Stickers With God Quotes

Garcia wondered why people with JESUS stickers on their bumper always drove twenty miles per hour under the speed limit. If God was my co-pilot, he thought, I'd be doing a hundred and twenty.

I WAS AN ATHEIST UNTIL I REALIZED I WAS GOD. —BUMPER STICKER

If god is watching us, the least we can do is be entertaining. --BUMPER STICKER

GOD GIVES US ONLY WHAT WE CAN HANDLE. APPARENTLY, GOD THINKS I’M A BADASS. —BUMPER STICKER

Not bad,” she finally said. “At least you left out the oh-my-God sauce this time.” “Made myself a batch with it,” Shane said. “It’s got the biohazard sticker on it in the fridge, so don’t bitch if you get flamed. Where’d you pick up the stray?” “Outside. She came to see the room.” “You beat her up first, just to make sure she’s tough enough?” “Bite me, chilli boy.

I bet you've seen the fundamentalist bumper sticker that says, "God said it! I believe it! That settles it!" It must be a typo because what the driver really means is, "I said it! God believes it! That settles it!

At least you left out the oh-my-God sauce this time." "Made myself a batch with it," Shane said. "It's got the biohazard sticker on it in the fridge, so don't bitch if you get flamed.

And please God, grant me the wisdom to remember that I am writing for children, not golden stickers.

But the one great shocking occasion, when tens or hundreds or thousands will join with you, never comes. That’s the difficulty. If the last and worst act of the whole regime had come immediately after the first and smallest, thousands, yes, millions would have been sufficiently shocked—if, let us say, the gassing of the Jews in ’43 had come immediately after the ‘German Firm’ stickers on the windows of non-Jewish shops in ’33. But of course this isn’t the way it happens. In between come all the hundreds of little steps, some of them imperceptible, each of them preparing you not to be shocked by the next. Step C is not so much worse than Step B, and, if you did not make a stand at Step B, why should you at Step C? And so on to Step D. And one day, too late, your principles, if you were ever sensible of them, all rush in upon you. The burden of self-deception has grown too heavy, and some minor incident, in my case my little boy, hardly more than a baby, saying ‘Jewish swine,’ collapses it all at once, and you see that everything, everything, has changed and changed completely under your nose. The world you live in—your nation, your people—is not the world you were born in at all. The forms are all there, all untouched, all reassuring, the houses, the shops, the jobs, the mealtimes, the visits, the concerts, the cinema, the holidays. But the spirit, which you never noticed because you made the lifelong mistake of identifying it with the forms, is changed. Now you live in a world of hate and fear, and the people who hate and fear do not even know it themselves; when everyone is transformed, no one is transformed. Now you live in a system which rules without responsibility even to God. The system itself could not have intended this in the beginning, but in order to sustain itself it was compelled to go all the way.

I saw a banner hanging next to city hall in downtown Philadelphia that read, "Kill them all, and let God sort them out." A bumper sticker read, "God will judge evildoers; we just have to get them to him." I saw a T-shirt on a soldier that said, "US Air Force... we don't die; we just go to hell to regroup." Others were less dramatic- red, white, and blue billboards saying, "God bless our troops." "God Bless America" became a marketing strategy. One store hung an ad in their window that said, "God bless America--$1 burgers." Patriotism was everywhere, including in our altars and church buildings. In the aftermath of September 11th, most Christian bookstores had a section with books on the event, calendars, devotionals, buttons, all decorated in the colors of America, draped in stars and stripes, and sprinkled with golden eagles. This burst of nationalism reveals the deep longing we all have for community, a natural thirst for intimacy... September 11th shattered the self-sufficient, autonomous individual, and we saw a country of broken fragile people who longed for community- for people to cry with, be angry with, to suffer with. People did not want to be alone in their sorrow, rage, and fear. But what happened after September 11th broke my heart. Conservative Christians rallies around the drums of war. Liberal Christian took to the streets. The cross was smothered by the flag and trampled under the feet of angry protesters. The church community was lost, so the many hungry seekers found community in the civic religion of American patriotism. People were hurting and crying out for healing, for salvation in the best sense of the word, as in the salve with which you dress a wound. A people longing for a savior placed their faith in the fragile hands of human logic and military strength, which have always let us down. They have always fallen short of the glory of God. ...The tragedy of the church's reaction to September 11th is not that we rallied around the families in New York and D.C. but that our love simply reflected the borders and allegiances of the world. We mourned the deaths of each soldier, as we should, but we did not feel the same anger and pain for each Iraqi death, or for the folks abused in the Abu Ghraib prison incident. We got farther and farther from Jesus' vision, which extends beyond our rational love and the boundaries we have established. There is no doubt that we must mourn those lives on September 11th. We must mourn the lives of the soldiers. But with the same passion and outrage, we must mourn the lives of every Iraqi who is lost. They are just as precious, no more, no less. In our rebirth, every life lost in Iraq is just as tragic as a life lost in New York or D.C. And the lives of the thirty thousand children who die of starvation each day is like six September 11ths every single day, a silent tsunami that happens every week.

I'm not talking about faith in God, I'm talking about faith in Mark Watney

We drove around with “Proud Tobacco Farmer” stickers on our trucks till they peeled and faded along with our good health and dreams of greatness. If you’re standing on a small pile of shit, fighting for your one place to stand, God almighty how you fight.

Biggest case we've had here in five years was when Dan Schwartz got drunk and shot up his own trailer, then he went on the run, down Main Street, in his wheelchair, waving this darn shotgun, shouting that he would shoot anyone that got in his way, that no one would stop him from getting to the interstate. I think he was on his way to Washington to shoot the president. I still laugh whenever I think of Dan heading down the interstate in that wheelchair of his with the bumper sticker on the back. My Juvenile Delinquent Is Screwing Your Honor Student.

The proper response to religious opposition to choice or love or death can be reduced to a series of bumper stickers: Don't approve of abortion? Don't have one. Don't approve of gay marriage? Don't have one. Don't approve of physician-assisted suicide? For Christ's sake, don't have one. But don't tell me I can't have one - each and every one - because it offends your God.

Scripture breathes wisdom like we breathe oxygen. It can't not. Through Scripture, God reveals himself. This wisdom cannot be captured, let alone contained, on a neon bumper sticker or rubber bracelet. Wisdom itself invites us to go deeper- right into a relationship with God himself. Through wisdom, we learn to love God and love what he loves. We find rich counsel on the life we were meant for- in our families, communities, and world. We discover our personal responsibilities to others. And we unearth how to put love into action." -Organic God

Not just in matters of sexuality, but in all of life, never, ever, ever, fail to do something simply because it might violate someone else’s standards of propriety. If I had one bumper sticker on my car, it would read: VIOLATE PROPRIETY I would certainly put such a sign in every bedroom.

He had carefully placed stickers with prayers and invocations on the back windshield: We will reach our destination if God wills it, Our lives are in your hands, my Lord, and other declarations that preemptively exonerated him from all responsibility in the event of an accident, and even granted him road privileges.

God is love, but Satan does that thing you like with his tongue. --BUMPER STICKER

A Christian education is not merely tacking a Jesus bumper sticker onto a secular methodology; it is, instead, understanding that everything we study is a reflection of the marvelous Creator who made all that is (John 1:3).

The strongest language to be found in The God Delusion is tame and measured by comparison. If it sounds intemperate, it is only because of the weird convention, almost universally accepted (see the quotation from Douglas Adams here), that religious faith is uniquely privileged: above and beyond criticism. Insulting a restaurant might seem trivial compared to insulting God. But restaurateurs and chefs really exist and they have feelings to be hurt, whereas blasphemy, as the witty bumper sticker puts it, is a victimless crime.

I believe in God. But I do not believe the same things about Him that I did years ago, when I was growing up or when I was a theological student. I recognize His limitations. He is limited in what He can do by laws of nature and by the evolution of human nature and human moral freedom. I no longer hold God responsible for illnesses, accidents, and natural disasters, because I realize that I gain little and I lose so much when I blame God for those things. I can worship a God who hates suffering but cannot eliminate it, more easily than I can worship a God who chooses to make children suffer and die, for whatever exalted reason. Some years ago, when the "death of God" theology was a fad, I remember seeing a bumper sticker that read "My God is not dead; sorry about yours." I guess my bumper sticker reads "My God is not cruel; sorry about yours.

I’m not a big drinker and I’ve had enough secondhand smoke for this decade and the next, so . . .” Great. All she had to do was complain about the deafening volume of the music, and she might as well slap a sticker on her forehead saying old next to the one that already said nerd. “Band’s good, though,” she added. “Country’s not my thing, but the players are . . . proficient.” And great, now she sounded like a professor. Proficient. God. But he was nodding. “Country’s not my thing, either.” “But you have a cowboy hat,” she said, and as soon as the words left her lips, she realized how stupid she sounded, no—not that she sounded, but that she was.

Because now mental health disorders have gone “mainstream”. And for all the good it’s brought people like me who have been given therapy and stuff, there’s a lot of bad it’s brought too. Because now people use the phrase OCD to describe minor personality quirks. “Oooh, I like my pens in a line, I’m so OCD.” NO YOU’RE FUCKING NOT. “Oh my God, I was so nervous about that presentation, I literally had a panic attack.” NO YOU FUCKING DIDN’T. “I’m so hormonal today. I just feel totally bipolar.” SHUT UP, YOU IGNORANT BUMFACE. Told you I got angry. These words – words like OCD and bipolar – are not words to use lightly. And yet now they’re everywhere. There are TV programmes that actually pun on them. People smile and use them, proud of themselves for learning them, like they should get a sticker or something. Not realizing that if those words are said to you by a medical health professional, as a diagnosis of something you’ll probably have for ever, they’re words you don’t appreciate being misused every single day by someone who likes to keep their house quite clean. People actually die of bipolar, you know? They jump in front of trains and tip down bottles of paracetamol and leave letters behind to their devastated families because their bullying brains just won’t let them be for five minutes and they can’t bear to live with that any more. People also die of cancer. You don’t hear people going around saying: “Oh my God, my headache is so, like, tumoury today.” Yet it’s apparently okay to make light of the language of people’s internal hell

But you know, the longer you listen to this abortion debate, the more you hear this phrase “sanctity of life”. You’ve heard that. Sanctity of life. You believe in it? Personally, I think it’s a bunch of shit. Well, I mean, life is sacred? Who said so? God? Hey, if you read history, you realize that God is one of the leading causes of death. Has been for thousands of years. Hindus, Muslims, Jews, Christians all taking turns killing each other ‘cause God told them it was a good idea. The sword of God, the blood of the land, vengeance is mine. Millions of dead motherfuckers. Millions of dead motherfuckers all because they gave the wrong answer to the God question. “You believe in God?” “No.” Boom. Dead. “You believe in God?” “Yes.” “You believe in my God? “No.” Boom. Dead. “My God has a bigger dick than your God!” Thousands of years. Thousands of years, and all the best wars, too. The bloodiest, most brutal wars fought, all based on religious hatred. Which is fine with me. Hey, any time a bunch of holy people want to kill each other I’m a happy guy. But don’t be giving me all this shit about the sanctity of life. I mean, even if there were such a thing, I don’t think it’s something you can blame on God. No, you know where the sanctity of life came from? We made it up. You know why? ‘Cause we’re alive. Self-interest. Living people have a strong interest in promoting the idea that somehow life is sacred. You don’t see Abbott and Costello running around, talking about this shit, do you? We’re not hearing a whole lot from Mussolini on the subject. What’s the latest from JFK? Not a goddamn thing. ‘Cause JFK, Mussolini and Abbott and Costello are fucking dead. They’re fucking dead. And dead people give less than a shit about the sanctity of life. Only living people care about it so the whole thing grows out of a completely biased point of view. It’s a self serving, man-made bullshit story. It’s one of these things we tell ourselves so we’ll feel noble. Life is sacred. Makes you feel noble. Well let me ask you this: if everything that ever lived is dead, and everything alive is gonna die, where does the sacred part come in? I’m having trouble with that. ‘Cuz, I mean, even with all this stuff we preach about the sanctity of life, we don’t practice it. We don’t practice it. Look at what we’d kill: Mosquitoes and flies. ‘Cause they’re pests. Lions and tigers. ‘Cause it’s fun! Chickens and pigs. ‘Cause we’re hungry. Pheasants and quails. ‘Cause it’s fun. And we’re hungry. And people. We kill people… ‘Cause they’re pests. And it’s fun! And you might have noticed something else. The sanctity of life doesn’t seem to apply to cancer cells, does it? You rarely see a bumper sticker that says “Save the tumors.”. Or “I brake for advanced melanoma.”. No, viruses, mold, mildew, maggots, fungus, weeds, E. Coli bacteria, the crabs. Nothing sacred about those things. So at best the sanctity of life is kind of a selective thing. We get to choose which forms of life we feel are sacred, and we get to kill the rest. Pretty neat deal, huh? You know how we got it? We made the whole fucking thing up! Made it up!

it is only because of the weird convention, almost universally accepted (see the quotation from Douglas Adams here), that religious faith is uniquely privileged: above and beyond criticism. Insulting a restaurant might seem trivial compared to insulting God. But restaurateurs and chefs really exist and they have feelings to be hurt, whereas blasphemy, as the witty bumper sticker puts it, is a victimless crime.

The LIFE FROM GOD posture is so appealing because it doesn’t ask us to change. What we desire, what we seek, what we do, and how we live—all shaped by consumerism—are not disrupted. Our values and way of life are simply projected onto God and incorporated into a religious system in which we receive divine assistance to meet our desires. In this way LIFE FROM GOD is nothing more than consumerism with a Jesus sticker slapped on the bumper.

It’s as though anyone who argues clearly can’t be trusted—that’s the opposite of what reasonable people ought to think. That attitude is common even among faculty here, and I’m just at a loss to understand. I can’t talk like a mongoloid pig-sticker on a three-day drunk just so I’ll sound like one of the boys. God knows I can’t support any position, only the right position. If it’s not right, the words won’t make it so. That’s the value of clear language.” This

I also had to deal with the fact that I simply could not express the level of antiracist outrage I wanted to, knowing something that no one else would know unless I said it out loud: despite my politics and liberalism, when a group of young black men in my neighborhood walk by, my gut reaction is to brace myself  in a different way than I would if those men were white. I hate this about myself, but if  I said that there is not residual racism in me, racism that — after forty-four years of being reinforced by messages in the media and culture around me — I simply do not know how to escape, I would be lying. Even if  I do own an “eracism” bumper sticker.

The Lord was in a den with a pack of wolves. You really are so intelligent, the Lord said, and have such glorious eyes. Why do you think you’re hounded so? It’s like they want to exterminate you, it’s awful. Well, sometimes it’s the calves and the cows, the wolves said. Oh those maddening cows, the Lord said. I have a suggestion. What if I caused you not to have a taste for them anymore? It wouldn’t matter. Then it would be the deer or the elk. Have you seen the bumper stickers on the hunters’ trucks—DID A WOLF GET YOUR ELK? I guess I missed that, the Lord said. Sentiment is very much against us down here, the wolves said. I’m so awfully sorry, the Lord said. Thank you for inviting us to participate in your plan anyway, the wolves said politely. The Lord did not want to appear addled, but what was the plan His sons were referring to exactly? FATHERS AND SONS

History has brought us to the point where the Christian message is thought to be essentially concerned only with how to deal with sin: with wrongdoing or wrong-being and its effects. Life, our actual existence, is not included in what is now presented as the heart of the Christian message, or it is included only marginally. That is where we find ourselves today. Once we understand the disconnection between the current message and ordinary life, the failures just noted at least make a certain sense. They should be expected. When we examine the broad spectrum of Christian proclamation and practice, we see that the only thing made essential on the right wing of theology is forgiveness of the individual’s sins. On the left it is removal of social or structural evils. The current gospel then becomes a “gospel of sin management.” Transformation of life and character is no part of the redemptive message. Moment-to-moment human reality in its depths is not the arena of faith and eternal living. To the right, being a Christian is a matter of having your sins forgiven. (Remember that bumper sticker?) To the left, you are Christian if you have a significant commitment to the elimination of social evils. A Christian is either one who is ready to die and face the judgment of God or one who has an identifiable commitment to love and justice in society. That’s it. The history that has brought this about—being filtered through the Modernist/Fundamentalist controversy that consumed American religion for many decades and still works powerfully in its depths—also has led each wing to insist that what the other takes for essential should not be regarded as essential. What right and left have in common is that neither group lays down a coherent framework of knowledge and practical direction adequate to personal transformation toward the abundance and obedience emphasized in the New Testament, with a corresponding redemption of ordinary life. What is taught as the essential message about Jesus has no natural connection to entering a life of discipleship to him.

For years I believed the bumper sticker theology that told me I was a “saved sinner” instead of the truth that I am now a saint (member of God’s family) who still sins.

As a Body we are filled with sin and worldliness. We do not separate ourselves from the ideas and foolishness of this world. Instead, we embrace it and “go with the flow.” We allow our children to watch and listen to things that we ourselves shouldn’t be. We then say that we must “choose our battles.”   We go to church and we put our Jesus stickers on our cars. However, do we really take the Truths of God to heart and walk them out? Do we even look like Jesus lives in us? Or do we do what makes us feel good? It’s like we are afraid to be who God called us to be. We participate in conversations that I am certain we would not dare to if Jesus in the flesh was standing next to us. As a result, we become desensitized to the Holy Spirit’s conviction and remain light covered by the world’s influence and darkness.

As we actively love others and risk praying big prayers for them, let’s not dream of taking credit when we receive what we ask. Not only will we offend God and mislead people, we will place ourselves in position to take the blame when we don’t get what we ask. I am often reminded of a bumper sticker I once saw, which succinctly said: “There is a God. You are not Him.” As the words of Peter attest, none of us possesses enough “power or godliness” to enact a miracle in someone else’s life— even on our best day. Faith expressing itself through love is a miracle in itself.

I like the bumper sticker that reads, “Christians aren’t perfect, just forgiven.” But that does not give us license to live below God’s standard.

Could we then have a bumper sticker that reads, “Christians aren’t perfect, just committed to Liberation”? Quite possibly. The current gospels, left and right, exhibit the very same type of conceptual disconnection from, and practical irrelevance to, the personal integrity of believers—and certainly so, if we put that integrity in terms of biblically specific “Christlikeness.” And both lack any essential bearing upon the individual’s life as a whole, especially upon occupations or work time and upon the fine texture of our personal relationships in the home and neighborhood. This is true even though everyone agrees that it ought not to be so.

I WAS AN ATHEIST UNTIL I REALIZED I WAS GOD.

A Christian who has a hard time living by his or her faith while driving, for instance, could hang a symbol—a cross or a fish—on their rearview mirror to challenge them when their temper begins to flare. (That’s certainly preferable to putting a Christian bumper sticker on the back of the car for all to see, and then driving like a son of perdition!) A pastor friend of mine uses a pond near his home as a symbol. As soon as he drives by that pond, he is reminded that he is going home and needs to prepare himself to focus on his wife and children, leaving the cares, worries, and concerns of the church on the north side of the pond. He can pick them back up the next morning when he passes the pond on his way to work. A symbol can be found to meet virtually every need in every situation. Men

God with an as-is sticker on Him. No return policy.

We must take God with an as-is sticker on Him. No return policy.

Foundationally, fundamentalists believe that all goodness derives from their god, so the presence of anyone being good without their god is a constant reminder that something is wrong with their belief on the source of goodness. They fumble for other possibilities like the improbable idea that all atheists are bad or the absurd conclusion that atheists don't exist and instead, that atheists have just deluded themselves into thinking they are atheists. That's why fundamentalists react with such remarkable aversion and hate when confronted with the AHA's simple GOOD WITHOUT A GOD stickers, advertisements, and billboards. It's why they so vehemently characterize our positive personal statement as a personal attack on them.

One day, not long after I relocated to California, I was driving to a meeting in Palo Alto when I spotted an amusing bumper sticker on the beat-up Porsche in front of me: PLEASE, GOD, ONE MORE BUBBLE BEFORE I DIE. The fallout from the dotcom crash was still fairly fresh. Was this someone who had missed out on the boom times, I wondered, or someone who had profited and then lost it all? Either way, the sticker highlighted a fascinating mindset that still pervades Silicon Valley: Are we out there just wishing that another bubble would come along, to boost our spirits and our bank accounts for as long as the party lasts? It’s a dangerous wish. Where would that leave us when the next bubble breaks? Many generations have seen true progress and growth, but not without moments when reality falls out of alignment with inflated bubble metrics. Hope, by its very definition, gets too far out in front of reality, and many of those hope-fueled companies don’t survive. The general formula in Silicon Valley is that there will be nine failures for every success—that high rate of failure is a necessary consequence of the freedom to take the risk to innovate. Even so, those failures leave damage and casualties in their wake. Part of the brilliance of startup culture is its dexterity and speed and conviction. Those same characteristics, however, can also manifest as vulnerability, as they frequently lead to shortsightedness, impatience, and volatility.

They emit a soft light, as if lit from within, making the water of the underground lake look like it’s a shimmering pool of Lisa Frank stickers.

Martha Crenshaw notes that terrorists tend to exhibit an intense obsession with morality, in particular with sexual purity—in the name of a “higher good.’’ It brings to mind the so-called Moral Majority (which feminists exposed as being neither). It also brings to mind the now-infamous marine lieutenant colonel Oliver North, who, from the offices of the National Security Council, coordinated the U.S. bombing raid on Libya, supervised the U.S. invasion of Grenada, oversaw the mining of Nicaraguan harbors, organized the Contra operations in Central America, and devised the Iran-Contra-diction of selling weapons to Iran. This is the man Ronald Reagan called “a national hero” (though North himself chuckled that “I have also been described as a terrorist” by others). This is the man who has adventuristically waded through scores of illegal and covert murderous actions with a boyish grin on his all-American face. And this is the "born-again" Christian who states that he has "a personal relationship with Jesus Christ as a driving force" in his life. This is the anti-reproductive-choice zealot, one who is "pro-life" and whose car bumper sticker boasts "God is Prolif-ic.

We presume to speak for God, the god we assume shares not only our political and social views, but our taste. The god of the bumper sticker, the hashtag, the slogan.

a bumper sticker put it more concisely, “Gravity is not just a good idea; it’s the law.

exile.” (Jer. 29:10–14 NASB) I think that verse, sometimes used by Christians in a bumper sticker sort of way, has deeper impact when we remember it’s being used to tell heartbroken believers that they’re going to be stuck in their torment for many, many more years but that God has not forgotten them.

Anti-intellectualism remains strongly entrenched in many parts of the church, but it is grounded in fear, not in faith. Instead of seeing the benefits of a vital conversation between the academy and the average person in the pew about how a third-millennium man or woman might still follow a first-century Jewish sage, many Christians view scholarship as a threat to church doctrine. They believe that professors who make clever arguments against the virgin birth, for example, are careless vandals poking holes in the dike of faith. To shore up that dike, they believe they need to show “true faith” by accepting uncritically the tenets of their particular tradition without question. Such defiance is captured in a popular bumper sticker: “THE BIBLE SAYS IT, GOD WROTE IT, AND THAT SETTLES IT!” Ironically, biblical scholars are actually interested in the same “trinity” of ideas, but they put question marks where others put exclamation points. What does the Bible really say? What does it mean to say it is inspired by God? And why do we believe that God’s voice is exclusively in the past tense? Perhaps, as my denomination is fond of saying, God is still speaking.

WE have little idea of just how dependent we have become on human means. If we don’t spend thousands of dollars advertising our special rallies and activities we can hardly draw a crowd. Without extensive mailings, only a handful of people will be interested in our Gospel activities and products. In our media-soaked society, we have found it necessary to resort to full-color magazine displays, catchy marketing phrases, massive bumper sticker campaigns, and special celebrity guests at our meetings. And while none of this is necessarily sinful or wrong, it is surely symptomatic of one thing: We don’t have revival fire in our midst! The Holy Spirit is not drawing the crowds.

So what about atheism? Well, it doesn’t take a lot of thought to realize that atheism causes all manner of actions. For a non-belief, it leads a pretty busy and exciting life. For example, many Internet-dwelling atheists spend hundreds of hours reading sceptical websites, editing Wikipedia articles, writing angry blogs, frequenting atheist discussion forums, and posting snarky anti-religious remarks on Twitter. These look very much like actions to me. Actions, I presume, caused by their atheism. The same applies offline too. I know many atheists who attend conferences, buy T-shirts with atheist slogans, or fasten amusing atheist bumper stickers to their Hondas. Some, like Richard Dawkins, write books. Now, there’s a puzzler. Why did Richard Dawkins write The God Delusion? We’ve asked that question before, but now we can come at it from a different angle. What was it that drove him to pour endless hours into typing, drafting, editing, and refining? Presumably, it was his atheism. Likewise, it was atheism that led many enthusiastic young sceptics to rush out and buy it, causing, if not much rejoicing in heaven, certainly much celebration in the North Oxford branch of whomever Dawkins banks with. For a non-belief, a non-thing, atheism looks extraordinarily lively, and thus we need to be a little suspicious of anybody who tells us that atheism is nothing at all.

Those who can naively affirm the bumper-sticker slogan, “God said it, I believe it, that settles it,” are oblivious to the question-begging inherent in the formulation: there is no escape from the imperative of interpreting the Word. Bumper-sticker hermeneutics will not do.

What sets God’s people apart from everyone else is not our accoutrements or our language. It won’t be our music, our programs, or our bumper stickers. It will be the presence of the Lord . . . His hand being upon us.

Many, many people—including many church people—have this asinine idea that Jesus showed up on earth two thousand years ago and loosened everything up. You know, like everything was so boring and traditional and legalistic or whatever, and then God sent Jesus Christ to “Keep Jerusalem Weird” or something, like he’s formed some hippie commune for people with “Coexist” bumper stickers on their cars.

I do not know what love is I do not know if this is love or what love is or if love's a thing, if it can be worn like an old coat, or felt like harsh fabric on naked flesh, or if it is a sensation, like that first time the brakes of my bike failed while riding downhill or the climax of masturbation, or if love is an invention, and we all manufacture our own versions - some bright, some dull, some marbled, but all with labels and stickers that say: this is love. I do not know what love is or if I can say what I think love is, could be or should be. If we were to ever sit on the marble floor, on one of those dry, electricity free, 45 degree Delhi nights, sharing a drink of Old Monk's and I were to tell you that this is love, slap me for I would either be drunk or a liar. and if i were drunk, I won't be drunk on love or your loving for I don't know what love is or if it can be known. Maybe, one night, after thirty years of searching for what love means, we will sit outside - you and I - amidst the debris of our meanderings, our bent backs resting on the rusted iron railing, our skin pimpled, throats scratched from prayers uttered to absent gods and we would be in love and believe that love is this: love is all the spaces, non-events, the unspoken words and everything in between the first second of these thirty years to this. Love is this.

I do not know if this is love or what love is or if love's a thing, if it can be worn like an old coat, or felt like harsh fabric on naked flesh, or if it is a sensation, like that first time the brakes of my bike failed while riding downhill or the climax of masturbation, or if love is an invention, and we all manufacture our own versions - some bright, some dull, some marbled, but all with labels and stickers that say: this is love. I do not know what love is or if I can say what I think love is, could be or should be. If we were to ever sit on the marble floor, on one of those dry, electricity free, 45 degree Delhi nights, sharing a drink of Old Monk's and I were to tell you that this is love, slap me for I would either be drunk or a liar. and if i were drunk, I won't be drunk on love or your loving for I don't know what love is or if it can be known. Maybe, one night, after thirty years of searching for what love means, we will sit outside - you and I - amidst the debris of our meanderings, our bent backs resting on the rusted iron railing, our skin pimpled, throats scratched from prayers uttered to absent gods and we would be in love and believe that love is this: love is all the spaces, non-events, the unspoken words and everything in between the first second of these thirty years to this. Love is this.

The first time I heard the phrase 'holy envy' I knew it was an improvement over the plain old envy I felt while studying other faiths. When the Jewish Sabbath came up in class, I wanted it. Why did Christians ever let it go? When we watched a film of the God-intoxicated Sufis spinning, I wanted that too. The best my tradition could offer me during worship was kneeling to pray and standing to sing. My spiritual covetousness extended to the inclusiveness of Hinduism, the nonviolence of Buddhism, the prayer life of Islam, and the sacred debate of Judaism. Of course this list displays all the symptoms of my condition. It is simplistic, idealistic, overgeneralized, and full of my own projections. It tells you as much about what I find wanting in my own tradition as it does about what I find desirable in another. This gets to the heart of the problem: with plain old envy, my own tradition always comes up wanting. The grass is always greener in the tradition next door. I know my Christian pasture so well. I know where the briars are along with the piles of manure. I also know where the springs of living water are, but when I look over the fence at the neighbor's spread, it looks so flawless, so unblemished and perfectly tended, at least from where I stand. From a distance it is easy to forget that every pasture has its turds and stickers along with its deep wells and beds of clover. So when I look longingly at my neighbor's faith, am I really looking for greener pastures, or am I simply trying to make peace with the realities of my own?

Motherhood is significant for yet another reason. Over the past twenty-five years, I have learned that not only does God use motherhood to change our children, but He also uses it to change us. I once read about a bumper sticker that said, “My children saved me from toxic self-absorption,” 32 and I laughed—and simultaneously thanked God. We live in a culture that constantly pushes us toward narcissism—and frankly, that’s precisely what the emphasis on pursuing our passions does too. But motherhood, unlike anything else I know, has the power to pull us outside of ourselves. It’s one of the only situations where we’re capable of loving someone more than we love ourselves, and we practice a level of servanthood that we would otherwise find impossible. Motherhood allows us to grow at an exponential rate and to be molded into Christ’s image. So much of who I am today, which enables me to do the ministry I do, was developed in the crucible of motherhood.