Continuing a short series on prayer: We know that the wind blows; why should we not know that read more

Continuing a short series on prayer: We know that the wind blows; why should we not know that God answers prayer? I reply, What if God does not care to have you know it at second-hand? What if there would be no good in that? There is some testimony on record, and perhaps there might be much more were it not that, having to do with things so immediately personal, and generally so delicate, answers to prayer would naturally not often be talked about; but no testimony concerning the thing can well be conclusive; for, like a reported miracle, there is always some way to daff it; and besides, the conviction to be got that way is of little value: it avails nothing to know the thing by the best of evidence... `But if God is so good as you represent Him, and if He knows all that we need, and better far than we do ourselves, why should it be necessary to ask Him for anything?" In answer, What if He knows prayer to be the thing we need first and most? What if the main object in God's idea of prayer be the supplying of our great, our endless need -- the need of Himself? (Continued tomorrow).

Beware in your prayer, above everything, of limiting God, not only by unbelief, but by fancying that you know what read more

Beware in your prayer, above everything, of limiting God, not only by unbelief, but by fancying that you know what He can do.

Feast of George Herbert, Priest, Poet, 1633 It's true we cannot reach Christ's forti'th day Yet to go part of read more

Feast of George Herbert, Priest, Poet, 1633 It's true we cannot reach Christ's forti'th day Yet to go part of that religious way Is better than to rest: We cannot reach our Savior's purity; Yet we are bid, 'Be holy ev'n as He': In both let's do our best. Who goeth in the way which Christ hath gone Is much more sure to meet with Him than one That traveleth by-ways; Perhaps my God, though He be far before, May turn, and take me by the hand, and more, May strengthen my decays. Yet, Lord, instruct us to improve our fast By starving sin, and taking such repast As may our faults control; That ev'ry man may revel at his door, Not in his parlor -- banquetting the poor, And among those, his soul.

Sacrifice, contrary to much popular opinion, was not to the Hebrew some crude, temporary and merely typical institution, nor simply read more

Sacrifice, contrary to much popular opinion, was not to the Hebrew some crude, temporary and merely typical institution, nor simply a substitute for that dispensation until better things were to be provided later. Sacrifice was then the only sufficient means of remaining in harmonious relation to God. No Hebrew dared neglect this obligation. It was adequate for the period in which God intended it should serve. This is not the same as saying, however, that Levitical sacrifice was on an equal with the sacrifice of Christ, nor that the blood of bulls and goats could, from God's side, take away sins; but it is recognizing the reality of the divine institution of Mosaic worship, and looking, as too often Old Testament interpreters fail to do, at sacrifice and priestly ritual from the viewpoint of the Hebrew in the Old Testament dispensation. Sacrifice, to the pious Hebrew, was not something insignificant, nor simply a perfunctory ritual, but it was an important element in his moral obedience to the revealed will of God. Sacrifice was by its very nature, which involved faith and repentance on the part of the worshiper and the putting to death of his substitute victim; intensely personal, ethical, moral, and spiritual, because it was intended to reflect the attitude of the heart and will toward God.

Feast of Pentecost Feast of Augustine, first Archbishop of Canterbury, 605 It was something more than a glorified Jesus read more

Feast of Pentecost Feast of Augustine, first Archbishop of Canterbury, 605 It was something more than a glorified Jesus Christ in the heavens in which [the Apostles] believed. In the beginning, John the Baptist had taught his disciples to expect from Christ the baptism -- not of water only, as in his baptism -- but of the Spirit. Before His death, Jesus had sought to fill His disciples' minds with the expectation of this gift... And that Spirit had come in sensible power upon them some ten days after Jesus disappeared for the last time from their eyes... And this Spirit was the Spirit of God, but also, and therefore, the Spirit of Jesus. Jesus was not then merely a past example, or a remote Lord, but an inward presence and power. A mere example in past history becomes in experience a feebler and feebler power... But the example of Jesus was something much more than a memory. For He who had taught them in the past how to live was alive in the heavenly places and was working within them by His Spirit.

Commemoration of Swithun, Bishop of Winchester, c.862 Commemoration of Bonaventure, Franciscan Friar, Bishop, Peacemaker, 1274 There is no such read more

Commemoration of Swithun, Bishop of Winchester, c.862 Commemoration of Bonaventure, Franciscan Friar, Bishop, Peacemaker, 1274 There is no such thing as a post-Christian society. One generation may reject the Gospel itself, but it cannot reject it for future generations.

Feast of Agnes, Child Martyr at Rome, 304 Christians in their relationships should be the most human people read more

Feast of Agnes, Child Martyr at Rome, 304 Christians in their relationships should be the most human people you will ever see. This speaks for God in an age of inhumanity and impersonality and facelessness. When people look at us, their reaction should be, "These are human people" -- human, because we know that we differ from the animal, the plant, and the machine; and that personality is native to what has always been [human]. If they cannot look upon us and say, "They are real people", nothing else is enough. (Continued tomorrow).

Commemoration of Charles de Foucauld, Hermit, Servant of the Poor, 1916 Whoever loves much, does much.

Commemoration of Charles de Foucauld, Hermit, Servant of the Poor, 1916 Whoever loves much, does much.

It is as reasonable to suppose it the desire of all Christians to arrive at Christian perfection as to suppose read more

It is as reasonable to suppose it the desire of all Christians to arrive at Christian perfection as to suppose that all sick men desire to be restored to perfect health; yet experience shows us, that nothing wants more to be pressed, repeated, and forced upon our minds, than the plainest rules of Christianity.