If Christianity should happen to be true -- that is to say, if its God is the real God of read more

If Christianity should happen to be true -- that is to say, if its God is the real God of the universe -- then defending it may mean talking about anything and everything. Things can be irrelevant to the proposition that Christianity is false, but nothing can be irrelevant to the proposition that Christianity is true. [All] things not only may have something to do with the Christian God, but must have something to do with Him if He lives and reigns.

Feast of William Temple, Archbishop of Canterbury, Teacher, 1944 Gambling challenges the view of life which the Christian Church read more

Feast of William Temple, Archbishop of Canterbury, Teacher, 1944 Gambling challenges the view of life which the Christian Church exists to uphold and extend. Its glorification of mere chance is a denial of the Divine order of nature. To risk money haphazard is to disregard the insistence of the Church in every age of living faith that possessions are a trust, and that men must account to God for their use. The persistent appeal to covetousness is fundamentally opposed to the unselfishness which was taught by Jesus Christ and by the New Testament as a whole. The attempt (which is inseparable from gambling) to make a profit out of the inevitable loss and possible suffering of others is the antithesis of that love of one's neighbour on which our Lord insisted.

Commemoration of Mellitus, First Bishop of London, 624 Forgiveness breaks the chain of causality because he who forgives you read more

Commemoration of Mellitus, First Bishop of London, 624 Forgiveness breaks the chain of causality because he who forgives you -- out of love -- takes upon himself the consequences of what you have done. Forgiveness, therefore, always entails a sacrifice.

Commemoration of William Wilberforce, Social Reformer, 1833 It seems to be an opinion pretty generally prevalent, that kindness and read more

Commemoration of William Wilberforce, Social Reformer, 1833 It seems to be an opinion pretty generally prevalent, that kindness and sweetness of temper; sympathizing, benevolent, and generous affections; attention to what in the world's estimation are the domestic, relative, and social duties; and, above all, a life of general activity and usefulness, may well be allowed, in our imperfect state, to make up for the defect of what, in strict propriety of speech, is termed religion. Many, indeed, will unreservedly declare, and more will hint, the opinion that the difference between the qualities above mentioned and religion, is rather a verbal or logical, than a real and essential difference; for in truth, what are they but religion in substance if not in name? Is it not the great end of religion, and, in particular, the glory of Christianity, to extinguish the malignant passions; to curb the violence, to control the appetites, and to smooth the asperities of man; to make us compassionate and kind, and forgiving one to another; to make us good husbands, good fathers, good friends; and to render us active and useful in the discharge of the relative social and civil duties? We do not deny that, in the general mass of society, and particularly in the lower orders, such conduct and tempers can not be diffused and maintained by any other medium than that of religion. But if the end be effected, surely it is only an unnecessary refinement to dispute about the means. It is even to forget your own principles; and to refuse its just place to solid, practical virtue, while you assign too high a value to speculative opinions.

Wisdom stands at the turn in the road and calls upon us publicly, but we consider it false and despise read more

Wisdom stands at the turn in the road and calls upon us publicly, but we consider it false and despise its adherents.

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 This idea of the Bible's unity is not a concept which is imposed upon the Bible because of the dogmatic assertion that it is verbally inspired. To the contrary, it is inherent in the Bible, for the Bible declares itself to be the Word of God. If it be the Word of God, its various teachings should all form a coherent unity. This presupposition of the Bible's unity provides a test for the validity of a system of interpretation: if the system is not able to demonstrate the Bible's unity, it must be an inadequate system.

The smallest things become great when God requires them of us; they are small only in themselves; they are always read more

The smallest things become great when God requires them of us; they are small only in themselves; they are always great when they are done for God, and when they serve to unite us with Him eternally.

Impersonal realities do indeed exercise over me some kinds of constraint, as does the wind when it constrains me to read more

Impersonal realities do indeed exercise over me some kinds of constraint, as does the wind when it constrains me to battle against it or the rain when it compels me to take shelter. But the constraint of which I have been speaking is of a wholly different kind; it is a constraint to be pure-minded and loyal-hearted, to be kind and true and tender, and to love my neighbour as myself. And what could possibly be meant by saying that any reality of an impersonal kind could exercise over me such a constraint as that? I have never been able to see that it could mean anything at all. I have never been able to see how any being that is not a person could possess a moral and spiritual claim over me.

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 If 'religion' is understood... as man's search for God on man's own terms, as his effort to make some kind of adjustment to the 'ground of being' on a level less radical than that of the self-forgetful commitment of faith, it clearly can become faith's greatest enemy, the last bastion of human pride to hold out against God. The experience of the Jews in relation to Jesus, and of the churches throughout the ages, demonstrates that this is the most persistent and far-reaching temptation which confronts men. To call attention to this is always an urgently necessary part of the prophetic ministry within the Church.