In quite recent times we seem to have entered a particularly dangerous new phase of anthropological aberration, namely, a queer read more

In quite recent times we seem to have entered a particularly dangerous new phase of anthropological aberration, namely, a queer combination of nihilism and deification. Theoretically, man is said to be nothing but an animal with a highly developed cerebrum. At the same time, it is believed of this man that he is capable by science and technical devices of achieving whatever he wants. The deification which might have been thought to be finally overcome, returns as it were from behind, in the form of a deification of technical creativity to which not much less than omnipotence is ascribed. After mankind has done away with the pseudo-religion of race and blood, it is faced with the even greater danger of a technocratical pseudo-religion. There is no room for human personality, freedom and justice in either of these new religions of divine man. But the most dangerous of all must be the one which makes man at the same time nothing and God.

Thou wilt never be spiritually minded and godly unless thou art silent concerning other men's matters and take full heed read more

Thou wilt never be spiritually minded and godly unless thou art silent concerning other men's matters and take full heed to thyself.

Commemoration of Ignatius of Loyola, Founder of the Society of Jesus, 1556 You go to your saint and find read more

Commemoration of Ignatius of Loyola, Founder of the Society of Jesus, 1556 You go to your saint and find God working and manifest in him. He got near to God by some saint of his that went before him, or that stood beside him, in whom he saw the divine presence. That saint again lighted his fire at some flame before him; and so the power of the sainthoods animates and fills the world.

The rejection as unhistorical of all passages which narrate miracles is sensible if we start by knowing that the miraculous... read more

The rejection as unhistorical of all passages which narrate miracles is sensible if we start by knowing that the miraculous... never occurs. Now, I do not want here to discuss whether the miraculous is possible: I only want to point out that this is a purely philosophical question. Scholars, as scholars, speak on it with no more authority than anyone else. The canon, "If miraculous, unhistorical", is one they bring to their study of the texts, not one they have learned from it. If one is speaking of authority, the united authority of all the Biblical critics in the world counts for nothing. On this they speak simply as men -- men obviously influenced by, and perhaps insufficiently critical of, the spirit of the age they grew up in.

Every Christian, by virtue of membership in the Church, has a vocation to share in the ministry of Christ to read more

Every Christian, by virtue of membership in the Church, has a vocation to share in the ministry of Christ to the world which has been entrusted to the Church. The vocation is answered in the home and office and factory and field. There it is that the People of God bears its witness to the vocation of the People of God, a people with a people's diversity and complex vitality, a people comprising a multiplicity of cultures and histories and colours and tongues, a people and not a collection of individuals, a people bound together in allegiance to one King and in obedience to one purpose.

Feast of Polycarp, Bishop of Smyrna, Martyr, c.155 Jesus evidently felt deeply the emptiness and futility of much... religious read more

Feast of Polycarp, Bishop of Smyrna, Martyr, c.155 Jesus evidently felt deeply the emptiness and futility of much... religious talk. He was interested only in those emotions and professions which could get themselves translated into character and action. Words have always been the bane of religion as well as its vehicle. Religious emotion has enormous motive force, but it is the easiest thing in the world for it to sizzle away in high professions and wordy prayers. In that case, it is a substitute and counterfeit, and a damage to the Reign of God among men.

Concluding a short series on topics of Christian apologetics: We need to forget the imaginary Christ who has been read more

Concluding a short series on topics of Christian apologetics: We need to forget the imaginary Christ who has been ours too long and to rediscover the real Christ, the Christ of the prophets and the martyrs and the confessors, the Christ who is not only the lover of souls but also master, a monarch with demands to make in industry, in finance, in education, in the arts, in marriage, in the home; the Christ who is teacher of a social ideology which has eternal validity; the Christ who cries aloud with convincing force, "He who would save his life will lose it; only he who is willing to lose his life, can find it.".

Commemoration of Amy Carmichael, Founder of the Dohnavur Fellowship, 1951 Concluding a short series on Romans 8: [Of read more

Commemoration of Amy Carmichael, Founder of the Dohnavur Fellowship, 1951 Concluding a short series on Romans 8: [Of vv. 32] St. Paul had a lovely way of letting his letters break out into song every now and then. ([Dr. Arthur] Way's translation shows this.) One line in a song that comes in Romans 8 has been a great help to me. Way calls the song a "Hymn of Triumph to Jesus". This is the line: "How can He [the Father] but, in giving Him [Jesus], lavish on us all things -- all?" "Freely give" means to give lavishly. What do I need today? Strength? Peace? Patience? Heavenly joy? Industry? Good temper? Power to help others? Inward contentment? Courage? Whatever it be, my God will lavish it upon me.

The Christian cell in a factory or a professional circle, funding its own activities, deciding its own pattern of work, read more

The Christian cell in a factory or a professional circle, funding its own activities, deciding its own pattern of work, studying the Bible and perhaps celebrating the Lord's supper as an entity on its own, comes very much closer to Independency as Robert Browne saw it than the unholy isolationism of a prosperous suburban church, with 200 members who scarcely know each other by sight. If a sizable proportion of the Free Church ministry were enabled to become itinerant once again -- not necessarily itinerant in the geographical sense, but itinerant in the complex mazes of contemporary society, fathers in God to Christian organisms evolved by the lay men and women who spend their lives in these mazes -- new heart would be put into both ministry and laity, and incidentally, new impetus given to the search for Christian unity.