Commemoration of Wulfstan, Bishop of Worcester, 1095 It was his steadfast and unalterable conviction that for a man who read more

Commemoration of Wulfstan, Bishop of Worcester, 1095 It was his steadfast and unalterable conviction that for a man who has wrapped his will in God's will, put his life consciously into the stream of the divine Life, freed his soul from all personal ambitions, taken his life on trust as a divine gift -- that for such a man there is an over-ruling Providence which guards and guides him in every incident of his life, from the greatest to the least. He held that all annoyances, frustrations, disappointments, mishaps, discomforts, hardships, sorrows, pains, and even final disaster iteself, are simply God's way of teaching us lessons that we could never else learn. That circumstances do not matter, are nothing, but that the response of the spirit that meets them is everything; that there is no situation in human life, however apparently adverse, nor any human relationship, however apparently uncongenial, that cannot be made, if God be in the heart, into a thing of perfect joy; that, in order to attain this ultimate perfection, one must accept every experience and learn to love all persons... that the worth of life is is not to be measured by its results in achievement or success, but solely by the motives of the heart and the efforts of one's will.

Forgiveness is the economy of the heart... forgiveness saves the expense of anger, the cost of hatred, the waste of read more

Forgiveness is the economy of the heart... forgiveness saves the expense of anger, the cost of hatred, the waste of spirits.

Every Christian, by virtue of membership in the Church, has a vocation to share in the ministry of Christ to read more

Every Christian, by virtue of membership in the Church, has a vocation to share in the ministry of Christ to the world which has been entrusted to the Church. The vocation is answered in the home and office and factory and field. There it is that the People of God bears its witness to the vocation of the People of God, a people with a people's diversity and complex vitality, a people comprising a multiplicity of cultures and histories and colours and tongues, a people and not a collection of individuals, a people bound together in allegiance to one King and in obedience to one purpose.

It is not God's way that great blessings should descend without the sacrifice first of great sufferings. If the truth read more

It is not God's way that great blessings should descend without the sacrifice first of great sufferings. If the truth is to be spread to any wide extent among the people, how can we dream, how can we hope, that trial and trouble shall not accompany its going forth.

Feast of Perpetua, Felicity & their Companions, Martyrs at Carthage, 203 The term "baptism in (or of) the read more

Feast of Perpetua, Felicity & their Companions, Martyrs at Carthage, 203 The term "baptism in (or of) the Spirit" conjures up the idea of a separate initiatory experience which every Christian ought to enjoy, whereas evangelicalism is noted for its stress upon a "conversion" experience which marks the beginning of the believer's relationship to his Lord. Too often, alas, conversion has been the end as well as the beginning, with the result that some Christians have looked back, with mingled delight and wistfulness to a past event that now seems to have diminished relevance to daily living. We can fully understand, then, the appeal of a movement which promises a new dimension of Christian living, there in the New Testament, and now available in everyday experience.

Feast of Mary, Martha & Lazarus, Companions of Our Lord [Paul] makes use of the symbolism of baptism, which read more

Feast of Mary, Martha & Lazarus, Companions of Our Lord [Paul] makes use of the symbolism of baptism, which in the East was performed by the complete immersion of the believer in water. "We were buried with Christ through our baptism (and so entered) into a state of death, in order that, just as Christ was raised from the dead through the splendor of the Father, we too might walk in the newness which belongs to (real) life." To the rite as such Paul did not attach overwhelming importance. "Christ", he says, "did not send me to baptize, but to preach the Gospel." Paul recognized in the idea a most suggestive figure for the change wrought by faith in Christ. He found it necessary to guard against the crude sacramentalism which found in the mere physical process, as such, the actual impartation of new life, quite apart from anything taking place in the realm of inward experience. The Israelites in the wilderness ... received baptism in the Red Sea and in the cloud which overshadowed them; and yet they were disobedient, "the majority of them God did not choose," and they perished miserably. The inference is plain. No sacramental act achieves anything unless it is an outward symbol of what really happens inwardly in experience. The test of that is the reality of the new life as exhibited in its ethical consequences. "How can we who are dead to sin live any longer in sin?" If baptism is a real dying and rising again, then it is indeed a profound revolution in the personal life, a revolution which is simply bound to show itself in a new moral character.

THE PRESENTATION OF CHRIST IN THE TEMPLE Has it ever occurred to you that one hundred pianos all read more

THE PRESENTATION OF CHRIST IN THE TEMPLE Has it ever occurred to you that one hundred pianos all tuned to the same fork are automatically tuned to each other? They are of one accord by being tuned, not to each other, but to another standard to which each one must individually bow. So one hundred worshippers meeting together, each one looking away to Christ, are in heart nearer to each other than they could possibly be were they to become 'unity' conscious and turn their eyes away from God to strive for closer fellowship. Social religion is perfected when private religion is purified. The body becomes stronger as its members become healthier. The whole church of God gains when the members that compose it begin to seek a better and a higher life.

Palm Sunday I had no God but these, The sacerdotal trees, And they uplifted me, "I hung upon a read more

Palm Sunday I had no God but these, The sacerdotal trees, And they uplifted me, "I hung upon a Tree." The sun and moon I saw, And reverential awe Subdued me day and night, "I am the perfect light." Within a lifeless stone -- All other gods unknown -- I sought Divinity, "The Corner-stone am I." For sacrificial feast I slaughtered man and beast, Red recompense to gain. "So I a Lamb was slain." "Yea, such My hungering Grace That whereso'er My face Is hidden, none may grope Beyond eternal Hope.".

The real conviction of the living Christ was not carried to the world by a book nor by a story. read more

The real conviction of the living Christ was not carried to the world by a book nor by a story. Men might allege that they had seen the risen Lord; but that was nothing till they themselves were known. The witness of the resurrection was not the word of Paul (as we see at Athens) nor of the Eleven; it was the new power in life and death that the world saw in changed men... The legend of a reputed resurrection of some unknown person in Palestine nobody needed to consider; but what were you to do with the people who died in the arena, the reborn slaves with their newness of life in your own house? And when you "looked into the story", it was no mere somebody or other of whom they told it. The conviction of the people you knew, amazing in its power of transforming character and winning first the goodwill and the trust and then the conversion of others, was supported and confirmed by the nature and personality of the Man of whom they spoke, of whom you read in their books. "Never man spake like this man", you read, nor thought like this man, nor like this man believed in God. I can not but think that the factors that make a man Christian to-day were those that won the world then, our age and that age, in culture, in hopes and fears in loss of nerve, are not unlike. [Continued tomorrow].