Here he tells us that the new birth is first of all "not of blood". You don't get it through read more

Here he tells us that the new birth is first of all "not of blood". You don't get it through the blood stream, through heredity. Your parents can give you much, but they cannot give you this. Being born in a Christian home does not make you a Christian.

If Christianity should happen to be true -- that is to say, if its God is the real God of read more

If Christianity should happen to be true -- that is to say, if its God is the real God of the universe -- then defending it may mean talking about anything and everything. Things can be irrelevant to the proposition that Christianity is false, but nothing can be irrelevant to the proposition that Christianity is true. [All] things not only may have something to do with the Christian God, but must have something to do with Him if He lives and reigns.

Commemoration of Thomas à Kempis, priest, spiritual writer, 1471 When we are troubled with temptation and evil thoughts, read more

Commemoration of Thomas à Kempis, priest, spiritual writer, 1471 When we are troubled with temptation and evil thoughts, then we see clearly the great need we have of God, since without him we can do nothing good. No one is so good that he is immune to temptation; we will never [in this life] be entirely free of it.

Feast of Richard Hooker, Priest, Anglican Apologist, Teacher, 1600 Commemoration of Martin of Porres, Dominican Friar, 1639 The type read more

Feast of Richard Hooker, Priest, Anglican Apologist, Teacher, 1600 Commemoration of Martin of Porres, Dominican Friar, 1639 The type of Judaism in which Paul had grown up had become largely traditional: the word of the Lord, the Rabbis held, came to the prophets of old, but we can only preserve and interpret the truth they handed down. Jesus Christ, with a confidence that to the timid traditionalism of His time appeared blasphemous, asserted that He knew the Father and was prepared to let others into that knowledge. He did so, not by handing down a new tradition about God, but by making others sharers in His own attitude to God. This is what Paul means by "having the mind of Christ." It was this clear, unquestioning conviction that gave Paul his power as a missionary: but he expected it also in his converts. To them too "the world of knowledge" came "by the same Spirit". He prayed that God would give them a spirit of wisdom and revelation in the knowledge of Him. Such knowledge is, as Paul freely grants, only partial, but, so far as it goes, it is real, personal knowledge. In friendship between men there is a mutual knowledge which is never complete or free from mystery: yet you can know with a certainty nothing could shake, that your friend is "not the man to do such a thing", or that such-and-such a thing that you have heard is "just like him." You have a real knowledge which gives you a criterion. Such is the knowledge the Christian has of his Father.

Commemoration of Wilson Carlile, Priest, Founder of the Church Army, 1942 Few have defined what free will is, although read more

Commemoration of Wilson Carlile, Priest, Founder of the Church Army, 1942 Few have defined what free will is, although it repeatedly occurs in the writings of all. Origen seems to have put forward a definition generally agreed upon among ecclesiastical writers when he said that it is a faculty of the reason to distinguish between good and evil, a faculty of the will to choose one or the other. Augustine does not disagree with this when he teaches that it is a faculty of the reason and the will to choose good with the assistance of grace; evil, when grace is absent.

Never again are we to look at the stars, as we did when we were children, and wonder how far read more

Never again are we to look at the stars, as we did when we were children, and wonder how far it is to God. A being outside our world would be a spectator, looking on but taking no part in this life, where we try to be brave despite all the bafflement. A god who created, and withdrew, could be mighty, but he could not be love. Who could love a God remote, when suffering is our lot? Our God is closer than our problems, for they are out there, to be faced; He is here, beside us, Emmanuel.

Gilbert West and his friend, Lord Lyttleton, both men of acknowledged talents, had imbibed the principles of infidelity from a read more

Gilbert West and his friend, Lord Lyttleton, both men of acknowledged talents, had imbibed the principles of infidelity from a superficial view of the Scriptures. Fully persuaded that the Bible was an imposture, they were determined to expose [it]. Mr. West chose the Resurrection of Christ, and Lord Lyttleton the conversion of St Paul, for the subject of hostile criticism. Both sat down to their respective tasks full of prejudice and a contempt for Christianity. The results of their separate endeavours was that they were both converted by their attempts to overthrow the truth of Christianity! They came together, not as they had expected, to exult over an imposture exposed to ridicule, but to lament their folly and congratulate each other on their joint conviction, that the Bible was the word of God. Their able enquiries have furnished two most valuable treatises in favour of revelation -- one, entitled "Observations on the Conversion of St Paul", and the other, "Observations on the Resurrection of Christ.".

Feast of Ambrose, Bishop of Milan, Teacher, 397 Another criterion was loyalty to the community of Christ both read more

Feast of Ambrose, Bishop of Milan, Teacher, 397 Another criterion was loyalty to the community of Christ both as gathered congregation and as organized church. The pride of spiritual gifts had led the Corinthians to jealousy and strife. They had divided into factions owning the leadership, one of Paul, one of Apollos, another of Cephas, and another of Christ -- but such factions, the apostle tells them, were not characteristics of the "spiritual", but of the carnal. To divide the Church was to destroy the temple of God, where the Holy Spirit dwelt among them (I Cor. 3:1, 3, 16). And the very gifts about which they quarreled should have been a power to unite them, for they all proceeded from one and the same Spirit, from one and the same Lord, from one and the same God, who worketh all in all. The Spirit was indeed the principle of unity in the Church, "for in one Spirit were we all baptized into one body" (I Cor. 12:13). Therefore, to divide the Church was to drive away the Spirit... The tests of spiritual phenomena in the life of the community, and the proofs that they were of the Holy Spirit, were unity, order, and edification. [Continued tomorrow].

We ought not to forget that the whole Church, quite as much as any part of it, exists for the read more

We ought not to forget that the whole Church, quite as much as any part of it, exists for the sole reason of finally becoming superfluous. Of heaven St. John the Divine said, "I saw no temple therein.".