Suppose Christianity is not a religion but a way of life, a falling in love with God, and, through Him, read more

Suppose Christianity is not a religion but a way of life, a falling in love with God, and, through Him, a falling in love with our fellows. Of course, such a way is hard and costly, but it is also joyous and rewarding even in the here-and-now. People who follow that Way know beyond all possible argument that they are in harmony with the purpose of God, that Christ is with them and in them as they set about His work in our disordered world. If anyone thinks this is perilous and revolutionary teaching, so much the better. That is exactly what they thought of the teaching of Jesus Christ. The light He brought to bear upon human affairs is almost unbearably brilliant: but it is the light of Truth, and in that light human problems can be solved.

Commemoration of Brooke Foss Westcott, Bishop of Durham, Teacher, 1901 The idea of "conviction" is complex. It involves the read more

Commemoration of Brooke Foss Westcott, Bishop of Durham, Teacher, 1901 The idea of "conviction" is complex. It involves the concepts of authoritative examination, of unquestionable proof, of decisive judgment, of punitive power. Whatever the final issue may be, he who "convicts" another places the truth of the case in dispute in a clear light before him, so that it must be seen and acknowledged as truth. He who then rejects the conclusion which the exposition involves, rejects it with his eyes open and at his peril. Truth seen as truth carries with it condemnation to all who refuse to welcome it.

Feast of Richard Hooker, Priest, Anglican Apologist, Teacher, 1600 Commemoration of Martin of Porres, Dominican Friar, 1639 The type read more

Feast of Richard Hooker, Priest, Anglican Apologist, Teacher, 1600 Commemoration of Martin of Porres, Dominican Friar, 1639 The type of Judaism in which Paul had grown up had become largely traditional: the word of the Lord, the Rabbis held, came to the prophets of old, but we can only preserve and interpret the truth they handed down. Jesus Christ, with a confidence that to the timid traditionalism of His time appeared blasphemous, asserted that He knew the Father and was prepared to let others into that knowledge. He did so, not by handing down a new tradition about God, but by making others sharers in His own attitude to God. This is what Paul means by "having the mind of Christ." It was this clear, unquestioning conviction that gave Paul his power as a missionary: but he expected it also in his converts. To them too "the world of knowledge" came "by the same Spirit". He prayed that God would give them a spirit of wisdom and revelation in the knowledge of Him. Such knowledge is, as Paul freely grants, only partial, but, so far as it goes, it is real, personal knowledge. In friendship between men there is a mutual knowledge which is never complete or free from mystery: yet you can know with a certainty nothing could shake, that your friend is "not the man to do such a thing", or that such-and-such a thing that you have heard is "just like him." You have a real knowledge which gives you a criterion. Such is the knowledge the Christian has of his Father.

Commemoration of James Hannington, Bishop of Eastern Equatorial Africa, Martyr in Uganda, 1885 We come to Jesus Christ: and read more

Commemoration of James Hannington, Bishop of Eastern Equatorial Africa, Martyr in Uganda, 1885 We come to Jesus Christ: and He does for us what He promised; and the thing works out. To our amazement, it works out. And then we settle down. We have had our own first-hand and irrefutable experience. But, instead of opening the windows to the glory of the sunshine so evidently there, instead of being incited to a hugeness of faith by what Christ has already done for us, we can't believe that there can be anything more, or that even He can work, for us, anything better. That first foretaste satisfies us. And so we camp for life out on the confines of the Kingdom, and never press on to inherit what is there and meant for us.

Deep unto deep, O Lord, Crieth in me, Gathering strength I come, Lord, unto Thee. Jesus of read more

Deep unto deep, O Lord, Crieth in me, Gathering strength I come, Lord, unto Thee. Jesus of Calvary, Smitten for me, Ask what Thou wilt, but give Love to me.

The love of Christ both wounds and heals, it fascinates and frightens, it kills and makes alive, it draws and read more

The love of Christ both wounds and heals, it fascinates and frightens, it kills and makes alive, it draws and repulses. There can be nothing more terrible or wonderful than to be stricken with love for Christ so deeply that the whole being goes out in a pained adoration of His person, an adoration that disturbs and disconcerts while it purges and satisfies and relaxes the deep inner heart.

"The Kingdom of Heaven", said the Lord Christ, "is among you." But what, precisely, is the Kingdom of Heaven? You read more

"The Kingdom of Heaven", said the Lord Christ, "is among you." But what, precisely, is the Kingdom of Heaven? You cannot point to existing specimens, saying, "Lo, here!" or "Lo, there!" You can only experience it. But what is it like, so that when we experience it we may recognize it? Well, it is a change, like being born again and relearning everything from the start. It is secret, living power -- like yeast. It is something that grows, like seed. It is precious like buried treasure, like a rich pearl, and you have to pay for it. It is a sharp cleavage through the rich jumble of things which life presents: like fish and rubbish in a draw-net, like wheat and tares; like wisdom and folly; and it carries with it a kind of menacing finality; it is new, yet in a sense it was always there -- like turning out a cupboard and finding there your own childhood as well as your present self; it makes demands, it is like an invitation to a royal banquet -- gratifying, but not to be disregarded, and you have to live up to it; where it is equal, it seems unjust; where it is just it is clearly not equal -- as with the single pound, the diverse talents, the labourers in the vineyard, you have what you bargained for; it knows no compromise between an uncalculating mercy and a terrible justice -- like the unmerciful servant, you get what you give; it is helpless in your hands like the King's Son, but if you slay it, it will judge you; it was from the foundations of the world; it is to come; it is here and now; it is within you. It is recorded that the multitudes sometimes failed to understand.

In all the sins of men, God principally regards the principle -- that is, the heart.

In all the sins of men, God principally regards the principle -- that is, the heart.

Feast of Teresa of Avila, Mystic, Teacher, 1582 Our body has this defect that, the more it is read more

Feast of Teresa of Avila, Mystic, Teacher, 1582 Our body has this defect that, the more it is provided care and comforts, the more needs and desires it finds.