Feast of Hugh, Carthusian Monk, Bishop of Lincoln, 1200 [God desires] not that He may say to them, "Look read more

Feast of Hugh, Carthusian Monk, Bishop of Lincoln, 1200 [God desires] not that He may say to them, "Look how mighty I am, and go down upon your knees and worship", for power alone was never yet worthy of prayer; but that He may say thus: "Look, my children, you will never be strong but with my strength. I have no other to give you. And that you can get only by trusting in me. I can not give it you any other way. There is no other way.

Commemoration of Lanfranc, Prior of Le Bec, Archbishop of Canterbury, 1089 Only he who flings himself upward when the read more

Commemoration of Lanfranc, Prior of Le Bec, Archbishop of Canterbury, 1089 Only he who flings himself upward when the pull comes to drag him down, can hope to break the force of temptation. Temptation may be an invitation to hell, but much more is it an opportunity to reach heaven. At the moment of temptation, sin and righteousness are both very near the Christian; but, of the two, the latter is the nearer.

Commemoration of Charles Williams, Spiritual Writer, 1945 I thirst, but not as once I did, The vain delights of earth read more

Commemoration of Charles Williams, Spiritual Writer, 1945 I thirst, but not as once I did, The vain delights of earth to share; Thy wounds, Emmanuel, all forbid That I should seek my pleasures there. It was the sight of Thy dear cross First weaned my soul from earthly things; And taught me to esteem as dross The mirth of fools, and pomp of kings. I want that grace that springs from Thee, That quickens all things where it flows; And makes a wretched thorn like me Bloom as the myrtle or the rose. Dear fountain of delight unknown! No longer sink beneath the brim, But overflow, and pour me down A living and life-giving stream! For sure, if all the plants that share The notice of Thy Father's eye, None proves less grateful to His care, Or yields Him meaner fruit than I.

One attempt to reconcile the Gnostic doctrine [of the unreality of evilness] of matter with the apostolic teaching about Christ read more

One attempt to reconcile the Gnostic doctrine [of the unreality of evilness] of matter with the apostolic teaching about Christ was the theory that the body which our Lord took at His coming into the world was not a real body but a phantom one. He only seemed to inhabit a material body, and from the Greek word dokein ["to seem"], people who held this theory were known as Docetists. But if Christ's incarnation was unreal, His death and resurrection were also unreal; and the whole gospel message was thus evacuated of its truth and power: one unhappy legacy of this short-lived phase of Christian heresy remains to bedevil Christian witness to Muslims up to the present day. For when the Koran says of Jesus that "they did not kill Him, nor did they crucify Him, but they thought they did", we may infer that Muhammad was indebted for this idea to a Christian source tainted with Docetism.

Those who talk of reading the Bible "as literature" sometimes mean, I think, reading it without attending to the main read more

Those who talk of reading the Bible "as literature" sometimes mean, I think, reading it without attending to the main thing it is about; like reading Burke with no interest in politics, or reading the Aeneid with no interest in Rome... But there is a saner sense in which the Bible -- since it is, after all, literature -- cannot properly be read except as literature, and the different parts of it as the different sorts of literature they are. Most emphatically, the Psalms must be read as poems -- as lyrics, with all the licenses and all the formalities, the hyperboles, the emotional rather than logical connections, which are proper to lyric poetry... Otherwise we shall miss what is in them and think we see what is not.

A generation of Christians reared among push buttons and automatic machines is impatient of slower and less direct methods of read more

A generation of Christians reared among push buttons and automatic machines is impatient of slower and less direct methods of reaching their goals. We have been trying to apply machine-age methods to our relations with God. We read our chapter, have our short devotions, and rush away, hoping to make up for our deep inward bankruptcy by attending another gospel meeting or listening to another thrilling story told by a religious adventurer lately returned from afar. The tragic results of this spirit are all about us. Shallow lives, hollow religious philosophies, the preponderance of the element of fun in gospel meetings, the glorification of men, trust in religious externalities, quasi-religious fellowships, salesmanship methods, the mistaking of dynamic personality for the power of the Spirit; these and such as these are the symptoms of an evil disease, a deep and serious malady of the soul.

Feast of Perpetua, Felicity & their Companions, Martyrs at Carthage, 203 Use yourself then by degrees thus to worship read more

Feast of Perpetua, Felicity & their Companions, Martyrs at Carthage, 203 Use yourself then by degrees thus to worship Him, to beg His grace, to offer Him your heart from time to time, in the midst of your business, even every moment if you can. Do not always scrupulously confine yourself to certain rules, or particular forms of devotion; but act with a general confidence in God, with love and humility.

Assumptions based on faith are apparently an ever-present component in any system of belief -- whether these assumptions include the read more

Assumptions based on faith are apparently an ever-present component in any system of belief -- whether these assumptions include the existence of a personal God, or whether they begin with non-rational directionally-emergent forces governed by statistical probabilities. Our argument does not claim that evidences are so clear that faith is not needed. We do intend to imply, however, that the choice of a set of assumptions is a moral choice. Adherence to an epistemology is not something which merely "happens to" a person, but instead it reflects a component of his moral development. In some sense he is, in my judgment, morally responsible for adopting an epistemology even though it can be neither proved nor disproved to the satisfaction of those who oppose it.

Commemoration of Allen Gardiner, founder of the South American Missionary Society, 1851 Commemoration of Albert Schweitzer, Teacher, Physician, Missionary, 1965 read more

Commemoration of Allen Gardiner, founder of the South American Missionary Society, 1851 Commemoration of Albert Schweitzer, Teacher, Physician, Missionary, 1965 As we look out upon history and the world, it is with the same vision of all things in Christ which dominates the perceptions of all believers, without distinction of age, or race, or Church. Not a saint, a thinker, a hero, or a martyr of the Church, but we claim a share in his character, influence and achievements, by confessing the debt we owe to the great tradition which he has enriched by saintly consecration, true thought, or noble conduct.