Leslie Weatherhead Quotes

We use the word divine because the word human is not big enough. He is so much more like God than any other. But the word “divine” is really only an expression of Christian agnosticism. I am quite ready to say that I believe in the divinity of Christ, but I do not know what it means, nor can I find anyone who can explain what it means, least of all some of the theologians from Paul onwards. I sincerely believe that he is the Savior of the World, and if I am immediately challenged about what he saves men from, my answer is that he saves men from the utter despair which would fall upon a thoughtful man, who, conscious of high aims and immense possibilities within himself, was condemned to try to achieve them without any aid save his own, and purely human help of his fellows.

. . . I believe that the annihilation of even one soul spells a defeat of God’s purposes, a denial of Christ’s teaching and a closure of heaven against those who love the lost soul.

Paul was a great theologian as well as a great saint and a heroic missionary, but we are not bound to imprison our minds in his theories. Newton was a great scientist, but it is no disparagement of Newton to realize that even schoolboys today know more than he did about atoms. Thought moves on in every field of inquiry.

Any man, to the extent to which he is good, reveals the nature of God.

I would like to be able with authority to present the case for believing in God, but I would far rather be an authoritative argument for believing in God. The saints are the best argument for Christianity. They have the highest authority in the world for they coerce us and yet our coercion is a willing one. They drive us along the way which in our best moments we want to go. When we read their lives, and even more when we touch their lives with our own in day-to-day living, we meet Christianity’s unanswerable argument. We know, with an authority nothing can resist or overcome, that Christianity changes lives and that if Jesus Christ were given a chance he would change the world.

No doubt analytical psychologists could tear it all to bits and explain it in the jargon of this or that psychological school. Critics could trample on my dreams and say that it was too much in the realm of feeling to have any value, but so is falling in love. Is that not real, and highly significant, and life-changing? So is the state of mind induced by music, or by some of the glories of Nature, or by some of the works of man. . . All I can say is that to me it was an experience of God, never to be denied. . . No one who has had such an experience can ever doubt but that in the end good will triumph over every form of evil, and that every life, however humble, frustrated, indifferent or even careless, is in the care of this Power and within a Plan, vast beyond our power to imagine, which will work out in a blessedness which brings utter satisfaction and quality of bliss for which there are no words.

I am not prepared to hand over to any other person, though wise and learned, or to any institution however ancient or sure of its position, my inalienable right to search for ever-growing and ever-expanding truth. I believe the craving for security in belief is one which arises from within ourselves, and can only be met adequately from resources which are within ourselves. It seems to me that it is far more important for a soul in evolution to believe a few things because it has struggled, thought and suffered to discover and possess them, than it is for it to have a comfortable and orderly faith which it has adopted from any source outside itself.

. . . while we must not thrust beliefs on people, belaboring their minds to try to make them accept orthodoxy, we may set these same beliefs before people, showing them the rich truth which we have found and which they may come to receive as their questing mind develops and grows.

Death, we are told, should be left to God. We do not leave birth to God. We space births. We prevent births. We arrange births. Man should learn to become the lord of death as well as the master of birth.

Thought must be free to range as it likes over all phenomena and philosophy, unhampered by compulsions. A man cannot be bludgeoned by vulgar threats of damnation, into accepting that what other people say is true.

No words used in the Gospels can legitimately be twisted to mean unending punishment, and indeed, such an expression is self-contradictory. The main motive of punishment surely is to reform the sufferer; in school, to make a better scholar; in the State, to make a better citizen. If the punishment goes on forever when does the sufferer benefit by the punishment or use the lesson he has learned so painfully? If Hell were endless it would be valueless.

He revealed what God must be like and what man may be like, and he pledged himself to stand by his little brothers until they too achieved God’s age-long purpose on this minor planet; until all the sons of men realized their possibilities and became the sons of God.

All lovers of Christ can believe in him without believing the same things about him.

It is so very important to remember that, while all healing is of God, we must find the answer to the question, "Which is the most relevant way of cooperating with God in the case of this particular patient? It may be surgery, or medicine, or psychiatry, or prayer. Prayer is not relevant in many cases, save as an aid to the patient’s mental condition, and God is not going to make of prayer an easy magic, just because we have not used our human resources of money and men in wiser ways.”

The word virgin, both in Hebrew (almah) and Greek (parthenos), simply means a mature young woman, not a “virgo intacta,” and more may have been deduced from the word than is warranted by its use.