Feast of Antony of Egypt, Abbot, 356 Commemoration of Charles Gore, Bishop, Teacher, Founder of the Community of the Resurrection, read more

Feast of Antony of Egypt, Abbot, 356 Commemoration of Charles Gore, Bishop, Teacher, Founder of the Community of the Resurrection, 1932 In the pure soul, whether it sing or pray, The Christ is born anew from day to day. The life that knoweth Him shall bide apart And keep eternal Christmas in the heart.

Grant that I may never rack a Scripture simile beyond the true intent thereof, lest, instead of sucking milk, I read more

Grant that I may never rack a Scripture simile beyond the true intent thereof, lest, instead of sucking milk, I squeeze blood out of it.

Commemoration of Crispin & Crispinian, Martyrs at Rome, c.285 In the last analysis, the service the Christian does is read more

Commemoration of Crispin & Crispinian, Martyrs at Rome, c.285 In the last analysis, the service the Christian does is not his, but Christ's. Therefore he must not feel too keenly the burden of responsibility, because at the end of the day all he can say is, "We are unprofitable servants". This knowledge, far from inhibiting action, actually releases the Christian from that appalling feeling of responsibility that has driven so many high-minded humanists to despair, even to suicide... Work done conscientiously by the Christian is his share in Christ's service; but it is Christ's service, and therefore the Christian need neither be proud because it has succeeded or overwhelmed because it has failed. The service of Christ is supremely expressed in the apparent failure of the Cross.

When we forgive evil we do not excuse it, we do not tolerate it, we do not smother it. We read more

When we forgive evil we do not excuse it, we do not tolerate it, we do not smother it. We look the evil full in the face, call it what it is, let its horror shock and stun and enrage us, and only then do we forgive it.

But what is worship? What ought to result from it? What is the point and peak and heart and centre read more

But what is worship? What ought to result from it? What is the point and peak and heart and centre of it? Is it the offering we bring to God of praise and adoration, of thanksgiving and sacrifice, our praise, our sacrifice to Him? That has its place, not legitimate only, but imperative. And yet to put that in the foreground is to make the service fundamentally man-centered and subjective, which, face to face with God, is surely almost unthinkably unseemly. Or is the ideal we should hold before us that other extreme, so ardently pressed on us these days, that, face to face with the Lord God Almighty, High and Holy, it is for us to forget ourselves and -- leaving behind our petty little human joys and needs and sins and risings above thanksgiving and petition and confession -- to lose ourselves in an awed adoration of God's naked and essential being, blessing and praising Him, not even for what he has done for us, and been for us, but for what, in Himself, He is. To me, that seems not an advance, but a pathetic throw-back to the primitive of Brahmanism. We shall not learn to know God better, nor how to worship Him more worthily, by careful rubbing out from memory every wonder of Christ's revelation of Him. [Excerpt continued tomorrow.].

For man to turn his back on God is to turn towards death; it involves ultimately the renunciation of every read more

For man to turn his back on God is to turn towards death; it involves ultimately the renunciation of every aspect of life. To deny God, man must ultimately deny that there is any law or reality. The full implications of this were seen in the [19th] century by two profound thinkers, one a Christian and the other a non-Christian. [Friedrich W.] Nietzsche recognized fully that every atheist is an unwilling believer to the extent that he has any element of justice or order in his life, to the very extent that he is even alive and enjoys life. In his earlier writings, Nietzsche first attempted the creation of another set of standards and values, affirming life for a time, until he concluded that he could not affirm life itself nor give it any meaning, any value, apart from God. Thus Nietzsche's ultimate counsel was suicide; only then, [he asserted] can we truly deny God: and in his own life, this brilliant thinker -- one of the clearest in his description of modern Christianity and the contemporary issue -- did in effect commit a kind of psychic suicide. The same concept was powerfully developed by [Fyodor M.] Dostoyevski, particularly in The Possessed, or, more literally, the Demon-Possessed. Kirilov, a thoroughly Nietzschean character, is very much concerned with denying God, asserting that he himself is God and that man does not need God. But at every point, Kirilov finds that no standard or structure in reality can be affirmed without ultimately asserting God, that no value can be asserted without being ultimately de rived from the Triune God. As a result, Kirilov committed suicide as the only apparently practical way of denying God and affirming himself -- for to be alive was to affirm this ontological deity in some fashion.

If you will study the history of Christ's ministry from Baptism to Ascension, you will discover that it is mostly read more

If you will study the history of Christ's ministry from Baptism to Ascension, you will discover that it is mostly made up of little words, little deeds, little prayers, little sympathies, adding themselves together in unwearied succession. The Gospel is full of divine attempts to help and heal, in the body, mind and heart, individual men. The completed beauty of Christ's life is only the added beauty of little inconspicuous acts of beauty -- talking with the woman at the well; going far up into the North country to talk with the Syrophenician woman; showing the young ruler the stealthy ambition laid away in his heart, that kept him out of the kingdom of Heaven; shedding a tear at the grave of Lazarus; teaching a little knot of followers how to pray; preaching the Gospel one Sunday afternoon to two disciples going out to Emmaus; kindling a fire and broiling fish, that His disciples might have a breakfast waiting for them when they came ashore after a night of fishing, cold, tired, discouraged. All of these things, you see, let us in so easily into the real quality and tone of God's interests, so specific, so narrowed down, so enlisted in what is small, so engrossed in what is minute.

When a man listens to the voice of the tempter within him, he is inclined to do as others do, read more

When a man listens to the voice of the tempter within him, he is inclined to do as others do, not to resist when temptation seems great. But when he looks into the laws of God, and hears the words of Christ, his natural sense of right and wrong is restored to him, and he becomes elevated, purified, and sanctified.

But as many things entice us to apostasy, so that it is difficult to keep us faithful to God in read more

But as many things entice us to apostasy, so that it is difficult to keep us faithful to God in the end, [Jude] calls the attention of the faithful to the last day. For the hope of that alone ought to sustain us, so that we may at no time despond; otherwise, we must necessarily fail every minute.