Can we believe that God ever really modifies His action in response to the suggestions of men? For infinite wisdom read more

Can we believe that God ever really modifies His action in response to the suggestions of men? For infinite wisdom does not need telling what is best, and infinite goodness needs no urging to do it. But neither does God need any of those things that are done by finite agents, whether living or inanimate. He could, if He chose, repair our bodies miraculously without food; or give us food without the aid of farmers, bakers, and butchers, or knowledge without the aid of learned men; or convert the heathen without missionaries. Instead, He allows soils and weather and animals and the muscles, minds, and wills of men to cooperate in the execution of His will... It is not really stranger, nor less strange, that my prayers should affect the course of events than that my other actions should do so. They have not advised or changed God' s mind -- that is, His overall purpose. But that purpose will be realized in different ways according to the actions, including the prayers, of His creatures.

Feast of Harriet Monsell of Clewer, Religious, 1883 The New Jerusalem, when it comes, will probably be found so read more

Feast of Harriet Monsell of Clewer, Religious, 1883 The New Jerusalem, when it comes, will probably be found so far to resemble the old as to stone its prophets freely.

Feast of Thomas Ken, Bishop of Bath & Wells, Hymnographer, 1711 [The] doctrine of [inevitable] progress sustained our fathers read more

Feast of Thomas Ken, Bishop of Bath & Wells, Hymnographer, 1711 [The] doctrine of [inevitable] progress sustained our fathers in the carrying of capitalistic democratic culture to most parts of the globe. Its core was the conviction that, in thus extending the range of western liberal culture and developing its assumptions, they were in effect establishing on earth that which would grow into the kingdom of God. Some put it sharply but un-Biblically: "building the kingdom"; others, of a more secular turn of mind, echoed J. A. Symonds' hymn, "These Things Shall Be". That whole view exists today only as debris, for it has foundered on the rocks, not so much of human sin, as of the contradictions and complexities of the very western culture that was the substance of its belief.

Ascension A comprehended god is no god.

Ascension A comprehended god is no god.

Commemoration of Maximilian Kolbe, Franciscan Friar, Priest, Martyr, 1941 The dual role of personification of the past and read more

Commemoration of Maximilian Kolbe, Franciscan Friar, Priest, Martyr, 1941 The dual role of personification of the past and preserver of a subcultural ethos, a role clergymen play quite avidly, takes its toll when they speak of God. Because of the role they have been willing to play, when they use the word God it is heard in a certain way. It is heard, often with deference and usually with courtesy, as a word referring to the linchpin of the era of Christendom (past) or as the totem of one of the tribal subcultures (irrelevant). The only way clergy can ever change the way in which the word they use is perceived is to refuse to play the role of antiquarian and medicine man in which the society casts them; but this is difficult, because it is what they are paid for.

Commemoration of Richard Meux Benson, Founder of the Society of St John the Evangelist, 1915 Continuing a short series on read more

Commemoration of Richard Meux Benson, Founder of the Society of St John the Evangelist, 1915 Continuing a short series on Romans 8: [Of vv. 26,27] Nor are we alone in our struggles. The Holy Spirit supports our helplessness. Left to ourselves we do not know what prayers to offer or how to offer them. But in those inarticulate groans which rise from the depth of our being, we recognize the voice of none other than the Holy Spirit. He makes intercession; and His intercession is sure to be answered. For God Who searches the inmost recesses of the heart can interpret His own Spirit's meaning. He knows that His own Will regulates Its petitions, and that they are offered for men dedicated to His service.

Continuing a short series on prayer: We know that the wind blows; why should we not know that read more

Continuing a short series on prayer: We know that the wind blows; why should we not know that God answers prayer? I reply, What if God does not care to have you know it at second-hand? What if there would be no good in that? There is some testimony on record, and perhaps there might be much more were it not that, having to do with things so immediately personal, and generally so delicate, answers to prayer would naturally not often be talked about; but no testimony concerning the thing can well be conclusive; for, like a reported miracle, there is always some way to daff it; and besides, the conviction to be got that way is of little value: it avails nothing to know the thing by the best of evidence... `But if God is so good as you represent Him, and if He knows all that we need, and better far than we do ourselves, why should it be necessary to ask Him for anything?" In answer, What if He knows prayer to be the thing we need first and most? What if the main object in God's idea of prayer be the supplying of our great, our endless need -- the need of Himself? (Continued tomorrow).

No literary fact is more remarkable than that men, knowing what these writers knew, and feeling what they felt, should read more

No literary fact is more remarkable than that men, knowing what these writers knew, and feeling what they felt, should have given us chronicles so plain and calm. They have nothing to say as from themselves. Their narratives place us without preface, and keep us without comment, among external scenes, in full view of facts, and in contact with the living person whom they teach us to know... Who can fail to recognize a divine provision for placing the disciples of all future ages as nearly as possible in the position of those who had been personally present at "the beginning of the Gospel of Jesus Christ the Son of God"?

We must sometimes get away from the Authorized Version, if for no other reason, simply because it is so beautiful read more

We must sometimes get away from the Authorized Version, if for no other reason, simply because it is so beautiful and so solemn. Beauty exalts, but beauty also lulls. Early associations endear, but they also confuse. Through that beautiful solemnity, the transporting or horrifying realities of which the Book tells may come to us blunted and disarmed, and we may only sigh with tranquil veneration when we ought to be burning with shame, or struck dumb with terror, or carried out of ourselves by ravishing hopes and adorations.