There were ten lepers healed, and only one turned back to give thanks, but it is to be noticed that read more

There were ten lepers healed, and only one turned back to give thanks, but it is to be noticed that our Lord did not recall His gift from the other nine because of their lack of gratitude. When we begin to lessen our acts of kindness and helpfulness because we think those who receive do not properly appreciate what is done for them, it is time to question our own motives.

Continued from yesterday: The result of all this is that the Christian is a free man. It is here read more

Continued from yesterday: The result of all this is that the Christian is a free man. It is here to be observed that the term "freedom" is ambiguous in common usage. It is sometimes used to imply that a man can do just as he likes, undetermined by any external force. To this the determinist replies that as a matter of fact this freedom is so limited by the laws which condition man's empirical existence as to be illusory. The rejoinder from the advocates of free will is that no external force can determine a man's moral conduct (and with mere automatism we are not concerned), unless it is presented in consciousness, and that in being so presented it becomes a desire, a temptation, or a motive. In suffering himself to be determined by these, the man is not submitting to external control, but to something which he has already made a part of himself, for good or ill. When, however, we have said that, we are faced with a further problem. Not all that is desired is desirable, and in being moved by my immediate desire I may be balking myself of that ultimate satisfaction which is the real object of all effort. If that is so, then to "do as I like" may well be no freedom at all. There is a law of our being which forbids satisfaction to be found along that line, as it is written, "He gave them their desire, and sent leanness into their souls." (Ps. 106:15) (Continued tomorrow).

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.

For the Christian, heaven is where Jesus is. We do not need to speculate on what heaven will be like. read more

For the Christian, heaven is where Jesus is. We do not need to speculate on what heaven will be like. It is enough to know that we will be for ever with Him. When we love anyone with our whole hearts, life begins when we are with that person; it is only in their company that we are really and truly alive. It is so with Christ. In this world our contact with Him is shadowy, for we can only see through a glass darkly. It is spasmodic, for we are poor creatures and cannot live always on the heights. But the best definition of it is to say that heaven is that state where we will always be with Jesus, and where nothing will separate us from Him any more.

For many years the Christians met in homes and never possessed any special buildings for their gatherings. As religio illicita, read more

For many years the Christians met in homes and never possessed any special buildings for their gatherings. As religio illicita, no thought could be had of a permanent structure for gatherings. This would only facilitate matters for the Roman government in its merciless persecutions. The early Church was very conscious of its pilgrim character in a world which was at enmity with God.

Inward rest... gives an air of leisure to [Christ's] crowded life: above all, there is in this Man a secret read more

Inward rest... gives an air of leisure to [Christ's] crowded life: above all, there is in this Man a secret and a power of dealing with the waste-products of life, the waste of pain, disappointment, enmity, death -- turning to divine uses the abuses of man, transforming arid places of pain to fruitfulness, triumphing at last in death, and making a short life of thirty years or so, abruptly cut off, to be a "finished" life. We cannot admire the poise and beauty of this human life, and then ignore the things that made it.

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 Athanasius, Bishop of Alexandria, Teacher, 373 The Hebrew word, nabi, translated "prophet" in English Bibles, has the read more

Feast of Athanasius, Bishop of Alexandria, Teacher, 373 The Hebrew word, nabi, translated "prophet" in English Bibles, has the connotation of "message bearer". The prophets were men called by God to serve as His messengers to a stubborn and unheeding people. They were always careful to point out that they were not voicing their own wisdom. Their warnings, entreaties, and promises were always prefaced by the awesome proclamation: "Thus says the Lord..." When the prophets did engage in prognostication, they usually were concerned with events which were fairly close at hand, such as the Assyrian conquest of Israel and the Babylonian conquest of Judah (both of which they foretold with deadly accuracy). But occasionally a prophet's vision ranged farther into the future, to the day when God would enter into a new covenant with his rebellious children. The hope of reconciliation was often linked with the coming of a very particular person, a Messiah or Savior. What made the prophets so sure that they had a right--nay, a duty, to speak in the name of God? It is clear from their writings that they were not megalomaniacs who confused their own thoughts with the voice of God. On the contrary, they were humble men, awe-stricken by the responsibilities thrust upon them... The prophets minced no words in their indictments of the sins of Israel and Judah, and they trod especially hard on the toes of the rich, the powerful, and the pious. The Establishment responded then as some church members are wont to respond now when a preacher speaks out on controversial public issues: "One should not preach of such things!" (Micah 2:6).

Feast of Vincent de Paul, Founder of the Congregation of the Mission (Lazarists), 1660 If I mistake, He will read more

Feast of Vincent de Paul, Founder of the Congregation of the Mission (Lazarists), 1660 If I mistake, He will forgive me. I do not fear Him: I only fear lest, able to see and write these things, I should fail of witnessing and myself be, after all, a castaway -- no king but a talker: no disciple of Jesus, ready to go with Him to the death, but an arguer about the truth.