We cannot expect people to take seriously our belief in objective truth if, in our practice, we indicate only a read more

We cannot expect people to take seriously our belief in objective truth if, in our practice, we indicate only a quantitative difference between all men who are in ecclesiastical structures or who use theological language. I do not mean that we should not have open dialogue with men; my words and practice emphasize that I believe love demands it. But I do mean that we should not give the impression in our practice that, just because they are expressed in traditional Christian terminology, all religious concepts are on a graduated, quantitative spectrum -- that, in regard to central doctrine, no chasm exists between right and wrong.

Feast of Mary, Martha & Lazarus, Companions of Our Lord [Paul] makes use of the symbolism of baptism, which read more

Feast of Mary, Martha & Lazarus, Companions of Our Lord [Paul] makes use of the symbolism of baptism, which in the East was performed by the complete immersion of the believer in water. "We were buried with Christ through our baptism (and so entered) into a state of death, in order that, just as Christ was raised from the dead through the splendor of the Father, we too might walk in the newness which belongs to (real) life." To the rite as such Paul did not attach overwhelming importance. "Christ", he says, "did not send me to baptize, but to preach the Gospel." Paul recognized in the idea a most suggestive figure for the change wrought by faith in Christ. He found it necessary to guard against the crude sacramentalism which found in the mere physical process, as such, the actual impartation of new life, quite apart from anything taking place in the realm of inward experience. The Israelites in the wilderness ... received baptism in the Red Sea and in the cloud which overshadowed them; and yet they were disobedient, "the majority of them God did not choose," and they perished miserably. The inference is plain. No sacramental act achieves anything unless it is an outward symbol of what really happens inwardly in experience. The test of that is the reality of the new life as exhibited in its ethical consequences. "How can we who are dead to sin live any longer in sin?" If baptism is a real dying and rising again, then it is indeed a profound revolution in the personal life, a revolution which is simply bound to show itself in a new moral character.

Feast of Ignatius, Bishop of Antioch, Martyr, c.107 Grace is the incomprehensible fact that God is well pleased read more

Feast of Ignatius, Bishop of Antioch, Martyr, c.107 Grace is the incomprehensible fact that God is well pleased with a man, and that a man can rejoice in God. Only when grace is recognized to be incomprehensible is it grace. Grace exists, therefore, only where the Resurrection is reflected. Grace is the gift of Christ, who exposes the gulf which separates God and man, and, by exposing it, bridges it.

Feast of George, Martyr, Patron of England, c.304 Commemoration of Michael Ramsey, Archbishop of Canterbury, Teacher, 1988 I do read more

Feast of George, Martyr, Patron of England, c.304 Commemoration of Michael Ramsey, Archbishop of Canterbury, Teacher, 1988 I do a great wrong in His sight, when I beseech Him that He will hear my prayer, which as I give utterance to it I do not hear myself. I entreat Him that He will think of me; but I regard neither myself nor Him. Nay, what is worse, turning over corrupt and evil thoughts in mine heart, I thrust a dreadful offensiveness into His presence.

To bear with patience wrongs done to oneself is a mark of perfection, but to bear with patience wrongs done read more

To bear with patience wrongs done to oneself is a mark of perfection, but to bear with patience wrongs done to someone else is a mark of imperfection and even of actual sin.

Feast of Margaret, Queen of Scotland, Philanthropist, Reformer of the Church, 1093 Commemoration of Edmund Rich of Abingdon, Archbishop of read more

Feast of Margaret, Queen of Scotland, Philanthropist, Reformer of the Church, 1093 Commemoration of Edmund Rich of Abingdon, Archbishop of Canterbury, 1240 Exclusive concentration on the criterion of historicity obscures the intent, meaning, and message of the narrative which, after all, are its enduring qualities. If Abraham's migration can no longer be explained as part of a larger Amorite migratory stream from east to west, it should be noted that what has fallen by the wayside is a scholarly hypothesis, not the Biblical text. Genesis itself presents the movement from Haran to Canaan as an individual, unique act undertaken in response to a divine call -- an event, not an incident -- that inaugurates a new and decisive stage in God's plan of history. The factuality or otherwise of this Biblical evaluation lies beyond the scope of scholarly research.

Feast of Matthias the Apostle God often takes a course for accomplishing His purposes directly contrary to what our read more

Feast of Matthias the Apostle God often takes a course for accomplishing His purposes directly contrary to what our narrow views would prescribe. He brings a death upon our feelings, wishes and prospects when He is about to give us the desire of our hearts.

Feast of Harriet Monsell of Clewer, Religious, 1883 There is a certain kind of so-called conversion which separates read more

Feast of Harriet Monsell of Clewer, Religious, 1883 There is a certain kind of so-called conversion which separates a man from his fellow men. It may fill him with a self-righteousness which rejoices in its own superiority to those who have had no like experience. It may move a man to a Pharisaic self-isolation. There have in fact been not a few so-called conversions as a result of which a man has left the Church to belong to some smaller and holier body. The plain truth is that such a one should very seriously examine himself, if he finds what he regards as his Christian experience separating him from his fellow-men, or his fellow-Christians.

Commemoration of Brigid, Abbess of Kildare, c.525 "Help!" "Sorry! 'monmywaytochurch." The deepest sins are read more

Commemoration of Brigid, Abbess of Kildare, c.525 "Help!" "Sorry! 'monmywaytochurch." The deepest sins are camouflaged as holiness.