I find that doing the will of God leaves me with no time for disputing about His plans.

I find that doing the will of God leaves me with no time for disputing about His plans.

Feast of Thomas Aquinas, Priest, Teacher of the Faith, 1274 This Christian claim [of universal validity] is naturally offensive read more

Feast of Thomas Aquinas, Priest, Teacher of the Faith, 1274 This Christian claim [of universal validity] is naturally offensive to the adherents of every other religious system. It is almost as offensive to modern man, brought up in the atmosphere of relativism, in which tolerance is regarded almost as the highest of the virtues. But we must not suppose that this claim to universal validity is something that can quietly be removed from the Gospel without changing it into something entirely different from what it is... Jesus' life, his method, and his message do not make sense, unless they are interpreted in the light of his own conviction that he was in fact the final and decisive word of God to men... For the human sickness there is one specific remedy, and this is it. There is no other.

What men turn to is more important than what they turn from, even if that to which they turn is read more

What men turn to is more important than what they turn from, even if that to which they turn is only a higher moral truth; but to turn to Christ is far more important than to turn to higher moral truth: it is to turn the face towards Him in whom is all moral truth; it is to turn to HIm in whom is not only the virtue which corresponds to the known vice from which the penitent wishes to flee, but all virtue; it is to turn the face to all holiness, all purity, all grace. It was this repentance which the apostles preached after Pentecost.

Commemoration of Phillips Brooks, Bishop of Massachusetts, spiritual writer, 1893 In prayer we express deep penitence and contrition read more

Commemoration of Phillips Brooks, Bishop of Massachusetts, spiritual writer, 1893 In prayer we express deep penitence and contrition for our shortcomings, using sorrowful and self-accusing words. And this often in all sincerity. But, at other times, we are not really much disturbed about it; or, at least, not nearly so much as our heaped-up language would imply. What we imagine that we are achieving through this unreality I do not know. We shall not fool the All-wise; nor induce Him to believe that we are anything other, or better, than we actually are! Were it not saner to tell Him the truth, exactly as it is -- not that we are overwhelmed with sorrow for our sinfulness, if it is not so; but rather this, that, to all our other sinfulness, we have added this last and crowning sinfulness, that we are not much worried about it, or, at least, not nearly as much as we ought to be. Be pleased, in pity, to grant us such measure of sorrow for our failures as will lead us to a true repentance; and, through that, to a new way of life.

Feast of Chad, Abbot of Lastingham, Bishop of Lichfield, Missionary, 672 Continuing a short series of testimonies on the Scriptures: read more

Feast of Chad, Abbot of Lastingham, Bishop of Lichfield, Missionary, 672 Continuing a short series of testimonies on the Scriptures: It is absolutely wrong and forbidden, either to narrow inspiration to certain parts only of Holy Scripture, or to admit that the sacred writer has erred. For the system of those who, in order to rid themselves of difficulties, do not hesitate to concede that divine inspiration regards the things of faith and morals, and nothing beyond, because (as they wrongly think) in a question of the truth or falsehood of a passage, we should consider not so much what God has said as the reason and purpose which He had in mind in saying it--this system cannot be tolerated. For all the books which the Church receives as sacred and canonical, are written wholly and entirely, with all their parts, at the dictation of the Holy Ghost: and so far is it from being possible that any error can co-exist with inspiration, that inspiration not only is essentially incompatible with error, but excludes and rejects it as absolutely and necessarily as it is impossible that God Himself, the supreme Truth, can utter that which is not true.

Feast of Andrew the Apostle Without ordinances, men would be much more mischievous and ungovernable than dogs and read more

Feast of Andrew the Apostle Without ordinances, men would be much more mischievous and ungovernable than dogs and cattle. And few have come to the knowledge of the truth, but what have begun with holy practices and ordinances, and exercised themselves therein so long as they knew nothing more nor better.

Commemoration of Lanfranc, Prior of Le Bec, Archbishop of Canterbury, 1089 The denominations, churches, sects, are sociological groups whose read more

Commemoration of Lanfranc, Prior of Le Bec, Archbishop of Canterbury, 1089 The denominations, churches, sects, are sociological groups whose principle of differentiation is to be sought in their conformity to the order of social classes and castes. It would not be true to affirm that the denominations are not religious groups with religious purposes; but it is true that they represent the accommodation of religion to the caste system. They are emblems, therefore, of the victory of the world over the church, of the secularization of Christianity, of the church's sanction of that divisiveness which the church's gospel condemns.

All theological language is necessarily analogical, but it was singularly unfortunate that the Church, in speaking of punishment for sin, read more

All theological language is necessarily analogical, but it was singularly unfortunate that the Church, in speaking of punishment for sin, should have chosen the analogy of criminal law, for the analogy is incompatible with the Christian belief in God as the creator of Man. Criminal laws are laws, imposed on men, who are already in existence, with or without their consent, and, with the possible exception of capital punishment for murder, there is no logical relation between the nature of a crime and the penalty inflicted for committing it. If God created man, then the laws of man's spiritual nature must, like the laws of his physical nature, be laws -- laws, that is to say, which he is free to defy but no more free to break than he can break the law of gravity by jumping out of the window, or the laws of biochemistry by getting drunk -- and the consequences of defying them must be as inevitable and as intrinsically related to their nature as a broken leg or a hangover. To state spiritual laws in the imperative -- Thou shalt love God with all thy being, Thou shalt love thy neighbor as thyself -- is simply a pedagogical technique, as when a mother says to her small son, "Stay away from the window!" because the child does not yet know what will happen if he falls out of it.

Feast of Aidan, Bishop of Lindisfarne, Missionary, 651 Commemoration of Cuthburga, Founding Abbess of Wimborne, c.725 Commemoration of John Bunyan, read more

Feast of Aidan, Bishop of Lindisfarne, Missionary, 651 Commemoration of Cuthburga, Founding Abbess of Wimborne, c.725 Commemoration of John Bunyan, Spiritual Writer, 1688 [John Bunyan] had to live through that obscure night -- "wide, vast, and lonely" -- which fell upon St. John of the Cross before; like him, he knew that grace would enter "the dark caverns where the senses live". In the meantime, Bunyan tossed to and fro, as it were between heaven and hell. It has been said that he paints too dark a picture of his moral condition when a young man, that he exaggerates his wickedness at this period, and afterwards wrestles with phantoms of his vivid imagination. But spiritual sins, though not so obvious as those that are sensual, may be just as real; and Bunyan's intensity of feeling and expression arose from the intensity of his spiritual nature.