Feast of Augustine, Bishop of Hippo, Teacher, 430 None can become fit for the future life, who hath read more

Feast of Augustine, Bishop of Hippo, Teacher, 430 None can become fit for the future life, who hath not practiced himself for it now.

Feast of Justin, Martyr at Rome, c.165 Commemoration of Angela de'Merici, Founder of the Institute of St. Ursula, 1540 read more

Feast of Justin, Martyr at Rome, c.165 Commemoration of Angela de'Merici, Founder of the Institute of St. Ursula, 1540 It has been said that agapao refers to "the love of God" and phileo is only "the love of men." But this distinction is only a very small part of the difference, and as such is in itself incorrect. Both of these words may convey intense emotion or may be relatively weak in their meanings. These words do not indicate degree of love, but kinds of love. Agapao refers to love which arises from a keen sense of the value and worth in the object of our love, and phileo describes the emotional attachment which results from intimate and prolonged association. That is why in the Scriptures we are never commanded to "love" with the word phileo. Even when husbands and wives are instructed to love one another, the word agapao is used, for it is impossible to command that kind of love which can arise only from intimate association. On the other hand, the saints are admonished to appreciate profoundly the worth and value in others, and agapao is used to convey this meaning. All Christians are not necessarily to have sentimental attachments for one another (phileo). This would be impossible, for our circle of intimate friends is limited by the nature of our lives. But we can all be commanded to appreciate intensely the worth of others.

Feast of Teresa of Avila, Mystic, Teacher, 1582 Our body has this defect that, the more it is read more

Feast of Teresa of Avila, Mystic, Teacher, 1582 Our body has this defect that, the more it is provided care and comforts, the more needs and desires it finds.

Commemoration of Douglas Downes, Founder of the Society of Saint Francis, 1957 Who seeks for heaven alone to read more

Commemoration of Douglas Downes, Founder of the Society of Saint Francis, 1957 Who seeks for heaven alone to save his soul May keep the path, but will not reach the goal; While he who walks in love may wander far, Yet God will bring him where the blessed are.

Commemoration of James Hannington, Bishop of Eastern Equatorial Africa, Martyr in Uganda, 1885 Give me a stout heart to read more

Commemoration of James Hannington, Bishop of Eastern Equatorial Africa, Martyr in Uganda, 1885 Give me a stout heart to bear my own burdens. Give me a willing heart to bear the burdens of others. Give me a believing heart to cast all burdens upon Thee, O Lord.

Feast of Matthias the Apostle Much of the present dilemma and chaotic condition of both the secular and read more

Feast of Matthias the Apostle Much of the present dilemma and chaotic condition of both the secular and religious worlds today finds its cause with the setting aside of the "thus saith the Lord" by the clergy. A long series of rejections and subsequent attendant conditions follow the rejections of the Bible as God's Word. Next to that rejection has come the rejection of the God of the Bible. Next, there usually follows a rejection of the Bible's presentation of man as a lost rebel against God, [and then] comes the rejection of biblical morality and ethics. [After] all of these, the next step is a short one--the rejection of biblical obedience to the laws of God and man. And, of course, many more items of rejection can be added to the list. But the crucial point here is that all of these can be traced back to the initial rejection of the absolute authority of Holy Writ.

There must be a constant and increasing appreciation that though sin still remains it does not have the mastery. There read more

There must be a constant and increasing appreciation that though sin still remains it does not have the mastery. There is a total difference between surviving sin and reigning sin, the regenerate in conflict with sin and the unregenerate complacent to sin. It is one thing for sin to live in us: it is another for us to live in sin. It is of paramount concern for the Christian and for the interests of his sanctification that he should know that sin does not have the dominion over him, that the forces of redeeming, regenerative, and sanctifying grace have been brought to bear upon him in that which is central in his moral and spiritual being, that he is the habitation of God through the Spirit, and that Christ has been formed in him the hope of glory.

Jesus Christ is end of all, and the centre to which all tends. Whoever knows Him knows the reason of read more

Jesus Christ is end of all, and the centre to which all tends. Whoever knows Him knows the reason of everything.

If we are to accept the teaching of Jesus at all, then the only test of the reality of a read more

If we are to accept the teaching of Jesus at all, then the only test of the reality of a man's religion is his attitude to his fellow men. The only possible proof that a man loves God is the demonstrated fact that he loves his fellow men.