generation after generation of Christians have not seen it. We have often talked and behaved as if the male was the normal and full form of a human being, with the female a deviant and slightly inferior form. But both male and female belong to the image. You have the image of God represented in humanity only when you have both men and women there. When women are not present and involved in God's work in the world (and in the church), the image of God is not present. — John E. Goldingay

Memory relates to ethics as well as to spirituality (the distinction between ethics and spirituality is a Western one and does more harm than good). Memory places obligations upon you. The Israelites were to remember their experience of servitude in Egypt, and treat their servants accordingly. — John E. Goldingay

maybe an implication of Noah's offering was, "Now that it's all over, give us your blessing; please don't do it again." God's undertaking is then an answer to that prayer. If this is so, it reminds us of another facet of the importance of our worship and prayer. Sometimes God's acts of grace and mercy are a response to prayer. If we don't pray, the world may miss some acts of grace and mercy. As James 4 frighteningly puts it, "You don't have because you don't ask. — John E. Goldingay