The popular point of view is unconsciously syncretistic: it is widely believed that "all religions really mean the same thing."

When we listen to the religion that is largely preached in our generation, we hear the same thing the unbelieving philosophers and sociologists are saying. The only difference is that theological language is used. But, God says, "It will not do. This brings you under my judgment. Death in the City (Downers Grove, InterVarsity Press: 1969) 53

Religion is the process of turning your skull into a tabernacle, not of going up to Jerusalem once a year.

The publicity surrounding religious activities is usually in inverse ratio to their intrinsic importance.

Religion that costs nothing is worth nothing. There are no spiritual gains without pains.

Religion is a dish to be served hot; once it becomes lukewarm it is sickening. Our baptism must be with the Holy Ghost and with fire if we would win the masses to hear the gospel.

There's not much practical Christianity in the man who lives on better terms with angels and seraphs, than with his children, servants and neighbors.

The same fire which melts the wax hardens the clay; the same sun which makes the living tree grow, dries up the dead tree, and prepares it for burning. Nothing so hardens the heart of man as a barren familiarity with sacred things... it is not privileges alone which make people Christians, but the Grace of the Holy Ghost.

The mind which asks for a non-miraculous Christianity is a mind in process of relapsing from Christianity into mere "religion."

The Christians are unhappy men who are persuaded that they will survive death and live forever; in consequence, they despise death and are willing to sacrifice their lives to their faith.

The Bible knows nothing of solitary religion.

To pretend that Christianity was intended to stereotype existing forms of government and society, and protect them against change, is to reduce it to the level of Islamism and Brahminism. It is precisely because Christianity has not done this that it has been the religion of the progressive portion of mankind.

A little child is easily quieted and amused with gaudy toys and dolls and rattles, so long as it is not hungry; but once let it feel the cravings of nature within, and we know that nothing will satisfy it but food. So it is with man in the matter of his soul. Music and flowers and candles and incense and banners and processions and beautiful vestments and confessionals and man-made ceremonies of a semi-Romish character may do well enough for him under certain conditions. But once let him 'awake and arise from the dead', and he will not rest content with these things. They will seem to him mere solemn triflings and a waste of time. Once let him see his sin, and he must see his Saviour.

People in general are equally horrified at hearing the Christian religion doubted, and at seeing it practiced.

I declare I know of no state of soul more dangerous than to imagine we are born again and sanctified by the Holy Ghost, because we have picked up a few religious feelings.

There is a philosophy which is a noble exercise of our reasonable faculties, and highly serviceable to religion, such a study of the works of God as leads us to the knowledge of God and confirms our faith in him. But there is a philosophy which is vain and deceitful, which is prejudicial to religion, and sets up the wisdom of man in competition with the wisdom of God, and while it pleases men's fancies ruins their faith; as nice and curious speculations about things above us, or of no use and concern to us; or a care of words and terms of art, which have only an empty and often a cheating appearance of knowledge.

If a man cannot be a Christian in the place where he lives, he cannot be a Christian anywhere.

Christianity is both science and art. Science is to know; art is to do. What we know is incomplete until fulfilled in the act. The most practical of all religions is Christianity, because it demands that the act accompany the thought.

The man who has nothing more than a kind of Sunday religion -- whose Christianity is like his Sunday clothes put on once a week, and then laid aside -- such a man cannot, of course, be expected to care about growth in grace.

The followers of Jesus are to be different-different from both the nominal church and the secular world, different from both the religious and the irreligious. The Sermon on the Mount is the most complete delineation anywhere in the New Testament of the Christian value-system, ethical standard, religious devotion, attitude to money, ambition, life-style and network of relationships-all of which are totally at variance with those of the non-Christian world. And this Christian Counterculture is the life of the kingdom of God, a fully human life indeed but lived out under the divine rule.

Christianity, if false, is of no importance, and if true, of infinite importance. The only thing it cannot be is moderately important.

What you do in your house is worth as much as if you did it up in heaven for our Lord God. We should accustom ourselves to think of our position and work as sacred and well-pleasing to God, not on account of the position and work, but on account of the word and faith from which the obedience and the work flow.

Has it ever occurred to you that one hundred pianos all tuned to the same fork are automatically tuned to each other? They are of one accord by being tuned, not to each other, but to another standard to which each one must individually bow. So one hundred worshippers meeting together, each one looking away to Christ, are in heart nearer to each other than they could possibly be were they to become "unity" conscious and turn their eyes away from God to strive for closer fellowship. Social religion is perfected when private religion is purified.

Christianity is not just a mental assent that certain doctrines are true -- not even that the right doctrines are true. This is only the beginning. This would be rather like a starving man sitting in front of great heaps of food and saying, "I believe the food exists; I believe it is real," and yet never eating it. It is not enough merely to say, "I am a Christian," and then in practice to live as if present contact with the supernatural were something far off and strange. Many Christians I know seem to act as though they come in contact with the supernatural just twice -- once when they are justified and become a Christian and once when they die. The rest of the time they act as though they were sitting in the materialist's chair. Death in the City (Downers Grove, InterVarsity Press: 1969) 134