Incarnational Quotes & Sayings

Focus on relationships in your communities and God will come up spiritual conversations will emerge and real needs will come to light. — Matt Smay

The second essential incarnational habit we hope to cultivate is simply listening. Listening is watching and sensitively responding to the unspoken and spoken needs of Sojourners in ways that demonstrate sincere interest. — Hugh Halter

We're seeking - imperfectly at every turn, no doubt - an incarnational theology, a theology that brings radical good news of great joy for all the people, good news that God loves the world and didn't send Jesus to condemn it but to save it, good news that God's wrath is not merely punitive but restorative, good news that the fire of God's holiness is not bent on eternal torment but always works to purify and refine, good news that where sin abounds, grace abounds all the more. — Brian D. McLaren

define Ignatian spirituality in a few words, you could say that it is: Finding God in all things Becoming a contemplative in action Looking at the world in an incarnational way Seeking freedom and detachment — James Martin

If we are not being maligned, scandalizing those who still sleep in the church, then we are missing the incarnational call to love the world's most vulnerable, the world's exiled, the world's most wounded. Our concern should be what the poor and prostituted think of us, what the God of the universe thinks of us, not what those around us think of us. — Sarah Lance

Those evangelicals who have been raised and shaped by forms of Christianity that are roughly "fundamentalist" will either: a. become taken with the modern moral order and thus sort of replay the excarnational development of modernity, just now a few centuries later, sort of catching up with the wider culture; so under the guise of the "emerging church" or "progressive" evangelicalism, we'll be set on a path to something like Protestant liberalism, a new deism; or b. recognize the disenchantment and excarnation of evangelical Protestantism, and also reject the Christianized subtraction stories of liberal Christianity, and feel the pull of more incarnational spiritualities, and thus move toward more "Catholic" expressions of faith - and these expressions of faith will actually exert more pull on those who have doubts about their "closed" take on the immanent frame. — James K.A. Smith

The worst mistake has been that Christians have tried to make their church programs or worship services their third place place other than their home or workplace where they can relax and be in good company on a regular basis . The key is that third places need to be in public zones."- What if more Christians spent their regular "church" time in places where they could meet others and begin relationships with them What might happen — Hugh Halter & Matt Smay

we become incarnational witnesses, people who must use our own lives to "put wheels on the gospel — Andrew Root

Honor must start in the heart, but if it ends there, it isn't honor. Honor must be expressed through words, symbols, actions, or gestures. Honor is among the most incarnational of the virtues. It must have feet and hands. — Douglas Wilson

The character of Jesus can only be ultimately known experientially through the indwelling of His Spirit in union with us."


~"The character of Jesus can only be ultimately known experientially through the indwelling of His Spirit in union with us."


~R. Alan Woods [2013] — R. Alan Woods

My conclusion from this brief survey of the evidence is that Jesus believed himself called to act as the new Temple. When people were in his presence, it was as if they were in the Temple. But if the Temple was itself the greatest of Israel's incarnational symbols, the conclusion was inevitable (though the cryptic nature of Jesus' actions meant that people only gradually realized what he had in mind): Jesus was claiming, at least implicitly, to be the place where and the means by which Israel's God was at last personally present to and with his people. Jesus was taking the huge risk of acting as if he were the Shekinah in person, the presence of YHWH tabernacling with his people. — N. T. Wright

Don't try to transport something you don't possess ... I want this truth to be incarnational. — Johnny Hunt

Because of this Christian materialism, a catholic postmodernism (or postmodern catholicity) affirms sacramentality on two levels. On the one hand, it affirms a general sacramentality: the whole world has potential to function as a window to God and a means of grace from God because God himself affirms materiality as a good thing. We see this not only in creation itself but also in the reaffirmation of it in the incarnation, in which God is happy to inhabit the goodness of flesh. Furthermore, materiality receives an eschatological affirmation in our hope for the resurrection of the body. Even the future kingdom will be a material environment of sacramentality. On the other hand, when an incarnational ontology and anthropology are linked with our earlier affirmation of time and tradition, a catholic postmodernism also affirms a special sacramentality - a special presence and means of grace in the sacraments of baptism and Eucharist. — James K.A. Smith

Bonhoeffer's theology had always leaned toward the incarnational view that did not eschew "the world," but that saw it as God's good creation to be enjoyed and celebrated, not merely transcended. According to this view, God had redeemed mankind through Jesus Christ, had re-created us as "good." So we weren't to dismiss our humanity as something "un-spiritual." As Bonhoeffer had said before, God wanted our "yes" to him to be a "yes" to the world he had created. This was not the thin pseudohumanism of the liberal "God is dead" theologians who would claim Bonhoeffer's mantle as their own in the decades to come, nor was it the antihumanism of the pious and "religious" theologians who would abdicate Bonhoeffer's theology to the liberals. It was something else entirely: it was God's humanism, redeemed in Jesus Christ. — Eric Metaxas

We are incarnations of our creator — Bangambiki Habyarimana

Basically there can be no categories such as 'religious' art and 'secular' art, because all true art is incarnational, and therefore 'religious. — Madeleine L'Engle

So perhaps the reason I shuddered at the idea of writing something about 'Christian art' is that to paint a picture or to write a story or to compose a song is an incarnational activity. The artist is a servant who is willing to be a birth-giver. In a very real sense the artist (male or female) should be like Mary, who, when the angel told her that she was to bear the Messiah, was obedient to the command. Obedience is an unpopular word nowadays, but the artist must be obedient to the work, whether it be a symphony, a painting, or a story for a small child. I believe that each work of art, whether it is a work of great genius or something very small, comes to the artist and says 'Here I am. Enflesh me. Give birth to me.' And the artist either says 'My soul doth magnify the Lord' and willingly becomes the bearer of the work, or refuses; but the obedient response is not necessicarily a conscious one, and not everyone has the humble, courageous obedience of Mary. — Madeleine L'Engle

Jesus's use of the phrasing "a new commandment" is frequently scanted in light of its implicit ramifications. Because Jesus at the Last Supper has executed the "new covenant" with his disciples, the Great Commandment itself now acquires an unprecedented meaning. Its new meaning belongs to this sudden revelation not merely about who God is but also about what love is. Previously the Great Commandment bade us to love God and our neighbor. Now this love can be comprehended only in an incarnational situation. Its incarnate presence is the activation of profound rhizomic relations that explode from the center toward the ends of the earth. We are commanded to be incarnational in relation to one another just as God at the cross was incarnational in Christ ... We are no longer simply Christ's "followers" - the pre-Easter form of relation to a master-and-teacher that is conventionally called "disciple" - but also perpetual Christ incarnators ... — Carl Raschke

When the Church tries to embody the rule of God in the forms of earthly power it may achieve that power, but it is no longer a sign of the kingdom. — Lesslie Newbigin

Most forms of Protestantism are inherently secular, at least at the ideological level, due to their compartmentalization of faith from works, of church from state, of grace from an incarnational manifestation of sanctity. — Gregory C. Dilsaver

By mobilizing relational ministry from how, by stopping only at Langmead's first aspect of incarnational mission (Jesus as a pattern for mission), the who of personal encounter, of participation in the continued presence of Jesus, is squeezed out into a utilitarian pattern (Jesus did it this way so we should too) that can be duplicated but lacks the indwelling power and direction of God. — Andrew Root

The discussions of the prior generation, shaped by H. Richard Niebuhr's Christ and Culture (see chapter three above), still presumed "gospel" and "culture" as two disparate and divergent categories and realities. An incarnational and pentecostal approach to culture realizes that while distinct, the gospel always comes through culture and that culture can - indeed, must! - be redeemed for the purposes of the gospel. — Amos Yong

If you want to help people we have to dive into people wade into the sea of humanity. — Hugh Halter & Matt Smay

As I speak for many in the budding new missional church world I have to share that I no longer judge the faithful fervent work of so many pastors who have pastored well but who struggle to find their place in this new world. They deserve to be honored instead of belittled. Without their legacy we would have nothing to build upon. — Hugh Halter & Matt Smay