God, as we know Him, is a gift to us from Christ.

God, as we know Him, is a gift to us from Christ.

To the spiritual perplexity which exercised so many of the rarest souls of the nineteenth century, God appeared as a read more

To the spiritual perplexity which exercised so many of the rarest souls of the nineteenth century, God appeared as a Being whom men desired to find but could not. But such a formula, though it truly represented one side of their situation, can never represent the whole of any human situation. For God is also a Being whom it ill suits any of us to find but from whom we cannot escape. Part of the reason why men cannot find God is that there is that in Him which they do not desire to find, so that the God whom they are seeking and cannot find is not the God who truly is. Perhaps we could not fail to find God, if it were really God whom we were seeking. And indeed the deepest reality of the situation is that contained in the discovery, which alone is likely at last to resolve our perplexity, that when we were so distressfully seeking that which was not really God, the true God had already found us, though at first we did not know that it was He by whom we had been found. There is a saying, "Be careful what you seek; you might find it." And some who have sought God only as a complacent ally of their own ambitions have found Him a consuming fire.

Commemoration of John Wyclif, Reformer, 1384 It has been too much the custom to regard the earliest Christian books read more

Commemoration of John Wyclif, Reformer, 1384 It has been too much the custom to regard the earliest Christian books as written in a specially Christian form of speech, standing apart and distinguishable from the common language of the eastern Roman provinces. Had that been the case, it is not too bold to say that the new religion could not have conquered the Empire. It was because Christianity appealed direct to the people, addressed them in their own language, and made itself comprehensible to them on their own plane of thought, that it met the needs and filled the heart of the Roman world.

If our common life is not a common course of humility, self-denial, renunciation of the world, poverty of spirit, and read more

If our common life is not a common course of humility, self-denial, renunciation of the world, poverty of spirit, and heavenly affection, we do not live the lives of Christians.

Concluding a short series on forgiveness: To live of love, it is to dry Thy tears, To seek read more

Concluding a short series on forgiveness: To live of love, it is to dry Thy tears, To seek for pardon for each sinful soul, To strive to save all men from doubts and fears, And bring them home to Thy benign control. Comes to my ear sin's wild and blasphemous roar; So, to efface each day, that burning shame, I cry: "O Jesus Christ! I Thee adore. I love Thy Name!".

Feast of Juliana of Norwich, Mystic, Teacher, c.1417 We of the churches often gather our robes away from contamination, read more

Feast of Juliana of Norwich, Mystic, Teacher, c.1417 We of the churches often gather our robes away from contamination, and thank God that we are not as other men. We don't despise God's name; in fact, we call upon it constantly to justify ourselves... If we object to meat-eating, we declare that God is vegetarian; if we abhor war, we proclaim a pacifist Deity. He who turned water into wine to gladden a wedding it now accused by many of favouring that abominable fluid grape juice. There can hardly be a more evil way of taking God's name in vain than this way of presuming to speak in it. For here is spiritual pride, the ultimate sin, in action -- the sin of believing in one's own righteousness. The true prophet says humbly, "To me, a sinful man, God spoke." But the scribes and Pharisees declare, "When we speak, God agrees." They feel no need of a special revelation, for they are always, in their own view, infallible. It is this self-righteousness of the pious that most breeds atheism, by inspiring all decent, ordinary men with loathing of the enormous lie.

But even the Christian, for all this satisfying and hopeful conviction, does not know the meaning of the mystery of read more

But even the Christian, for all this satisfying and hopeful conviction, does not know the meaning of the mystery of life, and if he is wise he does not pretend to. He has enough light to light him on his way, but there are a great many gaps in his knowledge. When he says, "One day we shall understand", he is by no means always uttering a pious platitude. Quite frequently he is voicing a solid conviction, a genuine facet of hope. At present his vision is severely limited, and that is probably just as well, if his sanity is to be preserved. But when he is free of the limitations of temporal life, he has every hope of being able to know as surely as he is at present known.

Maundy Thursday Jesus invites His saints To meet around His board; Here pardon'd rebels sit and read more

Maundy Thursday Jesus invites His saints To meet around His board; Here pardon'd rebels sit and hold Communion with their Lord. For food He give His flesh, He bids us drink His blood; Amazing favor! matchless grace Of our descending God! This holy bread and wine Maintains our fainting breath, By union with our living Lord And interest in His death. Let all our powers be join'd His glorious name to raise; Pleasure and love fill every mind, And every voice be praise.

Feast of John Coleridge Patteson, First Bishop of Melanesia, & his Companions, Martyrs, 1871 Knowing God is more read more

Feast of John Coleridge Patteson, First Bishop of Melanesia, & his Companions, Martyrs, 1871 Knowing God is more than knowing about Him; it is a matter of dealing with Him as He opens up to you, and being dealt with by Him as He takes knowledge of you. Knowing about Him is a necessary precondition of trusting in Him, but the width of our knowledge about Him is no gauge of our knowledge of Him.