A conversion is incomplete if it does not leave one integrated into the Church. By this we do not mean read more

A conversion is incomplete if it does not leave one integrated into the Church. By this we do not mean any particular part of the Church; what we do mean is that conversion must leave one linked in loving fellowship with one's fellow believers. Conversion is not something simply between a man and Jesus Christ, with no other person involved. True, it may start in that way; but it cannot end in that way. Conversion is not individualistic. It is, in fact, just the opposite. It joins man to his fellow men, and certainly does not separate him from them. (Continued tomorrow).

Doubt, rather than faith, is high among the causes of the religious boom. And the church's response to this current read more

Doubt, rather than faith, is high among the causes of the religious boom. And the church's response to this current situation will reveal, better than anything else, our faith in God -- or our faithlessness. If we churchmen interpret such pervasive doubt as a threat, then we will do as the church has done so often in the past: we will substitute the church for God, and make our church-centered activities into an ersatz kingdom of God. Our faithlessness will be evident in the easy paraphrase of the hard truth of the gospel, and in the lapse from the critical loyalty that God requires of us, into the vague and corrupting sentimentalism that has so marred American Protestantism. Or the church can interpret the present religious situation as a promise, as God's recall of His people to a new reformation. Our faithfulness to God-in-Christ will be manifest in the willingness to be honest with ourselves and with the gospel. Then we may view the church, not as an end in itself, but as the point of departure into the world for which the Son of God died. Which will it be?

Feast of Cuthbert, Bishop of Lindisfarne, Missionary, 687 It seems clear that those people who personally are completely read more

Feast of Cuthbert, Bishop of Lindisfarne, Missionary, 687 It seems clear that those people who personally are completely convinced of justification by grace alone, and who heartily grant to people of another color the right to the same justification (as long as they remain in their own churches, schools, ghettos, handyman occupations), give an ugly expression to the Augustinian and Reformation understanding of justification. By their emphasis upon the primacy of individual justification, they deny the immediate social character and impact of the justification of the Jews and Gentiles, and they obstruct or delay the changes in common life which belong to the "new creation".

Ascension Feast of John and Charles Wesley, Priests, Poets, Teachers, 1791 & 1788 The grand reason why the read more

Ascension Feast of John and Charles Wesley, Priests, Poets, Teachers, 1791 & 1788 The grand reason why the miraclous gifts were so soon withdrawn was not only that faith and holiness were well-nigh lost, but that dry, formal, orthodox men began then to ridicule whatever gifts they had not themselves and to cry them all [down] as evil madness or imposture.

The final reality, and the ultimate fact of our total situation to which we need to be adjusted, is God. read more

The final reality, and the ultimate fact of our total situation to which we need to be adjusted, is God. That indeed would be my definition of God: God is He with whom we have ultimately to do, the final reality to which we have to face up, and with whom we have, in the last resort, to reckon.

Commemoration of Samuel Seabury, First Anglican Bishop in North America, 1796 The fall was simply this, that some read more

Commemoration of Samuel Seabury, First Anglican Bishop in North America, 1796 The fall was simply this, that some creature -- that is, something which is not God -- took His place with man; and man, trusting the creature more than God, walked in its light -- or darkness -- rather than in fellowship with God. Righteousness comes back when man by faith is brought to walk with God again, and to give Him His true place by acting or being acted upon in all things according to His will. Anything, therefore, not of faith is sin. And all such sin is bondage. Self-will is bondage, for self-will or independence of God means dependence on a creature; and we cannot be dependent on a creature, be it what it may, without (more or less) becoming subject to it. What has not been given up for money, or for some creature's love? But who has ever thus served the creature more than the Creator without waking at last to feel he is a bondman? I say nothing of the worse bondage which comes from our self-will, in the indulgence of our own thoughts, or passions, or affections. Even the very energies of faith, while, as yet unchastened, it acts from self, ... may only bring forth more bondage... Who but God can set men free? And He sets them free as they walk with Him. All independence of Him is darkness.

The genius of the Methodist movement, which enabled it to conquer the raw lives of workingmen in industrial England, and read more

The genius of the Methodist movement, which enabled it to conquer the raw lives of workingmen in industrial England, and the raw lives of men and women on the American frontier, was the "class meeting" -- ten members and their leader, meeting regularly for mutual encouragement, rebuke, nurture, and prayer.

Feast of Vincent de Paul, Founder of the Congregation of the Mission (Lazarists), 1660 If you have failings, ask read more

Feast of Vincent de Paul, Founder of the Congregation of the Mission (Lazarists), 1660 If you have failings, ask God often whether it be His honour and pleasure to take them away from you; for without Him you can do nothing. If he takes them away, thank Him; but if He does not do that, you will bear it no more, however, as the defect of a sin, but as a great trial with which you are to gain merit and practice patience. You should be content, whether or not He accords you His gift.

Feast of Hildegard, Abbess of Bingen, Visionary, 1179 (Peter) Waldo, a business-man in Lyons, France, in about A.D. read more

Feast of Hildegard, Abbess of Bingen, Visionary, 1179 (Peter) Waldo, a business-man in Lyons, France, in about A.D. 1170 became intensely curious as to the content of the Scriptures. But he could not read Latin, and so the Scriptures were a closed book to him. However, he hired two money-minded priests, who, in violation of strict regulations, translated the Bible for him into Provençal, the language of southern France. The content of the Word of God made such an impression upon this earnest man that he gave up his business, took upon himself a vow of poverty, and dedicated himself to the simple preaching of the contents of God's Word. The Latin of the Church only mystified its hearers [but] Waldo's humble preaching edified the souls of men. His words were not spectacular but powerful, as he pleaded with them to repent. Much of his preaching and that of his followers consisted in reciting long passages of Scripture in the vernacular. Many of them could not afford an expensive handwritten copy of the Bible, and the ecclesiastical authorities could too easily rob them of such a book; but they could not erase the words which were treasured in the heart.