Feast of Cyril & Methodius, Missionaries to the Slavs, 869 & 885 Commemoration of Valentine, Martyr at Rome, c.269 read more

Feast of Cyril & Methodius, Missionaries to the Slavs, 869 & 885 Commemoration of Valentine, Martyr at Rome, c.269 Those of a strong doctrinal background... assumed that Christ tied the knot when the catechism was memorized and parroted correctly. The result: a generation so obsessed with saying it right, they hardly dare say it at all.

Commemoration of Theodore of Tarsus, Archbishop of Canterbury, 690 The peculiarity of ill temper is that it is the read more

Commemoration of Theodore of Tarsus, Archbishop of Canterbury, 690 The peculiarity of ill temper is that it is the vice of the virtuous. It is often the one blot on an otherwise noble character. You know men who are all but perfect, and women who would be entirely perfect, but for an easily ruffled, quick-tempered, or "touchy" disposition. This compatibility of ill temper with high moral character is one of the strangest and saddest problems of ethics... No form of vice -- not worldliness, not greed of gold, not drunkenness itself -- does more to unChristianize society than evil temper. For embittering life, for breaking up communities, for destroying the most sacred relationships, for devastating homes, for withering up men and women, for taking the bloom off of childhood -- in short, for sheer, gratuitous misery-producing power -- this influence stands alone.

A basic trouble is that most Churches limit themselves unnecessarily by addressing their message almost exclusively to those who are read more

A basic trouble is that most Churches limit themselves unnecessarily by addressing their message almost exclusively to those who are open to religious impression through the intellect, whereas ... there are at least four other gateways -- the emotions, the imagination, the aesthetic feeling, and the will -- through which they can be reached.

Commemoration of Caroline Chisholm, Social Reformer, 1877 I can see no intellectual objection to the statement that God's power read more

Commemoration of Caroline Chisholm, Social Reformer, 1877 I can see no intellectual objection to the statement that God's power is not limited by anything outside His own creative purpose: in that sense He is omnipotent, but it is even impossible for Him to exercise that power in certain ways without thereby ceasing to be our Father. In that sense God is not omnipotent: He is limited by His own nature, by His perfect goodness and mercy; for the omnipotence of God means nothing apart from His Fatherly love. In particular, this limitation of the power of God is to be found in the measure of freedom which, as His children, we enjoy. God shares His power with us so that, for a time at least, if we so determine, we can break His laws and frustrate His plans, but also so that we can give to Him, if we choose, the free allegiance of our hearts and minds, and become children at His Family Table, drawn together by the compulsion of His love, and not the exercise of His might.

Feast of Leo the Great, Bishop of Rome, 461 Lord, forgive -- That I have dwelt too long on Golgotha, read more

Feast of Leo the Great, Bishop of Rome, 461 Lord, forgive -- That I have dwelt too long on Golgotha, My wracked eyes fixed On Thy poor, tortured human form upon the cross, And have not seen The lilies in Thy dawn-sweet garden bend To anoint Thy risen feet; nor known the ways Thy radiant spirit walks abroad with men.

Feast of Christina Rossetti, Poet, 1894 Am I a stone, and not a sheep, That I can stand, 0 read more

Feast of Christina Rossetti, Poet, 1894 Am I a stone, and not a sheep, That I can stand, 0 Christ, beneath Thy cross, To number drop by drop Thy Blood's slow loss, And yet not weep? Not so those women loved Who with exceeding grief lamented Thee; Not so fallen Peter weeping bitterly; Not so the thief was moved; Not so the Sun and Moon Which hid their faces in a starless sky: A horror of great darkness at broad noon I only I. Yet give not o'er But seek Thy sheep, true Shepherd of the flock; Greater than Moses, turn and look once more And smite a rock.

Concluding a short series on prayer: He that seeks God in everything is sure to find God in everything. read more

Concluding a short series on prayer: He that seeks God in everything is sure to find God in everything. When we thus live wholly unto God, God is wholly ours and we are then happy in all the happiness of God; for by uniting with Him in heart, and will, and spirit, we are united to all that He is and has in Himself. This is the purity and perfection of life that we pray for in the Lord's Prayer, that God's kingdom may come and His will be done in us, as it is in Heaven. And this we may be sure is not only necessary, but attainable by us, or our Saviour would not have made it a part of our daily prayer.

The power of God is the worship He inspires. That religion is strong which in its ritual and its modes read more

The power of God is the worship He inspires. That religion is strong which in its ritual and its modes of thought evokes an apprehension of the commanding vision. The worship of God is not a rule of safety: it is an adventure of the spirit, a flight after the unattainable. The death of religion comes with the repression of the high hope of adventure.

Feast of Edward the Confessor, 1066 Our wills are not ours to be crushed and broken; they are read more

Feast of Edward the Confessor, 1066 Our wills are not ours to be crushed and broken; they are ours to be trained and strengthened. Our affections are not ours to be blighted and crucified; they are ours to be deepened and purified. The rich opportunities of life are not held out to us only to be snatched away by an invisible hand patiently waiting for the hour when the cup is sweetest; they are given to us that we may grow, alike through their rise or their withdrawal. They are real, they are sweet, and they are worthy of our longing for them; we gain nothing by calling them dross, or the world an illusion, or ourselves the victims of deception, or by exalting renunciation as the highest virtue. When these opportunities are denied us, it is a real, not an imaginary, loss which we sustain; and our part is not that of bare renunciation, of simple surrender; our part is to recognize the loss, to bear the pain, and to find a deeper and richer life in doing the will of God.