“The God of Abraham, Isaac, and Jacob and the God of the philosophers is the same God.”

— Paul Tillich

Biblical Religion and the Search for Ultimate Reality (1955), p. 80
Context: Against Pascal I say: The God of Abraham, Isaac, and Jacob and the God of the philosophers is the same God. He is a person and the negation of himself as a person.
Faith comprises both itself and the doubt of itself. The Christ is Jesus and the negation of Jesus.

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Paul Tillich 61

German-American theologian and philosopher 1886–1965

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“FIRE. God of Abraham, God of Isaac, God of Jacob, not of the philosophers and scholars. Certainty. Certainty. Feeling. Joy. Peace.”

Blaise Pascal (1623–1662) French mathematician, physicist, inventor, writer, and Christian philosopher

FEU. Dieu d'Abraham, Dieu d'Isaac, Dieu de Jacob, non des philosophes et savants. Certitude. Certitude. Sentiment. Joie. Paix.
Note on a parchment stitched to the lining of Pascal's coat, found by a servant shortly after his death, as quoted in Burkitt Speculum religionis (1929), p. 150

“Let me say this to you very clearly and those of you who're watching over the internet: [holding up Bible] There is one God in this book, it is the God of Abraham, Isaac, and Jacob, Allah is not God; Buddha is not God; Mary is not God; Mary Baker Eddy is not God; birds, animals and bugs are not God; Jehovah God is the God of all gods. He is a jealous God, and He demands that He be the Lord of all or not at all!”

John Hagee (1940) American pastor, theologian and saxophonist

“There's something I prefer not saying, I will say this. I'm a believer in the God of Abraham, Isaac and Jacob. I believe the seventh-day Sabbath is God's way. I believe we should eat kosher. I was invited to a party night before last. Rod Stewart's. I didn't go, because I open the Sabbath on Friday.”

Little Richard (1932) American pianist, singer and songwriter

When John Waters asked him, Are you Jewish now? http://www.theguardian.com/music/2010/nov/28/john-waters-met-little-richard.
Song lyrics, Others

“Ziegler said, “You know the story in the Bible, the story of Abraham and Isaac?”
“Of course.”
“God instructs Abraham to offer his son as a sacrifice. Isaac makes it as far as the chopping block before God changes his mind.”
Yes. Jacob had always imagined God a little appalled at Abraham’s willingness to cooperate.
Ziegler said, “What’s the moral of the story?”
“Faith.”
“Hardly,” Ziegler said. “Faith has nothing to do with it. Abraham never doubted the existence of God—how could he? The evidence was ample. His virtue wasn’t faith, it was fealty. He was so simplemindedly loyal that he would commit even this awful, terrible act. He was the perfect foot soldier. The ideal pawn. Abraham’s lesson: fealty is rewarded. Not morality. The fable makes morality contingent. Don’t go around killing innocent people, that is, unless you're absolutely certain God want you to. It’s a lunatic’s credo.
“Isaac, on the other hand, learns something much more interesting. He learns that neither God nor his own father can be trusted. Maybe it makes him a better man than Abraham. Suppose Isaac grows up and fathers a child of his own, and God approaches him and makes the same demand. One imagines Isaac saying, ’No. You can take him if you must, but I won’t slaughter my son for you.’ He’s not the good and faithful servant his father was. But he is, perhaps, a more wholesome human being.””

Robert Charles Wilson (1953) author

The Fields of Abraham (pp. 21-22)
The Perseids and Other Stories (2000)

“The Church tradition that connects the sacrifice of Isaac with the sacrifice of Christ apparently rests on a sound exegesis, for the sacrifice of Isaac would have meant not only the sacrifice of Abraham's son but of God's.”

Cyrus H. Gordon (1908–2001) American linguist

Source: The Common Background of Greek and Hebrew Civilizations (1965 [1962]), Ch.VIII Further Observations on the Bible
Context: Scripture makes it clear that unlike the conceptions of Abraham and of Jacob, Isaac was conceived through divine agency. Like the Mycenaean Greek heroes, Isaac could claim paternity at two levels; the human and the divine.... Normative Judaism has divested itself of this approach to the paternity of heroes, in spite of the tell-tale text in Genesis. Midrash does not hesitate to call Moses half-god and half-man.... The Church tradition that connects the sacrifice of Isaac with the sacrifice of Christ apparently rests on a sound exegesis, for the sacrifice of Isaac would have meant not only the sacrifice of Abraham's son but of God's.

“With a sudden clarity which went beyond the immediacy of his pain or sorrow, Sol Weintraub suddenly understood perfectly why Abraham had agreed to sacrifice Isaac, his son, when the Lord commanded him to do so.
It was not obedience.
It was not even to put the love of God above the love of his son.
Abraham was testing God.
By denying the sacrifice at the last moment, by stopping the knife, God had earned the right—in Abraham’s eyes and the hearts of his offspring—to become the God of Abraham.”

Dan Simmons book The Fall of Hyperion

Source: The Fall of Hyperion (1990), Chapter 45 (p. 491)

“Revelation can be supplemented by reason. Christ Himself gave reasons for His belief, and put in modern form, these reasons are, to my mind, conclusive. You remember the passage in the earliest Gospel: "But as touching the dead, that they are raised; have ye not read in the book of Moses, in the place concerning the bush, how God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living: ye do greatly err" (Mark xii, 26 R. V.) Herein, in a form adapted to Jewish thought is "the one great argument which has made most sincere believers in God believers in Immortality also.”

Ernest Barnes (1874–1953) English mathematician and clergyman

citing H. Rashdall: Doctrine and Development, Methuen, 1898 p. 177.
Spiritualism and the Christian Faith (1918)

“God has a sense of ironic justice. To rid Jacob of his deceitful nature, God placed Jacob under Laban, a worse deceiver.”

Kip McKean (1954) minister

http://www.kipmckean.org/wp-content/uploads/2007/01/Revolution_through_Restoration_1_2_3.pdf,Revolution Through Restoration, Summer of 2002.
Revolution Through Restoration (1992-2002)
Context: God has a sense of ironic justice. To rid Jacob of his deceitful nature, God placed Jacob under Laban, a worse deceiver. To show me how insensitive and in fact merciless at times I had been to the weak, God placed me ‘under’ upset and – from my point of view – unforgiving brothers who would not give me any mercy or the benefit of the doubt, though I felt I had done so much for them through the years. I felt humiliated through shame and exasperated to the point of considering leaving the Lord. I learned that mercy expressed through kindness, forgiveness and gentleness – was not only God’s way to encourage and strengthen the weak, but the only path to keep a movement together. In all of these trials, my dear wife exemplified how one should love the weak by staying at my side with unconditional love.

“Goddamn you,” Jacob said.
“There’s no damnation, Jacob. No Heaven but the forest and no God but the hive.”

Robert Charles Wilson (1953) author

The Fields of Abraham (p. 37)
The Perseids and Other Stories (2000)

“In Judaism faith means wrestling with God as Jacob once wrestled with an angel…”

Jonathan Sacks (1948) British rabbi

The Case for God, first broadcast on BBC1, 6 September 2010

“The God of Abraham, Isaac, and Jacob and the God of the philosophers is the same God.”

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Paul Tillich 61

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