Feast of Gregory, Bishop of Nyssa, & his sister Macrina, Teachers, c.394 & c.379 All angels, all saints, read more

Feast of Gregory, Bishop of Nyssa, & his sister Macrina, Teachers, c.394 & c.379 All angels, all saints, all the devils, all the world shall know all the deeds that ever thou didest, though thou have been shriven of them and contrite. But this knowledge shall be no shame to thee if that thou be saved, but rather a witness to God -- right as we read of the deeds of Mary Magdalene [as] her witness to God and not to her reproof. ... Middle English Sermons July 20, 2002 Commemoration of Bartolomè de las Casas, Apostle to the Indies, 1566 Our union with God -- his presence with us, in which our aloneness is banished and the meaning and full purpose of human existence is realized -- consists chiefly in a conversational relationship with God while we are each consistently and deeply engaged as his friend and colaborer in the affairs of the kingdom of the heavens.

Commemoration of Gladys Aylward, Missionary in China, 1970 A LETTER FROM PAUL THE MISSIONARY TO THE SOCIETY OF CHRISTIANS IN read more

Commemoration of Gladys Aylward, Missionary in China, 1970 A LETTER FROM PAUL THE MISSIONARY TO THE SOCIETY OF CHRISTIANS IN ROME (This abridged paraphrase of the Epistle to the Romans is continued from yesterday) That concludes the present stage of my argument; but before I can proceed to final deductions, I must return to a difficulty already raised (Rom. 3:1-4). If there is no difference between Jew and Gentile, does all the great past of Israel go for nothing? Do all the promises of Scripture go for nothing? First, let me say how bitterly I regret the exclusion of the Jewish nation as a body from the new life. I would surrender all my Christian privileges if I could find a way to bring them in. But we must recognize facts; and the first fact is that the nation as a whole never was able to claim the promises; from the beginning, there was a process of selection. Of the sons of Abraham, Isaac alone was called; of the sons of Isaac, Jacob only. If we ask why, there is no answer save that God is bound by no natural or historical necessity, but intervenes according to His will. To question that will is as absurd as for the pot to arraign the potter. Then again, while some members of the Hebrew race have always fallen out, always God has declared His purpose ultimately to include others, not members of the Hebrew race--and that is just what is now happening. Now, as I said, I desire nothing more earnestly than that the whole nation should be saved. But the fact is that they have deliberately rejected the chance that was offered them. There is nothing remote or abstruse about the Christian message. It is a very simple thing: acknowledge Jesus as Lord, and believe that He is alive; that is all. And they cannot say that they have never heard the message, for Christ has His witnesses everywhere. It looks, then, as if God had rejected His people, as punishment for their obstinacy. I do not believe it. God's promises cannot go for nothing. In the first place, there has always been, and there still is, a faithful remnant of the Jewish people. And in the second place, as for the main body, their present rejection of the message is only a means in God's Providence for its extension to the Gentiles. The old olive-tree of Israel stands yet; many of its branches have been lopped off, and new branches of wild olive have been engrafted in their place. But God can engraft the lopped branches on again, if it be His will; and I believe it is His will, and that in the end the whole nation will return to Him and inherit the promises. And if the failure of Israel has meant such blessing to the world, how much greater blessing will its ultimate salvation bring! God's purpose, as I said at the beginning (Rom. 1:16), is universal: He has permitted the whole of humanity, Jew and Gentile alike, to fall under sin, only in order that He may finally have mercy on the whole of humanity, Jew and Gentile alike. How profound and unsearchable are His plans! (Rom. 9:1-11:36) So now I can take up again my main argument. If this is the way of God's dealing with us, what ought to be our response? Can we do less than offer our entire selves to God as a sacrifice of thanksgiving? How will that work out? In a life lived as by members of one single body. Let each perform his part faithfully. Let love rule all your relations one to another, and to those outside, even to your enemies. Do not regard the Emperor as outside the scope of love, but obey his laws and pay his taxes. Yes, and pay all debts to every one. Love is, in fact, the one comprehensive debt of man to man. If you love your neighbour as yourself, you have fulfilled the whole moral law. But be in earnest about things, for the better day is already dawning. (Rom. 12:1-13:14) I hear you have differences among yourselves about Sabbath-keeping and vegetarianism. Take this matter, then, as an example of what I mean by the application of brotherly love to all conduct. Remember that the Sabbatarian and the anti-Sabbatarian, the vegetarian and the meat-eater, are alike servants of one Master. Give each other credit for the best motives. Do not think of yourself alone; think of your Christian brother, and try to put yourself in his place. If he seems to you a weak-minded, over-scrupulous individual, remember that in any case he is your brother, and that Christ died for him as well as for you, and reverence his conscience. If through your example he should do an act which is harmless in you but sin to him, you have injured his conscience. Is it worth while so to imperil a soul for the sake of your liberty in such external matters? If the other man is weak-minded, and you strong-minded, all the more reason why you should help to bear his burden. Remember, Christ did not please Himself. In a word, Sabbatarian and anti-Sabbatarian, Jew and Gentile, treat one another as Christ has treated you, and God be with you. (Rom. 14:1-15:13) Well, friends, I hardly think you needed this long exhortation from me. You are intelligent Christians, and well able to give one another good advice. Still, I thought I might venture to remind you of a few points ; for after all, I do feel a measure of responsibility for you, as missionary to the Gentiles. I have now accomplished my mission as far West as the Adriatic. Now I am going to Jerusalem to hand over the relief fund we have raised in Greece. After that I hope to start work in the West, and I propose to set out for Spain and take Rome on my way. Pray for me, that my errand to Jerusalem may be successful, so that I may be free to visit you. (Rom. 15:14-33) I wish to introduce to you our friend Phoebe. She renders admirable service to our congregation at Cenchrea. Do all you can for her; she deserves it. Kind regards to Priscilla and Aquila, Epaenetus, Mary, and all friends in Rome. (P.S.--Beware of folk who make mischief. Be wise; be gentle; and all good be with you.) Timothy, Lucius, Jason, Sosipater, and all friends at Corinth send kind regards. (So do I--Tertius, amanuensis!) Glory be to God! With all good wishes, Your brother, PAUL, Missionary of Jesus Christ.

Feast of Basil the Great & Gregory Nazianzen, Bishops, Teachers, 379 & 389 Commemoration of Seraphim, Monk of Sarov, Mystic, read more

Feast of Basil the Great & Gregory Nazianzen, Bishops, Teachers, 379 & 389 Commemoration of Seraphim, Monk of Sarov, Mystic, Staretz, 1833 Do not, as is usually the case, thrust the care of the common weal upon your neighbor; then, as each one in his own thoughts makes light of the matter, all find to their surprise that they have drawn upon themselves by their neglect a personal misfortune.

Commemoration of Birinus, Bishop of Dorchester (Oxon), Apostle of Wessex, 650 I have seen and read somewhat of the read more

Commemoration of Birinus, Bishop of Dorchester (Oxon), Apostle of Wessex, 650 I have seen and read somewhat of the writings of learned men concerning the state of future glory; some of them are filled with excellent notions of truth, and elegancy of speech, whereby they cannot but much affect the minds of those who duly consider what they say. But -- I know not well whence it comes to pass -- the things spoken do not abide nor incorporate in our minds. They please and refresh for a little while, like a shower of rain in a dry season, that soaketh not unto the roots of things; the power of them doth not enter into us. Is it not from hence, that their notions of future things are not educed out of the experience which we have of the beginnings of them in this world? Yea, the soul is disturbed, not edified, in all contemplations of future glory, where things are proposed to it whereof in this life it hath neither foretaste, sense, experience, nor evidence. No man ought to look for anything in heaven, but what one way or other he hath some experience of in this life.

Commemoration of Remigius, Bishop of Rheims, Apostle of the Franks, 533 Commemoration of Thérèse of Lisieux, Carmelite Nun, Spiritual Writer, read more

Commemoration of Remigius, Bishop of Rheims, Apostle of the Franks, 533 Commemoration of Thérèse of Lisieux, Carmelite Nun, Spiritual Writer, 1897 He said: that in order to form a habit of conversing with God continually, and referring all we do to Him; we must first apply to Him with some diligence: but that after a little care we should find His love inwardly excite us to it without any difficulty.

Feast of Richard of Chichester, Bishop, 1253 Commemoration of Joseph Butler, Bishop of Durham, Moral Philosopher, 1752 The read more

Feast of Richard of Chichester, Bishop, 1253 Commemoration of Joseph Butler, Bishop of Durham, Moral Philosopher, 1752 The purpose of the covenant, in the Hebrew Bible and some subsequent writings, was never simply that the creator wanted to have Israel as a special people, irrespective of the fate of the rest of the world. The purpose of the covenant was that, through this means, the creator would address and save his entire world. The call of Abraham was designed to undo the sin of Adam.

Feast of Boniface (Wynfrith) of Crediton, Archbishop of Mainz, Apostle of Germany, Martyr, 754 The separate creaturely life, as read more

Feast of Boniface (Wynfrith) of Crediton, Archbishop of Mainz, Apostle of Germany, Martyr, 754 The separate creaturely life, as opposed to life in union with God, is only a life of various appetites, hungers, and wants, and cannot possibly be anything else. God Himself cannot make a creature to be in itself, or in its own nature, anything else but a state of emptiness. The highest life that is natural and creaturely can go no higher than this: it can only be a bare capacity for goodness and cannot possibly be a good and happy life but by the life of God dwelling in it and in union with it. And this is the two-fold life that, of all necessity, must be united in every good and happy and perfect creature.

Commemoration of Johann Sebastian Bach, musician, 1750 Experience makes us see an enormous difference between piety and goodness.

Commemoration of Johann Sebastian Bach, musician, 1750 Experience makes us see an enormous difference between piety and goodness.

Feast of George Herbert, Priest, Poet, 1633 The shepherds sing; and shall I silent be? My God, no hymn read more

Feast of George Herbert, Priest, Poet, 1633 The shepherds sing; and shall I silent be? My God, no hymn for Thee? My soul's a shepherd too: a flock it feeds Of thoughts, and words, and deeds. The pasture is Thy Word, the streams, Thy Grace Enriching all the place. Shepherd and flock shall sing, and all my powers Out-sing the daylight hours.