John Shelby Spong Quotes

To have a great university library near you with plenty of archives of all the journals that you want to research in the twentieth century is a remarkable asset, and I spend a day, maybe two days a week in that library. I just plain love it.

Another [book on Matthew] is Amy-Jill Levine, who is a Jewish woman who teaches New Testament at the Vanderbilt School of Religion. It's a group of essays by mostly womanly scholars looking at Matthew's gospel through feminists' eyes - very exciting. It opens up all sorts of things that I've never thought about.

I don't want a God that would go around killing people's little girls. Neither do I want a God who would kill his own son.

I still hope. I wouldn't be in this position if I didn't. I love the church. I love the Bible. But I think we're in a time where we're desperately in need of a great reformation.

I would like the church to be a place where the questions of people are honored rather than a place where we have all the answers. The church has to get out of propaganda. The future will involve us in more interfaith dialogue. ... We cannot say we have the only truth.

The first command given by God when Adam and Eve were pitched out of the Garden of Eden in the Book of Genesis is, "Be fruitful and multiply, and subdue the Earth." We've been trying to do that for a long time, and now the Earth is fighting back. I'm not sure that we're going to survive as a species.

I go to a church here in New Jersey that is just a very exciting place, and I just love to be there on Sunday morning - I just sit there in a pew with my wife, that's all I do, but I'm very much a part of that congregation. We've got a fantastic rector,she brings in people from places like the United Theological Seminary in New Brighton, Minnesota, where you've got good teaching, and our people are being introduced to great material and they really respond. They're able to believe without crossing their fingers. And I think that's a real step forward.

Some people think prayer is telling God what to do. I don't think that's the case.

Terrorism is a real despair. These are people for whom life has been so negative that they're willing to die if they can take down some of their enemies.

I look at American Christianity and I'm almost in despair. I don't want to be identified with it. The Christian vote in America is an anti-abortion, anti-homosexual vote. I consider that to be anti-female and anti-gay, and I don't want to be identified with a God who is anti-anything.

You don't take your newborn baby, put that baby on your lap, and say, "Now listen, kid, you were born in sin, you're not worth anything, and you've got to pray for mercy." That's not going to raise a healthy adult. And that's what we do Sunday after Sunday after Sunday.

Some parts of the Bible are dreadful. In fact, my working title for The Sins of Scripture was "The Terrible Text of The Bible."

One of my great experiences in life was to be interviewed on a late-night talk show by a guy named Tom Snyder. He was interviewing me on a book I had written on the New Testament of the Bible called Rescuing the Bible from Fundamentalism, and we talked about the dating of the books of the New Testament, and I said, "Well, the consensus is that the gospels were written some forty to seventy years after the crucifixion." And he stopped me and said, "Wait a minute, Bishop, that means they couldn't have been written by eyewitnesses."

The Christians tried to separate themselves from the Jewish crowd so they wouldn't be the recipients of the persecution of the Romans. And the way they did it was to say, the Jews killed our hero too. And so Christians began to define themselves over against the orthodox party of the Jews as a way of surviving against the Roman onslaught.

The church had to find a way to protect Jesus' perfection so that he could do the work of salvation which, in their frame of reference, only God could do, because God had to come into this world from outside this world to rescue the fallen creation.

...death is ultimately a dimension of life through which we journey into timelessness.

In my book, The Sins of Scripture, I traced the development of tribal religion, which included ideas like God's killing the Egyptians because they hated the chosen people. Then a God of love finally appears in the Book of Hosea, about the 8th century. A God of justice appears in the Book of Amos in the late 8th century or early 7th century.

Anybody who's a mythology ... there's always a fear. That's why we don't like people whose skin color is different, whose eye slant is different, or whose worship is different. It makes them feel insecure. So we strike out. The thing that bothers me most about the Christian church today is that we spend our time confirming people in their own sense of wretchedness.

[Charles] Darwin, for example, is the one who made us face the fact that the primary way we tell the Christ story doesn't work anymore.

The great danger... in believing yourself especially chosen is that it becomes easy to view those who are not your people as God's especially unchosen.

All human beings bear God's image and must be respected for what each person is. Therefore, no external description of one's being, whether based on race, ethnicity, gender or sexual orientation, can properly be used as the basis for either rejection or discrimination.

There never was a time when we were created perfect and fell into sin and needed to be rescued. We are evolving people; we are not fallen people. We are not a little lower than the angels. We're a little higher than the apes. It's a very different perspective.

We are in a survival mentality, and that's hard-wired into our humanity, because we are the winners of an evolutionary struggle of millions and millions and millions of years.

My audience is made up of two groups of people. The first group includes people whose roots are deep in the Christian faith, but for whom the traditional symbols, as traditionally understood, no longer make sense. The other audience is the audience that has left. I call them the Church Alumni Association, citizens of the secular city. They are a bit nostalgic about this faith of their childhood, but they aren't really interested in trotting it out or becoming involved with it again as it is presently organized.

The Sins of Scripture is an interesting title; most people don't put sins and scripture together in the same title. It jars people.

You can't go to church without praying ten or fifteen times for God to have mercy on you. You can't sing "Amazing Grace" without reminding yourself that the reason God's grace is amazing is it saves a wretch like you. This self-denigration stuff - Jesus died for my sins - is nothing but a guilt message. That's the thing we've got to get out from under. That's not Christianity. That's sort of fourth-century Christianity that got turned into doctrines and dogmas that we've never been able to escape.

The 20th century was a turning point; it freed and emancipated women, broke the back of segregation, and began the struggle to give justice to gay and lesbian people. But the Christian church, in both Catholic and Protestant forms, resisted every one of those humanizing developments. The church was on the wrong side of all three of those fights.

I'd like to turn the whole Jesus story around and look at it from a different vantage point, to consider that he was a human being who achieved such promise of humanity that he entered into what I think God is: mainly, the power of life, the power of love and what Paul Tillich, a German theologian of the mid-twentieth century, called "the ground of all being."

My sense is if the Episcopal Church can't stand challenge within its own ranks, then it is not a church I would want to be a member of anyway.

I think the worst way to go is to have somebody think they speak for God. If you look at history, every nation that has operated as if it spoke for God has become violently destructive.

You can't have a world where 50 percent of the people are dieting and 50 percent of the people are starving if you want stability.

Praying and living deeply, richly and fully have become for me almost indistinguishab le. Prayer is being present, sharing love, opening life to transcendence. It is not necessarily words addressed heavenward. Prayer is entering into the pain or joy of another person. Prayer is what I am doing when I love wastefully, passionately and wondrously and invite others to do so.

The task of the church, for example, becomes less that of indoctrinating or relating people to an external divine power and more that of providing opportunities for people to touch the infinite center of all things and to grow into all that they are destined to be.

I learned early in life that you get places by having the right enemies.

Now, the fourth gospel says that the moment that Jesus is glorified is the moment he's put to death on the cross, not the resurrection. The moment he's put to death on the cross is when he shows forth glory, and the reason that is, is that he became free enough to give his life away and to love those who were taking it from him. And that's what God is all about. That's the mystical point of view that was hidden from me for years.

Human wholeness can never be found in the denigration of another

I don't make that decision [what next book will be] until I've read enough to know that I've got something different to say and I know how to say it.

Whatever diminishes life is evil, and whatever enhances life is good.

They amuse themselves by playing an irrelevant ecclesiastical game called "Let's Pretend." Let's pretend that we possess the objective truth of God in our inerrant Scriptures or in our infallible pronouncements or in our unbroken apostolic traditions.

You learn that you either are going to have a police state where you don't have any freedom left, or you're going to build a world that doesn't create terrorists - and that means a whole different way of 'getting along.'

I was raised pretty much a fundamentalist, but the one thing that fundamentalism gave to me was the love for that book and a commitment to read and study it. The difficulty is that I've read it all, I didn't skip around, I read it all, and when you read it all, you can't take it literally because you don't want to blame God for a lot of stuff that occurs in that book. There are some pretty violent scenes.

"I do not believe that Jesus, at the end of his earthly sojourn, returned to God by ascending in any literal sense into a heaven located somewhere in the sky. My knowledge of the size of this universe reduces that concept to nonsense."

It's the 21st century, and somebody has to rise from within this faith tradition and retranslate it for the post-modern world... The Earth is not the center of the universe, therefore, God is not a being who lives above the sky, who splits the Red Sea from time to time, or creates a miracle, or whatever.

What the mind cannot accept, the heart can finally never adore.

I prepare for death by living.

The Bible Belt, the religious South, is the section of the country that practiced slavery until the war made them give it up. They practiced segregation. They practiced lynchings. I don't see any great value in that.

I grew up in North Carolina being told that the Bible approves slavery and segregation, that it was the will of God.

I think human beings are almost, by definition, religious people,in the sense that we ask questions of meaning, we anticipate future events, we deal with the issues of mortality from the first time we see a dead bird as a little child.