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" . . . when we take upon ourselves his yoke of obedience, his yoke is easy, his burden is light (Matt. 11:28-30). When is a burden light? It is when we find our burdensome lives caught up, elevated, borne aloft by something greater than our lives. Mission gives meaning. Jesus does not come to us to relieve us of all yokes or burdens; rather, he comes offering us a yoke worth wearing, a burden worth bearing. It is a great gift not to have to make your life mean something, to have your life given significance by the Lord whose cross, when taken up, takes us up as well. 119-120 "
― William H. Willimon , Calling & Character: Virtues Of The Ordained Life
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" Despite our earnest efforts, we couldn't climb all the way up to God. So what did God do? In an amazing act of condescension, on Good Friday, God climbed down to us, became one with us. The story of divine condescension begins on Christmas and ends on Good Friday. We thought, if there is to be business between us and God, we must somehow get up to God. Then God came down, down to the level of the cross, all the way down to the depths of hell. He who knew not sin took on our sin so that we might be free of it. God still stoops, in your life and mine, condescends. “Are you able to drink the cup that I am to drink?” he asked his disciples, before his way up Golgotha. Our answer is an obvious, “No!” His cup is not only the cup of crucifixion and death, it is the bloody, bloody cup that one must drink if one is going to get mixed up in us. Any God who would wander into the human condition, any God who has this thirst to pursue us, had better not be too put off by pain, for that's the way we tend to treat our saviors. Any God who tries to love us had better be ready to die for it. As Chesterton writes, “Any man who preaches real love is bound to beget hate … Real love has always ended in bloodshed. "
― William H. Willimon , Thank God It's Friday: Encountering the Seven Last Words from the Cross
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" The gap between white and black education, income, and mortality rates is as wide today as it was forty years ago.6 If you look into a hospital nursery and see a black infant and a white infant, you can predict which baby will die first, which one will make a higher income and have better education, just by the color of the baby’s skin. There is no area in American society (education, incarceration, income, preaching, and so on) where racial disparity isn’t operating.7 Martin Luther King Jr. could not have known how we would abuse his hope that we will not be judged by skin color but by character.8 King said nothing about blindness being a virtue. Jesus never praised blindness; on a notable occasions he healed it. When whites claim, “I am color-blind in my dealings with others,” it’s usually an indication of our ignorance of how we have been thoroughly indoctrinated into race. It’s like saying, “I am sinless,” meaning, “My sin is so dominant in this society that it just seems normal.” A first step is to name our whiteness. As James Baldwin said in The Fire Next Time, “Whatever white people do not know about Negroes reveals, precisely and inexorably, what they do not know about themselves.”9 "
― William H. Willimon , Who Lynched Willie Earle?: Preaching to Confront Racism
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" Preaching that confronts racism: • Speaks up and speaks out. • Sees American racism as an opportunity for Christians honestly to name our sin and to engage in acts of detoxification, renovation, and reparation. • Is convinced that the deepest, most revolutionary response to the evil of racism is Jesus Christ, the one who demonstrates God for us and enables us to be for God. • Reclaims the church as a place of truth-telling, truth-embodiment, and truth enactment. • Allows the preacher to confess personal complicity in and to model continuing repentance for racism. • Brings the good news that Jesus Christ loves sinners, only sinners. • Enjoys the transformative power of God’s grace. • Listens to and learns from the best sociological, psychological, economic, artistic, and political insights on race in America, especially those generated by African Americans. • Celebrates the work in us and in our culture of a relentlessly salvific, redemptive Savior. • Uses the peculiar speech of scripture in judging and defeating the idea of white supremacy. • Is careful in its usage of color-oriented language and metaphors that may disparage blackness (like “washed my sins white as snow,” or “in him there is no darkness at all”). • Narrates contemporary Christians into the drama of salvation in Jesus Christ and thereby rescues them from the sinful narratives of American white supremacy. • Is not silenced because talk about race makes white Christians uncomfortable. • Refuses despair because of an abiding faith that God is able and that God will get the people and the world that God wants. "
― William H. Willimon , Who Lynched Willie Earle?: Preaching to Confront Racism
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" Lord, here's what we need today, right away, or as soon as we can get it: we need world peace, prosperity, security, life without risk, pleasure without pain, happiness without cost, and discipleship with no cross. That's why we're here, at church, to get our needs met. Our church tries to be user-friendly and seeker sensitive. That's why on Sundays we serve espresso with a dash of amaretto before our services, a little caffeine boost until we get to the main point of our worship: the prayer requests. So like we were saying, we need a quick recovery from gall bladder surgery, an effortless cataract removal, a happy marriage, obedient and chaste kids, and a reason to get out of bed in the morning. If you love us, you'll meet our needs. Now then, is there something that we could do for you? You're thirsty? Well, if you're the Messiah, why don't you fix yourself a divine drink? We've got needs of our own, thank you. It's our job to have need; it's your job to meet need. For this and all other needs, spoken and unspoken, felt and unfelt, incipient and obvious, personal and corporate, immediate and long term, we pray. Amen. "
― William H. Willimon , Best of Will Willimon: Acting Up in Jesus' Name
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" Jesus appears to have had no interest in one of the world's great, abiding illusions—justice. At various times, Jesus was dragged before the agents of justice—Caiaphas (the high priest), the Sanhedrin, Pontius Pilate (Jesus made little distinction between religious power brokers and secular ones). One of the most noble systems of justice ever devised responded to Jesus by torturing him to death. Worldly attempts at justice always involve the strong imposing their wills upon the weak. In crying for justice, the weak are usually demanding power to work their wills upon the strong. Perhaps that's why, in world history, Jesus is usually on the losing side. After the world's revolutions, it's often difficult to tell the vanquished from the victors, morally speaking. People in power tend to act the same, despite why they got there. All of which explains why Jesus never got along well with potentates, religious or otherwise. "
― William H. Willimon , Best of Will Willimon: Acting Up in Jesus' Name