Feast of John Vianney, Curè d'Ars, 1859 I love my God, but with no love of mine For I read more

Feast of John Vianney, Curè d'Ars, 1859 I love my God, but with no love of mine For I have none to give; I love Thee, Lord, but all that love is Thine, For by Thy life I live. I am as nothing, and rejoice to be Emptied and lost and swallowed up in Thee.

Common experience declares how momentary and how useless are those violent fits and gusts of endeavours which proceed from fear read more

Common experience declares how momentary and how useless are those violent fits and gusts of endeavours which proceed from fear and uncertainty, both in things spiritual and things temporal, or civil. Whilst men are under the power of actual impressions from such fears, they will convert to God, yea, they will turn in a moment, and perfect their holiness in an instant; but so soon as that impression wears off (as it will do on every occasion, and upon none at all) such persons are as dead and cold towards God as the lead or iron, which but now ran in a fiery stream, is now when the heat is departed from it.

The heart must be kept tender and pliable; otherwise agnosticism converts to skepticism. In such a case, the value of read more

The heart must be kept tender and pliable; otherwise agnosticism converts to skepticism. In such a case, the value of apologetics is voided, for apologetics is aimed at persuading doubters, not at refuting the defiant. He who demands a kind of proof that the nature of the case renders impossible, is determined that no possible evidence shall convince him.

Christians have burnt each other, quite persuaded.
That all the Apostles would have done as they did.

Christians have burnt each other, quite persuaded.
That all the Apostles would have done as they did.

Concluding a series on God and the human condition: Those old Greek gods are not just poetry and legend. read more

Concluding a series on God and the human condition: Those old Greek gods are not just poetry and legend. In them the Ancients personified living realities -- intelligence, beauty, love, or lust, which are still at work in our hearts, and which fashion our persons. The language they speak is that of image and myth, which touches the person much more directly than the explicit language of science and the intellectual dialectic of the modern world. It is also the language of the Bible, of the parables of Christ, which the rationalist of today finds it so difficult to understand, of the Word of God which demands of us not a discussion but a personal decision.

Commemoration of Brigid, Abbess of Kildare, c.525 We can all call to mind movements which have begun as pure read more

Commemoration of Brigid, Abbess of Kildare, c.525 We can all call to mind movements which have begun as pure upsurges of fresh spiritual vitality, breaking through and revolting against the hardened structure of the older body, and claiming, in the name of the Spirit, liberty from outward forms and institutions. And we have seen how rapidly they develop their own forms, their own structures of thought, of language, and of organisation. It would surely be a very unbiblical view of human nature and history to think -- as we so often, in our pagan way, do -- that this is just an example of the tendency of all things to slide down from a golden age to an age of iron, to identify the spiritual with the disembodied, and to regard visible structure as equivalent to sin. We must rather recognise here a testimony to the fact that Christianity is, in its very heart and essence, not a disembodied spirituality, but life in a visible fellowship, a life which makes such total claim upon us, and so engages our total powers, that nothing less than the closest and most binding association of men with one another can serve its purpose. ... Lesslie Newbigin, The Household of God February 2, 2000 THE PRESENTATION OF CHRIST IN THE TEMPLE Persons that are well affected to religion, that receive instructions of piety with pleasure and satisfaction, often wonder how it comes to pass that they make no greater progress in that religion which they so much admire. Now the reason of it is this: it is because religion lives only in their head, but something else has possession of their heart; and therefore they continue from year to year mere admirers and praisers of piety, without ever coming up to the reality and perfection of its precepts.

How do the words
of the Peaceful Master
become the tirades
of warmonger pastors?

How do the words
of the Peaceful Master
become the tirades
of warmonger pastors?

The doctrine of the blessed Trinity is a reminder of the supernaturalness of biblical Christianity. The doctrine defies rationalization, yet read more

The doctrine of the blessed Trinity is a reminder of the supernaturalness of biblical Christianity. The doctrine defies rationalization, yet it provides for the believer the answer to the unity and diversity of the world.

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.