The God content of the past no longer sustains the contemporary spirit. We sense that our only hope is to journey past those definitions of a God who is external, supernatural, and invasive, which previously defined our belief. We must discover whether or not the death of the God we worshiped yesterday is the same thing as the death of God.

In the fall of 1988, I worshipped God in a Buddhist temple. As the smell of incense filled the air, I knelt before three images of the Buddha, feeling that the smoke could carry my prayers heavenward. It was for me a holy moment for I was certain that I was kneeling on holy ground....I will not make any further attempt to convert the Buddhist, the Jew, the Hindu or the Moslem. I am content to learn from them and to walk with them side by side toward the God who lives, I believe, beyond the images that bind and blind us.

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.

[Jew] didn't believe anything good could come out of a Jewish study. So, what has happened is anti-Semitism has cost the Jews their lives and their property. It's also cost the Christians the ability to read the old gospels, which are deeply, deeply Jewish, and to bring that out is a pretty exciting thing. I'm having a wonderful time with that. I'm just not near ready to do much with it.

There's no way a human being can escape his or her human-ness to be able to imagine God. We can talk about how we've experienced God, not what or who God is.

There's an awful lot of biblical ignorance, and the church perpetuates that ignorance.

[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.