The Bible is a collective attempt by humanity to solve the deepest problems that we have. The deepest of all problems that we have is the problem of self-consciousness. The unique predicament of human beings is that we are self-conscious. Not only is it true that we are mortal and that we die, but most crucial is the reality that we know we will die.

…the central message of the Bible is about God redeeming a humanity that is in trouble and suffering.

The trouble isn't so much that we don't know enough, but it's as if we aren't good enough. The trouble isn't so much that our scientific genius lags behind, but our moral genius lags behind. The great problem facing modern man is that, that the means by which we live have outdistanced the spiritual ends for which we live. So we find ourselves caught in a messed-up world. The problem is with man himself and man's soul. We haven't learned how to be just and honest and kind and true and loving. And that is the basis of our problem. The real problem is that through our scientific genius we've made of the world a neighborhood, but through our moral and spiritual genius we've failed to make of it a brotherhood. And the great danger facing us today is not so much the atomic bomb that was created by physical science. Not so much that atomic bomb that you can put in an aeroplane and drop on the heads of hundreds and thousands of people — as dangerous as that is. But the real danger confronting civilization today is that atomic bomb which lies in the hearts and souls of men, capable of exploding into the vilest of hate and into the most damaging selfishness — that's the atomic bomb that we've got to fear today. Problem is with the men. Within the heart and the souls of men. That is the real basis of our problem.

Within the covers of the Bible are the answers for all the problems men face.

Where we see churches who say that the moral issue is hate, disliking gay people, standing against a woman’s right to choose, standing up for guns and tax cuts for the wealthy and building a wall to block people from this country, not only are they wrong – because there are more than 2,000 Scriptures in the Bible that speak to how we should treat the poor, the stranger and the least of these...

The situation is far more difficult than a casual analysis would make it seem. The psychological problem involved has a background which is centuries old, which is inherent in the soul of each individual nation and which is potently conditioning the minds of all their peoples today. It is here that our major difficulty lies and it is one which will not easily give way to any effort or to any spiritual endeavour, whether carried out by the organized churches (which show a woeful lack of appreciation of the problem) or by spiritually minded groups and individuals.

The problem with people is that they're only human.

To be human is a problem, and the problem expresses itself in anguish.

No reputable theologian, or rational believer for that matter, adheres strictly to Biblical morality. As everyone knows, believers pick and choose their morality from a smorgasbord of divine commands, both good and bad, in scripture. And doing that shows that you have a sense of right and wrong that doesn’t come from the Bible or God. Ergo, it comes from evolution and culture.

The Gospel is always answer and light for everyday human problems, and one of them consists precisely in the excessive disparity between poor and rich who come across each other in very concrete situations in life and society. We Christians cannot be neutral spectators of the needs and of the poverty of others.

In the beginning was nature. The background from which and against our ideas of God were formed, nature remains the supreme moral problem. We cannot hope to understand sex and gender until we clarify our attitude toward nature. Sex is a subset to nature. Sex is the natural in man.

The biblical understanding of the human person is holistic. It makes no distinction between body and soul. The human person is not a soul living in a body, but an animated body, so perfectly integrated that the person in his totality can express himself/herself and be apprehended in any part. “It is the body rooted in the cosmos and related to other human beings, which gives the person his or her identity.”

I have discovered in the Hebrew Bible teachings of righteousness, humaneness, and human dignity—at the source of my parents' teachings of mentschlichkeit—undreamt of in my prior philosophizing. In the idea that human beings are equally God-like, equally created in the image of the divine, I have seen the core principle of a humanistic and democratic politics, respectful of each and every human being, and a necessary correction to the uninstructed human penchant for worshiping brute nature or venerating mighty or clever men. In the Sabbath injunction to desist regularly from work and the flux of getting and spending, I have discovered an invitation to each human being, no matter how lowly, to step outside of time, in imitatio Dei, to contemplate the beauty of the world and to feel gratitude for its—and our—existence. In the injunction to honor your father and your mother, I have seen the foundation of a dignified family life, for each of us the nursery of our humanization and the first vehicle of cultural transmission. I have satisfied myself that there is no conflict between the Bible, rightly read, and modern science, and that the account of creation in the first chapter of Genesis offers "not words of information but words of appreciation," as Abraham Joshua Heschel put it: "not a description of how the world came into being but a song about the glory of the world's having come into being"—the recognition of which glory, I would add, is ample proof of the text's claim that we human beings stand highest among the creatures. And thanks to my Biblical studies, I have been moved to new attitudes of gratitude, awe, and attention. For just as the world as created is a world summoned into existence under command, so to be a human being in that world—to be a mentsch—is to live in search of our ­summons. It is to recognize that we are here not by choice or on account of merit, but as an undeserved gift from powers not at our disposal. It is to feel the need to justify that gift, to make something out of our indebtedness for the opportunity of existence. It is to stand in the world not only in awe of its and our existence but under an obligation to answer a call to a worthy life, a life that does honor to the special powers and possibilities—the divine-likeness—with which our otherwise animal existence has been, no thanks to us, endowed.

The real problem of humanity is the following: We have Paleolithic emotions, medieval institutions and godlike technology. And it is terrifically dangerous, and it is now approaching a point of crisis overall.