“According to our view a servant of God is not one who detaches himself from the world, lest he be a burden to it, and it to him; or hates life, which is one of God's bounties granted to him.”

Part Three
Kuzari (1140)

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Judah Halevi7

Spanish philosopher, poet and physician 1079–1141

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“In so far as men are prepared to prefer their own will to God’s will, they can be said to hate God: for of course they cannot hate Him in Himself. But they hate Him in the Commandments which they violate. But God is our life: God’s will is our food, our meat, our life’s bread.”

Thomas Merton book The Seven Storey Mountain

Source: The Seven Storey Mountain (1948), p. 252

“And he who in all things recognises himself as the servant of GOD may count on a sufficiency from GOD for all manner of need, and look with confident expectation to GOD to really prosper him in whatever he does.”

James Hudson Taylor (1832–1905) Missionary in China

(J. Hudson Taylor. A Ribband of Blue and Other Bible Studies. London: China Inland Mission, n.d., 49).

“God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God.
Costly grace is the sanctuary of God; it has to be protected from the world, and not thrown to the dogs. It is therefore the living word, the Word of God, which he speaks as it pleases him. Grace is costly because it compels a man to submit to the yoke of Christ and follow him; it is grace because Jesus says: "My yoke is easy and my burden is light."”

Dietrich Bonhoeffer (1906–1945) German Lutheran pastor, theologian, dissident anti-Nazi

Source: Costly Grace (1937), p. 49

“There is but One who is absolutely by and through himself, — namely, God; and God is not the mere dead conception to which we have thus given utterance, but he is in himself pure Life.”

Johann Gottlieb Fichte (1762–1814) German philosopher

I.
Outline of the Doctrine of Knowledge (1810)
Context: The Doctrine of Knowledge, apart from all special and definite knowing, proceeds immediately upon Knowledge itself, in the essential unity in which it recognises Knowledge as existing; and it raises this question in the first place — How this Knowledge can come into being, and what it is in its inward and essential Nature?
The following must be apparent: — There is but One who is absolutely by and through himself, — namely, God; and God is not the mere dead conception to which we have thus given utterance, but he is in himself pure Life. He can neither change nor determine himself in aught within himself, nor become any other Being; for his Being contains within it all his Being and all possible Being, and neither within him nor out of him can any new Being arise.

“Therefore "there is one God," the Father, "and without Him there is none else." And when He Himself makes this declaration, He denies not the Son, but says that there is no other God; and the Son is not different from the Father.”

Tertullian (155–220) Christian theologian

Adv. Prax. 18 http://www.intratext.com/IXT/LAT0788/_P1.HTM <br class="br"> Against Praxeas https://www.newadvent.org/fathers/0317.htm <br class="br">Original: (la) Igitur unus deus pater, et absque eo alius non est: quod ipse inferens non filium negat sed alium deum: ceterum alius a patre filius non est.