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A free floating commentary on culture, politics, economics, and religion based on a passionate commitment to the truth and a desire graciously to refute that which is contrary to it….
"He must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine and also to confute those who contradict it."
--Titus 1:9, Revised Standard Version
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Not unworthy of record among these devoted servants of Christ is the name of the Rev. Cornelius Hill. He was the oldest and last of the Oneida Chiefs and from an early age had taken his seat in the Indian Councils. He bore the name of Chief Onon-Gwat-Ga, or Great Medicine, and was one of the most influential in the tribe. He became converted to Christianity, studied at one time at Nashotah, was the interpreter in the Church for many years until the day of his death; was ordained to the diaconate and priesthood by myself; at one time was sent to the General Convention from this Diocese and was ever a most earnest and devoted and faithful Christian and Churchman.
It is owing, in no small measure, to his example and teaching that the tribe has so progressed in temporal civilization and in its spiritual life. There is, as it is well known, no remaining party of heathen on the reservation. The Indians are for the most part loyal and devoted children of the Church.
By their zeal and devotion they are, in many ways, an example to us white Americans. I cannot speak of Father Hill's loving loyalty to myself without much feeling. His name will ever be cherished amongst his people and held in high regard in our Diocese.
Everliving Lord of the universe, our loving God, who raised up thy priest Cornelius Hill, last hereditary chief of the Oneida nation, to shepherd and defend his people against attempts to scatter them in the wilderness: Help us, like him, to be dedicated to truth and honor, that we may come to that blessed state thou hast prepared for us; through Jesus Christ, who with thee and the Holy Spirit livest and reignest, one God, in glory
... at the heart of the heart of the edifice, in the center of the Church of the Holy Sepulchre in the Old City of Jerusalem, they will lift the slab where millions of pilgrims have knelt and prayed, where the salt of tears and the wet of sweat have smoothed and worried the hardest stone.
And for the first time in more than 200 years, they will look inside...
Read it all
Almighty God, by whose grace and power thy holy martyr Alban triumphed over suffering and was faithful even unto death: Grant to us, who now remember him with thanksgiving, to be so faithful in our witness to thee in this world, that we may receive with him the crown of life; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Martyrdom of Saint Albans, First Martyr of Britain, from the Saint Alban's Psalter c.13th century, English. pic.twitter.com/OJqU6U126F— Edoardo (@EdoardoDFanfani) June 22, 2016
In 1990, Neuhaus was invited by the Christian Century to contribute to an ongoing series called "How My Mind Has Changed...."
He catalogued his frustrations: the betrayal of the Civil Rights movement by the rise of identity politics; the abandonment of the poor to a failed War on Poverty and the devastations of the Sexual Revolution; the disparagement of patriotism and the natural family; and most worrisome, acceptance of the lethal logic of Roe v. Wade. "I experienced the illiberality of certain liberalisms," he reflected. But if readers expected a political conversion story, they would be disappointed. Neuhaus instead pointedly reaffirmed his commitment to the liberal tradition. Mourning the "lost dignity of liberalism," he expressed hope that religious believers would remain committed to "modernity's greatest political achievement."
This is advice we do well to remember and heed, especially those of us tempted to opt out of the "civilizational circle" by declining participation in democratic debate. The advances of secular liberalism might seem unstoppable, but they are not. They depend entirely on the credibility of the claim that religion and religiously informed moral judgment are incompatible with open deliberation. Neuhaus dedicated his life, in word and deed, to refuting this assertion. His goal was not to replace liberal politics with political religion. It was to replace an unsustainable arrangement of moralities in conflict with a common morality whose deliberations could draw on transcendent meanings.
Read it all (my emphasis).
Filed under: * Christian Life / Church Life Church History * Culture-Watch History Religion & Culture * International News & Commentary America/U.S.A. * Religion News & Commentary Other Churches Lutheran Roman Catholic * Theology Pastoral Theology
...the story of how celebrated Harvard scholar Karen King, author of books such as The Gospel of Mary of Magdala, was duped really gets thick. It involves East Germany, BMW brakes, porno films, antiquities scholarship, and an academic fitting the evidence to her prejudices. Really, it’s a story worthy of Werner Herzog. I’m not giving away too much when I say that the papyrus is clearly a fake and proves nothing about Jesus’s marital status.
The Catholic Church puts an enormous amount of emphasis upon marriage. Isn’t this odd for a tradition that was founded upon the teachings of a celibate Messiah? What could celibates know about marriage and sexuality?
Most Catholics have probably heard a millions versions of these questions from people with smug looks on their faces. It is the sort of look that says “I’ve caught the simpletons in a massive contradiction. Let’s watch them squirm.”
My preliminary surveys indicate some, not all, Catholics might be surprised that the perfectly orthodox (small “O”) answer to this question is that there’s nothing odd about the Catholic obsession with marriage, because Jesus is married as well. No, I’m not talking about Swedenborg’s The Delights Of Wisdom Pertaining To Conjugial Love where people get married in heaven. This is different and decidedly not heterodox.
Read it all (from Patheos) and take special note of Addison Hart (yes, the brother of David Hart) and his new book The Woman, the Hour, and the Garden: A Study of Imagery in the Gospel of John.
I reminded [Walter Fritz] that I was a journalist; I wrote fact, not fiction. Nor could I accept favors from the subject of a story. But I was curious: What role would the Walter Fritz character play in this hypothetical book, whose underlying ideas, after all, would be entirely his? He gave me a quizzical look. “I wouldn’t have a role in it,” he said.
He wanted, that is, to be the invisible hand.
As I walked back to my car, I realized with something like a shudder that Fritz had hoped to lure me into a trap from which my reputation might never recover. I knew enough about his dealings with King and Laukamp to recognize all the signs: the request for secrecy, the strategic self-effacement, the use of other people for his own enigmatic ends.
Fame and fortune would rain down on me, he’d promised. All I had to do was lower my guard and trust him with all the important details.
This is a really important piece--take the time to read it all.
Almighty and everlasting God, who didst enkindle the flame of thy love in the heart of thy holy martyr Bernard Mizeki: Grant to us, thy humble servants, a like faith and power of love, that we who rejoice in his triumph may profit by his example; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Filed under: * Anglican - Episcopal Anglican Provinces Anglican Church of Southern Africa * Christian Life / Church Life Church History Missions Spirituality/Prayer * International News & Commentary Africa South Africa
O God, Origin, Sustainer, and End of all creatures: Grant that thy Church, taught by thy servant Evelyn Underhill, guarded evermore by thy power, and guided by thy Spirit into the light of truth, may continually offer to thee all glory and thanksgiving, and attain with thy saints to the blessed hope of everlasting life, which thou hast promised us by our Savior Jesus Christ; who with thee and the same Holy Spirit liveth and reigneth, one God, now and for ever.
Almighty God, who hast revealed to thy Church thine eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace that, like thy bishop Basil of Caesarea, we may continue steadfast in the confession of this faith, and constant in our worship of thee, Father, Son, and Holy Spirit; who livest and reignest for ever and ever.
Suppose that a great commotion arises in the street about something, let us say a lamp-post, which many influential persons desire to pull down. A grey-clad monk, who is the spirit of the Middle Ages, is approached upon the matter, and begins to say, in the arid manner of the Schoolmen, “Let us first of all consider, my brethren, the value of Light. If Light be in itself good - ” At this point he is somewhat excusably knocked down. All the people make a rush for the lamp-post, the lamp-post is knocked down in ten minutes, and they go about congratulating each other on their unmediaeval practicality. But as things go on they do not work out so easily. Some people have pulled the lamp-post down because they wanted the electric light; some because they wanted old iron; some because they wanted darkness, because their deeds were evil. Some thought it not enough of a lamp-post, some too much; some acted because they wanted to smash municipal machinery; some because they wanted to smash something. And there is war in the night, no man knowing whom he strikes. So, gradually and inevitably, to-day, to-morrow, or the next day, there comes back the conviction that the monk was right after all, and that all depends on what is the philosophy of Light. Only what we might have discussed under the gas-lamp, we now must discuss in the dark.
Let the reader understand.
For those who think the idea of the Crusade is one that spoils the idea of the Cross, we can only say that for them the idea of the Cross is spoiled; the idea of the cross is spoiled quite literally in the cradle. It is not here to the purpose to argue with them on the abstract ethics of fighting; the purpose in this place is merely to sum up the combination of ideas that make up the Christian and Catholic idea, and to note that all of them are already crystallised in the first Christmas story. They are three distinct and commonly contrasted things which are nevertheless one thing; but this is the only thing which can make them one.
The first is the human instinct for a heaven that shall be as literal and almost as local as a home. It is the idea pursued by all poets and pagans making myths; that a particular place must be the shrine of the god or the abode of the blest; that fairyland is a land; or that the return of the ghost must be the resurrection of the body. I do not here reason about the refusal of rationalism to satisfy this need. I only say that if the rationalists refuse to satisfy it, the pagans will not be satisfied. This is present in the story of Bethlehem and Jerusalem as it is present in the story of Delos and Delphi; and as it is not present in the whole universe of Lucretius or the whole universe of Herbert Spencer.
The second element is a philosophy larger than other philosophies; larger than that of Lucretius and infinitely larger than that of Herbert Spencer. It looks at the world through a hundred windows where the ancient stoic or the modern agnostic only looks through one. It sees life with thousands of eyes belonging to thousands of different sorts of people, where the other is only the individual standpoint of a stoic or an agnostic. It has something for all moods of man, it finds work for all kinds of men, it understands secrets of psychology, it is aware of depths of evil, it is able to distinguish between ideal and unreal marvels and miraculous exceptions, it trains itself in tact about hard cases, all with a multiplicity and subtlety and imagination about the varieties of life which is far beyond the bald or breezy platitudes of most ancient or modern moral philosophy. In a word, there is more in it; it finds more in existence to think about; it gets more out of life. Masses of this material about our many-sided life have been added since the time of St. Thomas Aquinas. But St. Thomas Aquinas alone would have found himself limited in the world of Confucius or of Comte.
And the third point is this; that while it is local enough for poetry and larger than any other philosophy, it is also a challenge and a fight. While it is deliberately broadened to embrace every aspect of truth, it is still stiffly embattled against every mode of error. It gets every kind of man to fight for it, it gets every kind of weapon to fight with, it widens its knowledge of the things that are fought for and against with every art of curiosity or sympathy; but it never forgets that it is fighting. It proclaims peace on earth and never forgets why there was war in heaven.
This is the trinity of truths symbolised here by the three types in the old Christmas story; the shepherds and the kings and that other king who warred upon the children. It is simply not true to say that other religions and philosophies are in this respect its rivals. It is not true to say that any one of them combines these characters; it is not true to say that any one of them pretends to combine them. Buddhism may profess to be equally mystical; it does not even profess to be equally military. Islam may profess to be equally military; it does not even profess to be equally metaphysical and subtle. Confucianism may profess to satisfy the need of the philosophers for order and reason; it does not even profess to satisfy the need of the mystics for miracle and sacrament and the consecration of concrete things.
There are many evidences of this presence of a spirit at once universal and unique. One will serve here which is the symbol of the subject of this chapter; that no other story, no pagan legend or philosophical anecdote or historical event, does in fact affect any of us with that peculiar and even poignant impression produced on us by the word Bethlehem. No other birth of a god or childhood of a sage seems to us to be Christmas or anything like Christmas. It is either too cold or too frivolous, or too formal and classical, or too simple and savage, or too occult and complicated. Not one of us, whatever his opinions, would ever go to such a scene with the sense that he was going home. He might admire it because it was poetical, or because it was philosophical, or any number of other things in separation; but not because it was itself. The truth is that there is a quite peculiar and individual character about the hold of this story on human nature; it is not in its psychological substance at all like a mere legend or the life of a great man. It does not exactly in the ordinary sense turn our minds to greatness; to those extensions and exaggerations of humanity which are turned into gods and heroes, even by the healthiest sort of hero-worship. It does not exactly work outwards, adventurously, to the wonders to be found at the ends of the earth. It is rather something that surprises us from behind, from the hidden and personal part of our being; like that which can some times take us off our guard in the pathos of small objects or the blind pieties of the poor. It is rather as if a man had found an inner room in the very heart of his own house, which he had never suspected; and seen a light from within. It is as if he found something at the back of his own heart that betrayed him into good. It is not made of what the world would call strong materials; or rather it is made of materials whose strength is in that winged levity with which they brush us and pass. It is all that is in us but a brief tenderness that is there made eternal; all that means no more than a momentary softening that is in some strange fashion become a strengthening and a repose; it is the broken speech and the lost word that are made positive and suspended unbroken; as the strange kings fade into a far country and the mountains resound no more with the feet of the shepherds; and only the night and the cavern lie in fold upon fold over something more human than humanity.
--–The Everlasting Man (Radford, Virginia: Wilder Publications, 2008 paperback ed. of the 1925 original), pp. 114-116
Thirty years ago, a British newspaper took an unscientific survey of current and former intelligence agents, asking them which fictional work best captured the realities of their profession. Would it be John Le Carré, Ian Fleming, Robert Ludlum? To the amazement of most readers, the book that won easily was G.K. Chesterton's The Man Who Was Thursday, published in 1908.
This was so surprising because of the book's early date, but also its powerful mystical and Christian content: Chesterton subtitled it "a nightmare." But perhaps the choice was not so startling. Looking at the problems Western intelligence agencies confront fighting terrorism today, Chesterton's fantasy looks more relevant than ever, and more like a practical how-to guide.
Read it all.
A bird flew out at the break of day
From the nest where it had curled,
And ere the eve the bird had set
Fear on the kings of the world.
The first tree it lit upon
Was green with leaves unshed;
The second tree it lit upon
Was red with apples red;
The third tree it lit upon
Was barren and was brown,
Save for a dead man nailed thereon
On a hill above a town.
That night the kings of the earth were gay
And filled the cup and can;
Last night the kings of the earth were chill
For dread of a naked man.
‘If he speak two more words,’ they said,
‘The slave is more than the free;
If he speak three more words,’ they said,
‘The stars are under the sea.’
Said the King of the East to the King of the West,
I wot his frown was set,
‘Lo, let us slay him and make him as dung,
It is well that the world forget.’
Said the King of the West to the King of the East,
I wot his smile was dread,
‘Nay, let us slay him and make him a god,
It is well that our god be dead.’
They set the young man on a hill,
They nailed him to a rod;
And there in darkness and in blood
They made themselves a god.
And the mightiest word was left unsaid,
And the world had never a mark,
And the strongest man of the sons of men
Went dumb into the dark.
Then hymns and harps of praise they brought,
Incense and gold and myrrh,
And they thronged above the seraphim,
The poor dead carpenter.
‘Thou art the prince of all,’ they sang,
‘Ocean and earth and air.’
Then the bird flew on to the cruel cross,
And hid in the dead man’s hair.
‘Thou art the son of the world.’ they cried, `
‘Speak if our prayers be heard.’
And the brown bird stirred in the dead man’s hair
And it seemed that the dead man stirred.
Then a shriek went up like the world’s last cry
From all nations under heaven,
And a master fell before a slave
And begged to be forgiven.
They cowered, for dread in his wakened eyes
The ancient wrath to see;
And a bird flew out of the dead Christ’s hair,
And lit on a lemon tree.
--G. K. Chesterton (1874-1936)
O God of earth and altar, who didst give G. K. Chesterton a ready tongue and pen, and inspired him to use them in thy service: Mercifully grant that we may be inspired to witness cheerfully to the hope that is in us; through Jesus Christ our Savior, who livest and reignest with thee and the Holy Spirit, one God, for ever and ever. Amen.
Grant, O God, that we may follow the example of thy faithful servant Barnabas, who, seeking not his own renown but the well-being of thy Church, gave generously of his life and substance for the relief of the poor and the spread of the Gospel; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Feast day of Barnabas 'Son of encouragement' 'Therefore encourage one another and build each other up. (1 Thes 5:11) pic.twitter.com/tXopcLaPjV— Pete Greig (@PeteGreig) June 11, 2015
For 282 years’ worth of Sundays, someone has sat, and stood, and sung, and knelt, and prayed here, in this space, inside these very walls. Someone in a waistcoat, in a hoop skirt, someone holding a homemade rag doll or an imported, porcelain-headed version, has stood at the first strains of the opening hymn. Someone wearing a bustle, or Confederate gray, or denim overalls, or deep black mourning, has unobtrusively bowed his or her head as a sign of humility as the processional cross was carried aloft and down this very aisle toward the altar. Someone in a middy blouse or boxy suit; in knickers or a knitted cloche; in a belted, darted, shirtwaist dress or Army fatigues, has opened the Book of Common Prayer and followed a liturgy dating from 1549. Like these colonists, these forebears, these faithful, this Sunday, in the oldest town in North Carolina, in the oldest standing, active church in North Carolina, in a short-sleeve dress and flats, I’m doing what they did, and what has been done every week for 282 years.
Like nearly everything in Bath, St. Thomas Episcopal Church is mere yards from water. The town was founded in 1705, on Bath Creek, which leads to the Pamlico River, which leads to the Pamlico Sound, and on to the Atlantic. Behind the church — simple, squarish, steeple-less — are fields of crops. The church’s front yard — indeed, its back yard — is randomly dotted with gravestones, both recent and ancient. No fences. No foundation plantings. A few firs, crooked with age. It’s easy to imagine how St. Thomas looked in 1734, when it was constructed. Little, it seems, has changed.
Read it all and enjoy the pictures.
Filed under: * Anglican - Episcopal Episcopal Church (TEC) TEC Parishes * Christian Life / Church Life Church History Parish Ministry * Culture-Watch Religion & Culture * International News & Commentary America/U.S.A.
Pour out upon us, O Lord, that same Spirit by which thy deacon Ephrem rejoiced to proclaim in sacred song the mysteries of faith; and so gladden our hearts that we, like him, may be devoted to thee alone; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
O God, who by the preaching of thy blessed servant Columba didst cause the light of the Gospel to shine in Scotland: Grant, we beseech thee, that, having his life and labors in remembrance, we may show forth our thankfulness to thee by following the example of his zeal and patience; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
"In the year of our Lord 565 there came from Ireland to Britain a priest and abbot named Columba" Bede pic.twitter.com/jCi3AAtArA— Catholicity&Covenant (@cath_cov) June 9, 2015
In little more than ten years St. Paul established the Church in four provinces of the Empire, Galatia, Macedonia, Achaia and Asia. Before AD 47 there were no churches in these provinces; in AD 57 St. Paul could speak as if his work there was done, and could plan extensive tours into the far west without anxiety lest the churches which he had founded might perish in his absence for want of his guidance and support.--Roland Allen, Missionary Methods: St. Paul's or Ours; A Study of The Church In The Four Provinces, Chapter One
The work of the Apostle during these ten years can therefore be treated as a unity. Whatever assistance he may have received from the preaching of others, it is unquestioned that the establishment of the churches in these provinces was really his work. In the pages of the New Testament he, and he alone, stands forth as their founder. And the work which he did was really a completed work. So far as the foundation of the churches is concerned, it is perfectly clear that the writer of the Acts intends to represent St. Paul's work as complete. The churches were really established. Whatever disasters fell upon them in later years, whatever failure there was, whatever ruin, that failure was not due to any insufficiency or lack of care and completeness in the Apostle's teaching or organization. When he left them he left them because his work was fully accomplished.
This is truly an astonishing fact. That churches should be founded so rapidly, so securely, seems to us today, accustomed to the difficulties, the uncertainties, the failures, the disastrous relapses of our own missionary work, almost incredible. Many missionaries in later days have received a larger number of converts than St. Paul; many have preached over a wider area than he; but none have so established churches. We have long forgotten that such things could be. We have long accustomed ourselves to accept it as an axiom of missionary work that converts in a new country must be submitted to a very long probation and training, extending over generations before they can be expected to be able to stand alone. Today if a man ventures to suggest that there may be something in the methods by which St. Paul attained such wonderful results worthy of our careful attention, and perhaps of our imitation, he is in danger of being accused of revolutionary tendencies.
The consequences of this widespread dislike to “dogma” are very serious in the present day. Whether we like to allow it or not, it is an epidemic which is just now doing great harm, and specially among young people. It creates, fosters, and keeps up an immense amount of instability in religion. It produces what I must venture to call, if I may coin the phrase, a “jelly-fish” Christianity in the land: that is, a Christianity without bone, or muscle, or power. A jelly-fish, as everyone knows who has been much by the seaside, is a pretty and graceful object when it floats in the sea, contracting and expanding like a little, delicate, transparent umbrella. Yet the same jelly-fish, when cast on the shore, is a mere helpless lump, without capacity for movement, self-defence, or self-preservation. Alas! it is a vivid type of much of the religion of this day, of which the leading principle is,“No dogma, no distinct tenets, no positive doctrine.” We have hundreds of “jelly-fish” clergymen, who seem not to have a single bone in their body of divinity. They have no definite opinions; they belong to no school or party: they are so afraid of “extreme views” that they have no views at all. We have thousands of “jelly-fish” sermons preached every year, sermons without an edge, or a point, or a corner, smooth as billiard balls, awakening no sinner, and edifying no saint.—We have legions of “jelly-fish” young men annually turned out from our Universities, armed with a few scraps of second-hand philosophy, who think it a mark of cleverness and intellect to have no decided opinions about anything in religion, and to be utterly unable to make up their minds as to what is Christian truth.--JC Ryle, Principles for Churchmen (London: William Hunt+Co, 1884), pp. 97-98 (my emphasis)
Their only creed is a kind of “Nihilism.” They are sure and positive about nothing. And last, and worst of all, we have myriads of jelly-fish worshippers,respectable church-going people, who have no distinct and definite views about any point in theology. They cannot discern things that differ, any more than colour-blind people can distinguish colours. They think everybody is right and nobody wrong, every-thing is true and nothing is false, all sermons are good and none are bad, every clergyman is sound and no clergyman unsound. They are “tossed to and fro, like children, by every wind of doctrine;” often carried away by any new excitement and sensational movement; ever ready for new things, be-cause they have no firm grasp on the old; and utterly unable to “render a reason of the hope that is in them.” All this, and much more, of which I cannot now speak particularly, is the result of the unhappy dread of “dogma” which has been so strongly developed, and has laid such hold on many Churchmen, in these latter days.
I turn from the picture I have exhibited with a sorrow¬ful heart. I grant it is a gloomy one; but I am afraid it is only too accurate and true. Let us not deceive ourselves. “Dogma” and positive doctrine are at a dis¬count just now. Instability and unsettled notions are the natural re-sult, and meet us in every direction. Never was it so important for lay-men to hold systematic views of truth, and for ordained ministers to “enunciate dogma” very clearly and distinctly in their teaching.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Christian Life / Church Life Church History Parish Ministry Adult Education Ministry of the Laity Ministry of the Ordained * Theology Seminary / Theological Education
O God, by whose providence the blood of the martyrs is the seed of the Church: Grant that we who remember before thee the blessed martyrs of Uganda, may, like them, be steadfast in our faith in Jesus Christ, to whom they gave obedience even unto death, and by their sacrifice brought forth a plentiful harvest; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Grant, O Lord, we beseech thee, that we who keep the feast of the holy martyrs Blandina and her companions may be rooted and grounded in love of thee, and may endure the sufferings of this life for the glory that shall be revealed in us; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Almighty and everlasting God, who didst find thy martyr Justin wandering from teacher to teacher, seeking the true God, and didst reveal to him the sublime wisdom of thine eternal Word: Grant that all who seek thee, or a deeper knowledge of thee, may find and be found by thee; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Wherefore, no marvel if new errors have come abroad in all ages, seeing every one of us is, even from his mother's womb, expert in inventing idols.
--From his commentary on the Acts of the Apostles, chapter 28, verse 6, from the Fetherstone translation (you can find one source for it here) [Emphasis mine]
But in order to arrive at its full meaning, we must suppose that David felt an inward struggle and opposition, which he found it necessary to check. Satan had raised a tumult in his affections, and wrought a degree of impatience in his mind, which he now curbs; and he expresses his resolution to be silent. The word implies a meek and submissive endurance of the cross. It expresses the opposite of that heat of spirit which would put us into a posture of resistance to God. The silence intended is, in short, that composed submission of the believer, in the exercise of which he acquiesces in the promises of God, gives place to his word, bows to his sovereignty, and suppresses every inward murmur of dissatisfaction.
--From his commentary on the Psalms
Sovereign and holy God, who didst bring John Calvin from a study of legal systems to understand the godliness of thy divine laws as revealed in Scripture: Fill us with a like zeal to teach and preach thy Word, that the whole world may come to know thy Son Jesus Christ, the true Word and Wisdom; who with thee and the Holy Spirit livest and reignest, ever one God, in glory everlasting. Amen.
We also remember John Calvin, Reformer, who died in 1564 https://t.co/WC77Wvhqps— Church of England (@c_of_e) May 26, 2016
Read it all.
O Lord our God, who by thy Son Jesus Christ didst call thine apostles and send them forth to preach the Gospel to the nations: We bless thy holy name for thy servant Augustine, first Archbishop of Canterbury, whose labors in propagating thy Church among the English people we commemorate today; and we pray that all whom thou dost call and send may do thy will, and bide thy time, and see thy glory; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
St Augustine of Canterbury preaching before Ethelbert, Anglo-Saxon king of Kent whom he baptised in 597. pic.twitter.com/9K53LfhlSc— Hannibal Della Genga (@PopeLeoXII) February 29, 2016
Heavenly Father, who didst call thy servant Bede, while still a child, to devote his life to thy service in the disciplines of religion and scholarship: Grant that as he labored in the Spirit to bring the riches of thy truth to his generation, so we, in our various vocations, may strive to make thee known in all the world; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
26 May 735 Death of The Venerable Bede, author of The Ecclesiastical History of the English People. pic.twitter.com/a520SE4E3f— Matthew Lewis (@MattLewisAuthor) May 26, 2016
In the course of time almost all the states and territories which at first had constituted a great missionary district under Bishop Kemper’s oversight became separate dioceses which for a time continued under his care but finally selected their own bishops. In this way, after a period of only a few years, Indiana, Missouri, Iowa, and Wisconsin--where, at the time I began my studies at Nashotah, there were only a few scattered churches and mission stations--and finally Minnesota, Nebraska, and Kansas--territories which at that time were hardly known even by name--have now churches and ministers enough to be organized into separate dioceses. In Wisconsin alone there are more than fifty ministers, and an equal number of churches without ministers, belonging to the Episcopal church. All of this, under the grace of God, may be ascribed to the tireless labors if Bishop Kemper and the excellent mission school at Nashotah.Read it all.
In the same report a "Catholic feature" of the mission is noted,--classes of adult catechumens, conducted by the brethren; and an intention of having weekly communions, "according to primitive practice," is recorded. To this end the brothers had sought to secure the services of the good missionary priest, Richard Cadle, and to convert him into the Father Superior of their order,--but the worthy man shied at the novel honor. With funds that Hobart had obtained at the East a beautiful tract of land was bought about Nashotah (signifying "Twin Lakes"), and thither, in August, the mission was moved. The following October, Adams and Breck were advanced to the priesthood, and the latter was made head of the religious house. A few theological students answered to the lay brothers of Vallombrosa; they supported themselves by farm work, etc., according to the primitive method at Gambier. The community rose at five o'clock, had services (lauds or prime) at six and nine in the morning, on Wednesdays and Fridays the litany and on Thursdays Holy Communion at noontide, and services at three and half-past six o'clock in the evening, answering to nones and vespers. Now at length, as Breck wrote home with glee, he began to feel that he was really in a monastery. But within a year from that hopeful start it seemed as if the community would be dissolved. Adams had a severe attack of pneumonia, felt unequal to bearing the business burdens of the house, and returned to the East; Hobart lingered a few months longer, and then followed; and Breck began to think of moving further west.
At this period Kenyon College was in such financial straits that it was in imminent danger of being lost to the church,--but a mighty effort was made, collections were taken for it on a large scale among congregations throughout the eastern dioceses, and it was saved; but the extraordinary exertion resulted in a deficit in the missionary treasury that reduced many a poor minister on the frontier to pinching poverty.
One is startled to hear that in 1843 a medical department was annexed to Kemper College and already boasted of the formidable number of seventy-five students. The attention of the church was called to this Protestant Episcopal University west of the Mississippi, which "promised a rich return for its fostering care," and seemed destined to "hand down the name of its beloved founder to other ages." There were but a score of students, however, in the collegiate department, at whose first commencement the bishop presided that summer.
The good example set by his young itinerants in Wisconsin moved him to urge the appointment of two or more missionaries of similar type to operate in Indiana. That diocese now made another attempt to perfect its organization, electing Thomas Atkinson of Virginia as its bishop,--but he declined. Its leading presbyter, Roosevelt Johnson, waived a like offer. Missouri diocese had similar aspirations and electoral difficulties, which it solved by throwing the onus upon the general convention, entreating it to choose a bishop. In 1843, Cicero Stephens Hawks accepted a call to the rectorate of Christ Church, St. Louis; and the favor with which he was received determined the choice of the convention. On the 2oth of October, 1844, (the day of Cobbs' consecration), and in Christ Church, Philadelphia, he was consecrated bishop of Missouri by Philander Chase, now presiding bishop, assisted by Kemper, McCoskry, Polk, and DeLancey.
With this event terminated what is in one way the most interesting period of our hero's life,--the dawn, or morning of his episcopate, with its wide and long vistas, its freshness and promise. Wonderful indeed was the accomplishment of those nine mystic years, especially when we consider that it was before the days of railroads,--that he had to toil painfully in wagons, on horseback or afoot along wretched roads over boundless tracts that the traveler now crosses smoothly, gliding at the rate of a mile a minute in a palace car.
Read it all.
Lord God, in whose providence Jackson Kemper was chosen first missionary bishop in this land, that by his arduous labor and travel congregations might be established in scattered settlements of the West: Grant that the Church may always be faithful to its mission, and have the vision, courage, and perseverance to make known to all peoples the Good News of Jesus Christ; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.
Almighty God, by the proclamation of thy Word all nations are drawn to thee: Make us desire, like John Eliot, to share thy Good News with those whom we encounter, so that all people may come to a saving knowledge of thee; through Jesus Christ our Savior, who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.
Almighty God, who in a rude and barbarous age didst raise up thy deacon Alcuin to rekindle the light of learning: Illumine our minds, we pray thee, that amid the uncertainties and confusions of our own time we may show forth thine eternal truth, through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
"In the world it calls itself Tolerance; but in hell it is called Despair. It is the accomplice of the other sins and their worst punishment. It is the sin which believes nothing, cares for nothing, seeks to know nothing, interferes with nothing, enjoys nothing, loves nothing, hates nothing, finds purpose in nothing, lives for nothing, and only remains alive because there is nothing it would die for."--Dorothy Sayers, Letters to a Diminished Church: Passionate Arguments for the Relevance of Christian Doctrine (Nashville: Thomas Nelson, 2004 ed of the original), p.98
O God of truth and beauty, who didst richly endow thy Bishop Dunstan with skill in music and the working of metals, and with gifts of administration and reforming zeal: Teach us, we beseech thee, to see in thee the source of all our talents, and move us to offer them for the adornment of worship and the advancement of true religion; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
Almighty and everliving God, whose servant Thomas Cranmer, with others, did restore the language of the people in the prayers of thy Church: Make us always thankful for this heritage; and help us so to pray in the Spirit and with the understanding, that we may worthily magnify thy holy Name; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
The Enlightenment, as David Bebbington has shown, was a seminal influence on the rise of evangelicalism and its experiential, sensed-based spirituality. Pierre Bayle - prophet of conscience - was not only the darling of the philosophes in the eighteenth century: he played a vital role in the emergence of Continental Pietism. Voltaire, meanwhile, added to his scattering of liberal advocates a number of orthodox admirers. He would have enjoyed the phrase with which a nineteenth-century priest appraised his radioactive ministry: "Dieu, par une ruse diabolique, envoya Voltaire combattre son Eglise pour le regenerer" [God, by a religious ruse, sent Voltaire to his Church to regenerate her].
Finally, Spinoza - "the most impious, the most infamous, and at the same time the most subtle Atheist that Hell has vomited on the earth" - made good on his enduring claim that love is criticism, and criticism is love. Among his posthumous admirers was the Russian philosopher, Vladimir Soloviev, who credited Spinoza with his return to the Christian faith he lost as a teenager. A towering and ecumenical intellect, and perhaps the single greatest influence on the Russian religious renaissance of the twentieth century, Soloviev gracefully eludes the set-piece humour of secularization.
Ideas that savoured of blasphemy to a dualistic, Western mind were here taken as intended. Such examples may be multiplied. Together they confirm my view that modernity is a war of religious ideas, not a war on them. The secular other is a not-so-distant relative - possibly a friend.
Read it all (my emphasis).
O God, steadfast in the midst of persecution, by whose providence the blood of the martyrs is the seed of the Church: As the martyrs of the Sudan refused to abandon Christ even in the face of torture and death, and so by their sacrifice brought forth a plenteous harvest, may we, too, be steadfast in our faith in Jesus Christ; who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.
Many contemporaries regarded Williams (1886–1945) as an unalloyed genius and polymath. He was at once theologian, mystic, poet, novelist, editor, playwright, and critic, not to mention being an esteemed spiritual mentor and (possibly) a living Anglican saint. Lewis was deeply influenced by him to the point that the figure of Aslan in the Narnia Chronicles was borrowed intact from the angelic archetypal figure of Williams’s novel The Place of the Lion. Meanwhile, Lewis’s novel That Hideous Strength is often regarded as more Williams’s work than Lewis’s. Some of us would quibble about relegating Williams to the rank of merely third among Inklings.
T. S. Eliot also fell under his spell. The better you know Williams’s all too seldom read dramas, the more startled you might be at the numerous clear echoes of his work throughout Four Quartets. Auden himself said he owed his Christian conversion in part to contact with Williams.
Many other far lesser figures, including the present reviewer, attribute their own original religious commitment to the overwhelming power of Williams’s writings. It helps, in my case, to imagine the years around 1970, when interest in spirituality of all kinds was running very high and all manner of options were on the table—the occult and kabbalism, neopaganism and Arthurian mythology. For many of us, at least in Britain, Christianity was nowhere near being a serious option. Perhaps unfairly, it seemed at the time as if the mainstream churches were irretrievably lost in the Secular City.
Read it all.
Many today remember Bonhoeffer for his radical Christian discipleship and sacrificial involvement in the German resistance movement against Hitler. However, few know him for what he believed was most central to his life and ministry: nourishing the body of Christ through the proclamation of the Word. Bonhoeffer cared deeply for the spiritual life and health of the local church, serving in various pastoral roles in Germany, Spain, England, and America. He even wrote his doctoral thesis—Sanctorum Communio—on the church as a holy community.
The sermon showcases Bonhoeffer’s masterful pastoral instincts. He speaks into this atmosphere of angst and uncertainty with a message of hope—a message the church still needs to hear and re-proclaim today, because no human is beyond fear’s reach. We’ve all encountered its many faces:
“. . . fear of an important decision; fear of a heavy stroke of fate, losing one’s job, an illness; fear of a vice that one can no longer resist, to which one is enslaved; fear of disgrace; fear of another person; fear of dying.”Fear fills us with loneliness, hopelessness, and desperation. It drives us to decisions and actions that undo us.
Read it all.
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Nearly two centuries after Luther posted his 95 Theses, Protestantism had lost some of its soul. Institutions and dogma had, in many people's minds, choked the life out of the Reformation.
Lutheran minister P.J. Spener hoped to revive the church by promoting the "practice of piety," emphasizing prayer and Bible reading over dogma. It worked. Pietism spread quickly, reinvigorating Protestants throughout Europe—including underground Protestants in Moravia and Bohemia (modern Czechoslovakia)
The Catholic church cracked down on the dissidents, and many were forced to flee to Protestant areas of neighboring Germany. One group of families fled north to Saxony, where they settled on the lands belonging to a rich young ruler, Count Nikolaus Ludwig von Zinzendorf.
Read it all.
God of life made new in Christ, who dost call thy Church to keep on rising from the dead: We remember before thee the bold witness of thy servant Nicolaus von Zinzendorf, through whom thy Spirit moved to draw many in Europe and the American colonies to faith and conversion of life; and we pray that we, like him, may rejoice to sing thy praise, live thy love and rest secure in the safekeeping of the Lord; who livest and reignest with thee and the Holy Spirit, one God, now and for ever. Amen.
Now, if they who hold such views have authority to meet, your wisdom approved in Christ must see that, inasmuch as we do not approve their views, any permission of assembly granted to them is nothing less than a declaration that their view is thought more true than ours. For if they are permitted to teach their view as godly men, and with all confidence to preach their doctrine, it is manifest that the doctrine of the Church has been condemned, as though the truth were on their side. For nature does not admit of two contrary doctrines on the same subject being both true. How[,] then, could your noble and lofty mind submit to suspend your usual courage in regard to the correction of so great an evil? But even though there is no precedent for such a course, let your inimitable perfection in virtue stand up at a crisis like the present, and teach our most pious emperor that no gain will come from his zeal for the Church on other points if he allows such an evil to gain strength from freedom of speech for the subversion of sound faith.
Almighty God, who hast revealed to thy Church thine eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace that, like thy bishop Gregory of Nazianzus, we may continue steadfast in the confession of this faith, and constant in our worship of thee, Father, Son and Holy Spirit, who livest and reignest for ever and ever.
Bach was clearly interested in religious questions. He owned an impressive collection of theological books, and he made annotations in his copy of the Bible. But that isn’t enough to draw up a profile of his faith. Which of his theological books did he really read (which books on our own shelves have we read)? What exactly did he believe? While we cannot reconstruct Bach’s faith, we can try to understand the religious context in which he lived and how it might have shaped his music.
The religious language of Bach’s time was drenched with emotional images: Christ as the bridegroom, the believer as the bride; the heart as the dwelling-place of the divine; the relationship of God and mankind was understood as a sign of deep love.
We find this language all over Bach’s works: “The St. Matthew Passion” begins with a majestic chorus that welcomes the suffering Lamb of God as the “bridegroom,” and later the soprano sings in a deeply emotional aria “Out of love my Savior is willing to die.” In the “Christmas Oratorio,” the alto admonishes the church to prepare for the arrival of the “bridegroom” and later we hear the bass sing, “Tell me, most beloved, how may I glorify you?”
Read it all.
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The readers may learn out of our Institutions what profit we reap by the ascension of Christ. Notwithstanding, because it is one of the chiefest points of our faith, therefore doth Luke endeavor more diligently to prove the same; yea, rather, the Lord himself meant to put the same out of all doubt, when as he hath ascended so manifestly, and hath confirmed the certainty of the same by other circumstances. For, if so be it he had vanished away secretly, then might the disciples have doubted what was become of him; but now, sith that they, being in so plain a place, saw him taken up with whom they had been conversant, whom also they heard speak even now, whom they beheld with their eyes, whom also they see taken out of their sight by a cloud, there is no cause why they should doubt whither he was gone. Furthermore, the angels are there also to bear witness of the same. And it was needful that the history should have been set down so diligently for our cause, that we may know assuredly, that although the Son of God appear nowhere upon earth, yet doth he live in the heavens. And this seemeth to be the reason why the cloud did overshadow him, before such time as he did enter into his celestial glory; that his disciples being content with their measure might cease to inquire any further. And we are taught by them that our mind is not able to ascend so high as to take a full view of the glory of Christ; therefore, let this cloud be a mean to restrain our boldness, as was the smoke which was continually before the door of the tabernacle in the time of the law.
O Lord, who through spiritual discipline didst strengthen thy servant Monnica to persevere in offering her love and prayers and tears for the conversion of her husband and of Augustine their son: Deepen our devotion, we beseech thee, and use us in accordance with thy will to bring others, even our own kindred, to acknowledge Jesus Christ as Savior and Lord; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.
Almighty God, who didst give to thine apostles Philip and James grace and strength to bear witness to the truth: Grant that we, being mindful of their victory of faith, may glorify in life and death the Name of our Lord Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
Everlasting God, who didst so kindle the flame of holy love in the heart of blessed Catherine of Siena, as she meditated on the passion of thy Son our Savior, that she devoted her life to the poor and the sick, and to the peace and unity of the Church: Grant that we also may share in the mystery of Christ's death, and rejoice in the revelation of His Glory, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
O God, whom heaven cannot hold, who didst inspire Christina Rossetti to express the mystery of the Incarnation through her poems: Help us to follow her example in giving our hearts to Christ, who is love; and who is alive and reignest with thee and the Holy Spirit, one God, in glory everlasting. Amen.
Almighty God, who by the hand of Mark the evangelist hast given to thy Church the Gospel of Jesus Christ the Son of God: We thank thee for this witness, and pray that we may be firmly grounded in its truth; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
24 April is the anniversary of the death in 624 of Mellitus, first Bishop of London in the Anglo-Saxon period and third Archbishop of Canterbury. Mellitus arrived in England in 601, as part of the second wave of missionaries sent by Pope Gregory to support Augustine in his attempt to convert the Anglo-Saxons.
Read it all.
Almighty God, who didst raise up thy servant Anselm to teach the Church of his day to understand its faith in thine eternal Being, perfect justice, and saving mercy: Provide thy Church in every age with devout and learned scholars and teachers, that we may be able to give a reason for the hope that is in us; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
O loving God, whose martyr bishop Alphege of Canterbury suffered violent death because he refused to permit a ransom to be extorted from his people: Grant, we pray thee, that all pastors of thy flock may pattern themselves on the Good Shepherd, who laid down his life for the sheep; through him who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.
St Alphege. Martyred this day Greenwich 1012.— John Kiddle (@johnkiddle) April 19, 2016
Known for 'austere life & lavish almsgiving'
Challenging priorities pic.twitter.com/2y3jiNdNTj
Almighty and everlasting God, we thank thee for thy servant George Augustus Selwyn, whom thou didst call to preach the Gospel to the peoples of New Zealand and Melanesia, and to lay a firm foundation for the growth of thy Church in many nations. Raise up, we beseech thee, in this and every land evangelists and heralds of thy kingdom, that thy Church may proclaim the unsearchable riches of our Savior Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
This is what we mean by cheap grace, the grace which amounts to the justification of sin without the justification of the repentant sinner who departs from sin and from whom sin departs. Cheap grace is not the kind of forgiveness of sin which frees us from the toils of sin. Cheap grace is the grace we bestow on ourselves.--Dietrich Bonhoeffer, The Cost of Discipleship
Cheap grace is the preaching of forgiveness without requiring repentance, baptism without Church discipline, Communion without confession, absolution without contrition. Cheap grace is grace without discipleship, grace without the Cross, grace without Jesus Christ, living and incarnate.
Costly grace is the treasure hidden in the field; for the sake of it a man will gladly go and sell all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble, it is the call of Jesus Christ at which the disciple leaves his nets and follows Him.
Costly grace is the gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock.
Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin and grace because it justifies the sinner. Above all, it is costly because it cost God the life of His son: 'ye were bought at a price,' and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon His Son too dear a price to pay for our life, but delivered Him up for us. Costly grace is the Incarnation of God.
Gracious God, the Beyond in the midst of our life, who gavest grace to thy servant Dietrich Bonhoeffer to know and teach the truth as it is in Jesus Christ, and to bear the cost of following him: Grant that we, strengthened by his teaching and example, may receive thy word and embrace its call with an undivided heart; through Jesus Christ our Savior, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Dietrich Bonhoeffer— Father Richard (@trinheadmaster) April 9, 2016
Obit April 9, 1945 pic.twitter.com/0h3Q2BmTOy
But why doth "truth generate hatred," and the man of Thine, preaching the truth, become an enemy to them? whereas a happy life is loved, which is nothing else but joying in the truth; unless that truth is in that kind loved, that they who love anything else would gladly have that which they love to be the truth: and because they would not be deceived, would not be convinced that they are so? Therefore do they hate the truth for that thing's sake which they loved instead of the truth. They love truth when she enlightens, they hate her when she reproves. For since they would not be deceived, and would deceive, they love her when she discovers herself unto them, and hate her when she discovers them. Whence she shall so repay them, that they who would not be made manifest by her, she both against their will makes manifest, and herself becometh not manifest unto them. Thus, thus, yea thus doth the mind of man, thus blind and sick, foul and ill-favoured, wish to be hidden, but that aught should be hidden from it, it wills not. But the contrary is requited it, that itself should not be hidden from the Truth; but the Truth is hid from it. Yet even thus miserable, it had rather joy in truths than in falsehoods. Happy then will it be, when, no distraction interposing, it shall joy in that only Truth, by Whom all things are true.--St. Augustine, The Confessions, Book 10.23.34
Whether a lesson be mastered in obedience to conscience, or from a dread of punishment, from filial affection, or determination to beat a rival, is a question of little moment, I grant, in reference to the stock of knowledge acquired, but of incalculable consequence when asked in reference to the bearing upon moral character. The zeal to make scholars, should, in the minds of Christians at least, be tempered by the knowledge that it may repress a zeal for better things. The head should not be furnished at the expense of the heart. Surely, at most, it is exchanging fine gold for silver, when the culture of gracious affections and holy principle is neglected for any attainments of intellect, however brilliant or varied. What Christian parent, would wish his son to be a linguist or a mathematician, of the richest acquirements or the deepest science, if he must become so by a process, in which the improvement of his religious capabilities would be surrendered, or his mind accustomed to motives not recognised in the pure and self-denying discipline of the Gospel. Not that such discipline is unfriendly to intellectual superiority; on the contrary, the incentives to attain it, will be enduring, and consequently efficient, in proportion to their purity. The highest allurements to the cultivation of our rational nature, are peculiar to Christianity. Hence, literature and science have won their highest honors in the productions of minds most deeply imbued with its spirit. The effect, however, of exclusively Christian discipline in a seminary of learning, when fairly stated, is not so much to produce one or two prodigies, as to increase the average quantum of industry; to raise the standard of proficiency among the many of moderate abilities, rather than to multiply the opportunities of distinction for the gifted few.
Read it all.
God of justice and truth, let not thy Church close its eyes to the plight of the poor and neglected, the homeless and destitute, the old and the sick, the lonely and those who have none to care for them. Give us that vision and compassion with which thou didst so richly endow William Augustus Muhlenberg and Anne Ayers, that we may labor tirelessly to heal those who are broken in body or spirit, and to turn their sorrow into joy; through Jesus Christ, who livest and reignest with thee and the Holy Spirit, one God, for ever and ever. Amen.
Holy God, holy and mighty, who hast called us together into one communion and fellowship: Open our eyes, we pray thee, as you opened the eyes of thy servant Tikhon, that we may see the faithfulness of others as we strive to be steadfast in the faith delivered unto us, that the world may see and know Thee; through Jesus Christ our Lord, to whom, with thee and the Holy Spirit, be glory and praise unto ages of ages. Amen.
Tomb, thou shalt not hold Him longer;
Death is strong, but Life is stronger;
Stronger than the dark, the light;
Stronger than the wrong, the right.
Faith and Hope triumphant say,
Christ will rise on Easter-Day.
While the patient earth lies waking,
Till the morning shall be breaking,
Shuddering 'neath the burden dread
Of her Master, cold and dead,
Hark! she hears the angels say,
Christ will rise on Easter-Day.
And when sunrise smites the mountains,
Pouring light from heavenly fountains,
Then the earth blooms out to greet
Once again the blessed feet;
And her countless voices say,
Christ has risen on Easter-Day.
Up and down our lives obedient
Walk, dear Christ, with footsteps radiant,
Till those garden lives shall be
Fair with duties done for Thee;
And our thankful spirits say,
Christ arose on Easter-Day.
--Phillips Brooks (1835-1893)
Filed under: * Anglican - Episcopal Episcopal Church (TEC) TEC Bishops * Christian Life / Church Life Church History Church Year / Liturgical Seasons Easter * Culture-Watch History Poetry & Literature
When all is done, the hell of hells, the torment of torments, is the everlasting absence of God, and the everlasting impossibility of returning to his presence...to fall out of the hands of the living God, is a horror beyond our expression, beyond our imagination.... What Tophet is not Paradise, what Brimstone is not Amber, what gnashing is not a comfort, what gnawing of the worme is not a tickling, what torment is not a marriage bed to this damnation, to be secluded eternally, eternally, eternally from the sight of God?--From a sermon to the Earl of Carlisle in 1622
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History Parish Ministry Ministry of the Ordained * Theology Eschatology
Batter my heart, three-person'd God, for you
As yet but knock, breathe, shine, and seek to mend;
That I may rise and stand, o'erthrow me, and bend
Your force to break, blow, burn, and make me new.
I, like an usurp'd town to'another due,
Labor to'admit you, but oh, to no end;
Reason, your viceroy in me, me should defend,
But is captiv'd, and proves weak or untrue.
Yet dearly'I love you, and would be lov'd fain,
But am betroth'd unto your enemy;
Divorce me,'untie or break that knot again,
Take me to you, imprison me, for I,
Except you'enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
--Holy Sonnet XIV
Almighty God, the root and fountain of all being: Open our eyes to see, with thy servant John Donne, that whatsoever hath any being is a mirror in which we may behold thee; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Christ himself pointed out the benefit of his sufferings and resurrection when he said to the women in Mt 28, 10 - "Fear not: go tell my brethren that they depart into Galilee, and there shall they see me." These are the very first words they heard from Christ after his resurrection from the dead, by which he confirmed all the former utterances and loving deeds he showed them, namely, that his resurrection avails in our behalf who believe, so that he therefore anticipates and calls Christians his brethren, who believe it, and yet they do not, like the apostles, witness his resurrection.
The risen Christ waits not until we ask or call on him to become his brethren. Do we here speak of merit, by which we deserve anything? What did the apostles merit? Peter denied his Lord three times; the other disciples all fled from him; they tarried with him like a rabbit does with its young. He should have called them deserters, yea, betrayers, reprobates, anything but brethren. Therefore this word is sent to them through the women out of pure grace and mercy, as the apostles at the time keenly experienced, and we experience also, when we are mired fast in our sins, temptations and condemnation.
These are words full of all comfort that Christ receives desperate villains as you and I are and calls us his brethren. Is Christ really our brother, then I would like to know what we can be in need of? Just as it is among natural brothers, so is it also here. Brothers according to the flesh enjoy the same possessions, have the same father, the one inheritance, otherwise they would not be brothers: so we enjoy with Christ the same possessions, and have in common with him one Father and one inheritance, which never decreases by being distributed, as other inheritances do; but it ever grows larger and larger; for it is a spiritual inheritance. But an earthly inheritance decreases when distributed among many persons. He who has a part of this spiritual inheritance, has it all.
Read it all.
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During March Madness several years ago, the InterVarsity Christian Fellowship’s Emerging Scholars Network ran “The Best Christian Book of All Time Tournament.” Beginning with 64 entries, participants voted on a series of paired competitors through elimination rounds. C.S. Lewis’s “Mere Christianity,” a first seed, easily made the Elite Eight, where it handily defeated St. Augustine’s “City of God.” In the Final Four it beat Dietrich Bonhoeffer’s “Cost of Discipleship,” but in the finals it was edged out by Augustine’s “Confessions.”
Not bad. Who else could have gone up against Augustine? And Lewis hadn’t even planned for “Mere Christianity” to be a book. During the dark days of World War II, the writer presented four sets of BBC radio talks on basic Christianity. He had these published in several paperbacks. Not until 1952 did he collect them together under the new title.
The book always sold well, but in an unusual trend, its popularity has grown with time. Since 2001, “Mere Christianity” has sold more than 3.5 million copies in English. It has been translated into at least 36 languages and is said to be the book that, next to the Bible, educated Chinese Christians are most likely to have read. Its greatest popularity is in the U.S., where it is still read by thoughtful evangelicals, along with thousands of Catholics, Orthodox and mainline Protestants.
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If I had a Son in Court, or married a daughter into a plentifull Fortune, I were satisfied for that son or that daughter. Shall I not be so, when the King of Heaven hath taken that sone to himselfe, and married himselfe to that daughter, for ever? I spend none of my Faith, I exercise none of my Hope, in this, that I shall have my dead raised to life againe. This is the faith that sustains me, when I lose by the death of others, and we, are now all in one Church, and at the resurrection, shall be all in one Quire.
–John Donne (1572-1631) [my emphasis]
St. Bernard was so terror-stricken by Christ’s sufferings that he said: I imagined I was secure and I knew nothing of the eternal judgment passed upon me in heaven, until I saw the eternal Son of God took mercy upon me, stepped forward and offered himself on my behalf in the same judgment. Ah, it does not become me still to play and remain secure when such earnestness is behind those sufferings. Hence he commanded the women: “Weep not for me, but weep for yourselves, and for your children.” Lk 23, 28; and gives in the 31st verse the reason: “For if they do these things in the green tree, what shall be done in the dry?” As if to say: Learn from my martyrdom what you have merited and how you should be rewarded. For here it is true that a little dog was slain in order to terrorize a big one. Likewise the prophet also said: “All generations shall lament and bewail themselves more than him”; it is not said they shall lament him, but themselves rather than him. Likewise were also the apostles terror-stricken in Acts 2, 37, as mentioned before, so that they said to the apostles: “0, brethren, what shall we do?” So the church also sings: I will diligently meditate thereon, and thus my soul in me will exhaust itself.–Martin Luther (1483-1546)
Let man’s soul be a sphere, and then, in this,
Th’ intelligence that moves, devotion is ;
And as the other spheres, by being grown
Subject to foreign motion, lose their own,
And being by others hurried every day,
Scarce in a year their natural form obey ;
Pleasure or business, so, our souls admit
For their first mover, and are whirl’d by it.
Hence is’t, that I am carried towards the west,
This day, when my soul’s form bends to the East.
There I should see a Sun by rising set,
And by that setting endless day beget.
But that Christ on His cross did rise and fall,
Sin had eternally benighted all.
Yet dare I almost be glad, I do not see
That spectacle of too much weight for me.
Who sees Gods face, that is self-life, must die ;
What a death were it then to see God die ?
It made His own lieutenant, Nature, shrink,
It made His footstool crack, and the sun wink.
Could I behold those hands, which span the poles
And tune all spheres at once, pierced with those holes ?
Could I behold that endless height, which is
Zenith to us and our antipodes,
Humbled below us ? or that blood, which is
The seat of all our soul’s, if not of His,
Made dirt of dust, or that flesh which was worn
By God for His apparel, ragg’d and torn ?
If on these things I durst not look, durst I
On His distressed Mother cast mine eye,
Who was God’s partner here, and furnish’d thus
Half of that sacrifice which ransom’d us ?
Though these things as I ride be from mine eye,
They’re present yet unto my memory,
For that looks towards them ; and Thou look’st towards me,
O Saviour, as Thou hang’st upon the tree.
I turn my back to thee but to receive
Corrections till Thy mercies bid Thee leave.
O think me worth Thine anger, punish me,
Burn off my rust, and my deformity ;
Restore Thine image, so much, by Thy grace,
That Thou mayst know me, and I’ll turn my face.
–John Donne (1572-1631)
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In evil long I took delight,
Unawed by shame or fear,
Till a new object struck my sight,
And stopp'd my wild career:
I saw One hanging on a Tree
In agonies and blood,
Who fix'd His languid eyes on me.
As near His Cross I stood.
Sure never till my latest breath,
Can I forget that look:
It seem'd to charge me with His death,
Though not a word He spoke:
My conscience felt and own'd the guilt,
And plunged me in despair:
I saw my sins His Blood had spilt,
And help'd to nail Him there.
Alas! I knew not what I did!
But now my tears are vain:
Where shall my trembling soul be hid?
For I the Lord have slain!
A second look He gave, which said,
"I freely all forgive;
This blood is for thy ransom paid;
I die that thou may'st live."
Thus, while His death my sin displays
In all its blackest hue,
Such is the mystery of grace,
It seals my pardon too.
With pleasing grief, and mournful joy,
My spirit now if fill'd,
That I should such a life destroy,
Yet live by Him I kill'd!
--John Newton (1725-1807)
The ancient and saintly fathers and theologians have contrasted the living wood with dead and have allegorized that contrast this way: From the living wood came sin and death; from the dead wood, righteousness and life. They conclude: do not eat from that living tree, or you will die, but eat of the dead tree; otherwise you will remain in death.
You do indeed desire to eat and enjoy [the fruit] of some tree. I will direct you to a tree so full you can never eat it bare. But just as it was difficult to stay away from that living tree, so it is difficult to enjoy eating from the dead tree. The first was the image of life, delight, and goodness, while the other is the image of death, suffering and sorrow because one tree is living, the other dead. There is in man's heart the deeply rooted desire to seek life where there is certain death and to flee from death where one has the sure source of life.
--Martin Luther, "That a Christian Should Bear his Cross With Patience," 1530
It so happened that in this man Jesus God himself came into the world, which he had created and against all odds still loved. He took human nature upon himself and became man, like the rest of us, in order to put an end to the world's fight against him and also against itself, and to replace man's disorder by God's design. In Jesus God hallowed his name, made his kingdom come, his will done on earth as it is in heaven, as we say in the Lord's Prayer. In him he made manifest his glory and, amazingly enough, he made it manifest for our salvation. To accomplish this, he not only bandaged, but healed the wounds of the world he helped mankind not only in part and temporarily but radically and for good in the person of his beloved Son; he delivered us from evil and took us to his heart as his children Thereby we are all permitted to live, and to live eternally.
It happened through this man on the cross that God cancelled out and swept away all our human wickedness, our pride, our anxiety, our greed and our false pretences, whereby we had continually offended him and made life difficult, if not impossible, for ourselves and for others. He crossed out what had made our life fundamentally terrifying, dark and distressing - the life of health and of sickness, of happiness and of unhappiness, of the highborn and of the lowborn, of the rich and of the poor, of the free and of the captive. He did away with it. It is no longer part of us, it is behind us. In Jesus God made the day break after the long night and spring come after the long winter.
All these things happened in that one man. In Jesus, God took upon himself the full load of evil; he made our wickedness his own; he gave himself in his dear Son to be defamed as a criminal, to be accused, condemned, delivered from life unto death, as though he himself, the Holy God, had done all the evil we human beings did and do. In giving himself in Jesus Christ, he reconciled the world unto himself; he saved us and made us free to live in his everlasting kingdom; he removed the burden and took it upon himself He the innocent took the place of us the guilty. He the mighty took the place of us the weak. He the living One took the place of us the dying.
This, my dear friends, is the invisible event that took place in the suffering and death of the man hanging on the middle cross on Golgotha. This is reconciliation: his damnation our liberation, his defeat our victory, his mortal pain the beginning of our joy, his death the birth of our life. We do well to remember that this is what those who put him to death really accomplished. They did not know what they did. These deluded men and women accomplished by their evil will and deed that good which God had willed and done with the world and for the world, including the crowd of Jerusalem.
--Karl Barth (1886-1968) from a sermon in 1957
Briefly, how many books are there in the Old Testament? The standard Protestant answer is 39 books, although Catholics would respond differently, because they also include several Deuterocanonical works, like Sirach, Wisdom, and 1 and 2 Maccabees. So would Orthodox churches. The Ethiopian Biblical canon includes several truly ancient items unknown to churches anywhere else on the planet, including Jubilees and 1 Enoch.
That is straightforward enough, but the Jewish answer would be different again. They would describe the Bible as having 24 books, including all the texts in the Protestant Christian Bible, but structured and divided differently....So, the number of Old Testament books is 24 or 39, and that is no great problem. But here we turn to Josephus, also writing around 95 AD in the Against Apion. He divided the books somewhat differently than the later Jewish canon, but also gives us a different total, namely 22
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It is not the fact that the French Revolution attacked clerical celibacy that is revealing, then, but which arguments they deployed against it. Earlier opponents attacked the institution as a crime against innocent bastards and faithful concubines, or as unscriptural Roman overreach, or as an implicit denigration of family life. In the case of the French revolutionaries, their arguments were primarily either utilitarian or legalistic—which may be why they sound familiar today....
More modern-sounding still, in our age of "marriage equality," are the legalistic arguments. Insofar as clerical celibacy was a form of discrimination on the basis of profession, it was deemed a violation of egalité. The most rhetorically powerful ploy of all was to elevate parenthood to the status of a basic human right, which vows of celibacy infringed upon. One abbé Cournand, upon presenting a motion in favor of clerical marriage in a Paris suburb's local assembly in 1790, said that obligatory celibacy violated clerics' "inalienable right … to exist as father and spouse." A 1795 treatise by a married priest argued that becoming a père de famille was a basic right and any act prohibiting it was "fundamentally invalid [and] an attack on liberty."
The debate over clerical celibacy was at its liveliest during the period of ambiguity following the Civil Constitution of the Clergy of 1790, since the issue of clerical marriage is not actually mentioned in that document and would not be settled until the Constitution of 1791. One pamphleteer of the uncertain interim argued that the National Assembly did not even need to clarify its position on clerical marriage, since the right to marry was implicit in the egalitarian decrees already enacted. "Lay people can marry, therefore priests can marry as well." In his eyes, it was a constitutional fait accompli. Eulogius Schneider, a former Franciscan monk who would become a prosecutor of the Terror, echoed this line of argument in 1791: "Priests are men and citizens, and by consequence, they must enjoy the rights of man and of citizen." In the hands of such innovators, the Rights of Man and Citizen proved as accommodating as our Fourteenth Amendment in the search for a never-before-dreamed-of right to marry.
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The meeting on 23 March 1966 led to a half-century of ecumenical dialogue through the formation of the Anglican Roman Catholic International Commission (Arcic) and the setting up of the Anglican Centre in Rome. The Centre was dedicated on 22 March and opened a few months later. A series of events have been set up to marks its fiftieth anniversary. On Tuesday 22 March, there will be a Holy Communion service in London at St Andrew by the Wardrobe, where the preacher will be Revd Barry Nichols, secretary and former governor of the Anglican Centre, and on the same day a Eucharist service in Rome at the Anglican Centre. Bishop Stephen Platten, the chairman of governors, will preach and use the original order of service used by Archbishop Ramsey to rededicate the Centre’s chapel. In June, ecumenical Evensong will be held at Westminster Abbey to mark the anniversary with the sermon preached by the Archbishop of Canterbury, Justin Welby.
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ZENIT spoke with Father Tarcisio Giuseppe Stramare of the Congregation of Oblates of Saint Joseph, director of the Josephite Movement, about Tuesday's feast of St. Joseph the Worker....
ZENIT: What does “Gospel of work” mean?
Father Stramare: “Gospel” is the Good News that refers to Jesus, the Savior of humanity. Well, despite the fact that in general we see Jesus as someone who teaches and does miracles, he was so identified with work that in his time he was regarded as “the son of the carpenter,” namely, an artisan himself. Among many possible activities, the Wisdom of God chose for Jesus manual work, entrusted the education of his Son not to the school of the learned but to a humble artisan, namely, St. Joseph.
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O God, who from the family of your servant David raised up Joseph to be the guardian of your incarnate Son and the spouse of his virgin mother: Give us grace to imitate his uprightness of life and his obedience to your commands; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Happy and blessed feast of Saint Joseph pic.twitter.com/hTj1SLMCLe— Florian Kolfhaus (@FlorianKolfhaus) March 19, 2016
Strengthen, O Lord, we beseech thee, the bishops of thy Church in their special calling to be teachers and ministers of the Sacraments, that they, like thy servant Cyril of Jerusalem, may effectively instruct thy people in Christian faith and practice; and that we, taught by them, may enter more fully into celebration of the Paschal mystery; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
A meme making the rounds on social media has much to say about the state of many Western nations today. Thus it has become quite popular to post it and share it. The short saying, attached to a picture of John Calvin, says this: “When God wants to judge a nation, He gives them wicked rulers”.
Now I realise that far too often stuff like this is passed around without any careful check to see if indeed it is so. I am sure I have been guilty at times of doing this as well. But often I do want to get to the bottom of a matter, and ascertain just what is accurate and what is not.
Since I have long had an interest in Calvin, and since the saying is a neat one, I wanted to make sure he did in fact say it. So I actually spent a bit of time sniffing around on this, as well as asking a few like-minded friends. After a day or two of digging around, the best I can come up with can be gleaned from two Calvin sources.
Neither one says exactly what this meme says, but both come pretty close.
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Members and visitors at All Saints, Puerto de la Cruz, Tenerife celebrated 125 years of worship in the lovely Church on the north of the island on Sunday 13 March.
The parish has a fascinating history. When the Church was opened for worship in 1891 it was under the jurisdiction of the Bishop of Sierra Leone, who also looked after the Gold Coast, the Yoruba District of modern Nigeria and other territories in West Africa! Today it is very much part of the Diocese in Europe, but aware of its history in the Canary Islands, once a crossroad of the world in the 19th century.
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Patrick was 16 years old in about the year 405, when he was captured in a raid and became a slave in what was still radically pagan Ireland. Far from home, he clung to the religion he had ignored as a teenager. Even though his grandfather had been a priest, and his father a town councilor, Patrick "knew not the true God." But forced to tend his master's sheep in Ireland, he spent his six years of bondage mainly in prayer. He escaped at the suggestion of a dream and returned home.
Patrick was in his mid-40s when he returned to Ireland.
Read it all and for the ambitious there is a lot more there.
Almighty God, who in thy providence didst choose thy servant Patrick to be the apostle of the Irish people, to bring those who were wandering in darkness and error to the true light and knowledge of thee: Grant us so to walk in that light, that we may come at last to the light of everlasting life; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and ever.
Happy Saint Patrick's day! If you really want to honour our national Saint today, go to Mass! pic.twitter.com/bTpjBKsj8S— Prayer For Priests (@PrayerForPriest) March 17, 2016
T.S. Eliot wrote a wonderful play called Murder in the Cathedral about it. In the play four tempters come to Becket – the first offers physical safety, the second riches and fame, the third power. They are all real temptations for us.
But it’s the fourth temptation I want to focus on. In Eliot’s play he put it like this, he puts these words in the mouth of Becket: “The fourth temptation is the greatest treason: to do the right thing for the wrong reason.” This temptation to Beckett is around his legacy – to get what he wants, what he thinks is right, but in the wrong way. We can do the wrong thing for the right reason, and we can do the right thing in such a wrong way that it becomes the wrong thing. Unlike politics, in the church, the ends never justify the means, because the ends are not ours – they are in the hands of the Lord Jesus Christ. Therefore the ends never justify the means.
When we look back over Christian history we see this. As Augustine lay dying in Hippo in the early 6th century, a city besieged as the Roman Empire fell around him, was that a moment of disaster? No, because God raised Jesus Christ from the dead, and he raised up Benedict at that very moment and they saved civilisation through the Benedictine monasteries and they kept the gospel alive. And here we are today.
Our view is not the same as God’s. His ways are not our ways. When we put our means to his ends, we lose sight of his ends.
Read it all, another in the long line of should have already been posted material.
This is just fantastic--listen to it all.
Almighty and merciful God, who didst raise up Gregory of Rome to be a servant of the servants of God, and didst inspire him to send missionaries to preach the Gospel to the English people: Preserve in thy Church the catholic and apostolic faith they taught, that thy people, being fruitful in every good work, may receive the crown of glory that fadeth not away; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
You never know what you’ll discover when you don protective gloves and pore over documents dating back to the 1800s.
A future U.S. president who had a hand in destroying St. John’s Anglican Church in an 1813 fire set by invading American soldiers.
An early figure in the historic Sandwich church who fathered a son through an extramarital affair with a former nun.
For the first time at the University of Windsor, the history department offered a course called public history designed to help connect a community to its past. A handful of students in the course who delved into the records of St. John’s Anglican Church in Sandwich made some interesting discoveries as they researched and created an online exhibit at Public History 497.
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After a second filing extension due to unavoidable caseload delays, the Diocese and Corporation filed two response briefs with the Second Court of Appeals, located in Fort Worth.Because the briefs filed in December made differing arguments, two response briefs were necessary. The TEC parties now have the opportunity to make a reply by March 24. These files are large and may require a few moments to load.
You may find the two (big) downloads here and there.
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But our argument in reply to this is ready and clear. For any one who condemns those who say that the Godhead is one, must necessarily support either those who say that there are more than one, or those who say that there is none. But the inspired teaching does not allow us to say that there are more than one, since, whenever it uses the term, it makes mention of the Godhead in the singular; as—"In Him dwells all the fullness of the Godhead Colossians 2:9 "; and, elsewhere—"The invisible things of Him from the foundation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead Romans 1:20 ." If, then, to extend the number of the Godhead to a multitude belongs to those only who suffer from the plague of polytheistic error, and on the other hand utterly to deny the Godhead would be the doctrine of atheists, what doctrine is that which accuses us for saying that the Godhead is one? But they reveal more clearly the aim of their argument. As regards the Father, they admit the fact that He is God , and that the Son likewise is honoured with the attribute of Godhead; but the Spirit, Who is reckoned with the Father and the Son, they cannot include in their conception of Godhead, but hold that the power of the Godhead, issuing from the Father to the Son, and there halting, separates the nature of the Spirit from the Divine glory. And so, as far as we may in a short space, we have to answer this opinion also.
What, then, is our doctrine? The Lord, in delivering the saving Faith to those who become disciples of the word, joins with the Father and the Son the Holy Spirit also; and we affirm that the union of that which has once been joined is continual; for it is not joined in one thing, and separated in others. But the power of the Spirit, being included with the Father and the Son in the life-giving power, by which our nature is transferred from the corruptible life to immortality, and in many other cases also, as in the conception of "Good," and "Holy," and "Eternal," "Wise," "Righteous," "Chief," "Mighty," and in fact everywhere, has an inseparable association with them in all the attributes ascribed in a sense of special excellence. And so we consider that it is right to think that that which is joined to the Father and the Son in such sublime and exalted conceptions is not separated from them in any.
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Almighty God, who hast revealed to thy Church thine eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace that, like thy bishop Gregory of Nyssa, we may continue steadfast in the confession of this faith, and constant in our worship of thee, Father, Son, and Holy Spirit, who livest and reignest now and for ever.
War broke out in August and in September 1914 Geoffrey Studdert Kennedy wrote these words in his parish magazine:
“I cannot say too strongly that I believe every able-bodied man ought to volunteer for service anywhere. Here ought to be no shirking of that duty.”This from the man who would, before long be writing this, “Waste”:
“Waste of Muscle, waste of Brain,Read it all.
Waste of Patience, waste of Pain,
Waste of Manhood, waste of Health,
Waste of Beauty, waste of Wealth,
Waste of Blood, and waste of Tears,
Waste of Youth’s most precious years,
Waste of ways the Saints have trod,
Waste of glory, Waste of God--War!"
Glorious God, we give thanks for high and holy things as well as the common things of earth: Awaken us to recognize thy presence in each other and in all creation, so that we, like Geoffrey Studdert Kennedy, may love and magnify thee as the holy, undivided Trinity; who liveth and reigneth one God, for ever and ever. Amen.
8 March 1929: Rev Geoffrey Studdert Kennedy MC, aka "Woodbine Willie", dies at 17 Abercromby Square, Liverpool: pic.twitter.com/KOMXTN6dg3— Allan_D (@allanholloway) March 8, 2016
One of the great legacies of Jerry Bridges is that he combined—to borrow some titles from his books—the pursuit of holiness and godliness with an emphasis on transforming grace. He believed that trusting God not only involved believing what he had done for us in the past, but that the gospel empowers daily faith and is transformative for all of life.
In 2009 he explained to interviewer Becky Grosenbach the need for this emphasis within the culture of the ministry he had given his life to:
When I came on staff almost all the leaders had come out of the military and we had pretty much a military culture. We were pretty hard core. We were duty driven. The WWII generation. We believed in hard work. We were motivated by saying “this is what you ought to do.” That’s okay, but it doesn’t serve you over the long haul. And so 30 years ago there was the beginning of a change to emphasize transforming grace, a grace-motivated discipleship.
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O God the King of saints, who didst strengthen thy servants Perpetua and Felicitas and their companions to make a good confession, staunchly resisting, for the cause of Christ, the claims of human affection, and encouraging one another in their time of trial: Grant that we who cherish their blessed memory may share their pure and steadfast faith, and win with them the palm of victory; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Today (3/5) in 1908, when #CSLewis was just 9, he recorded in his diary that he had read Paradise Lost.— Essential C.S. Lewis (@EssentialLewis) March 5, 2016
Lord God, who didst inspire thy servants John and Charles Wesley with burning zeal for the sanctification of souls, and didst endow them with eloquence in speech and song: Kindle in thy Church, we beseech thee, such fervor, that those whose faith has cooled may be warmed, and those who have not known thy Christ may turn to him and be saved; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
Almighty God, whose servant Chad, for the peace of the Church, relinquished cheerfully the honors that had been thrust upon him, only to be rewarded with equal responsibility: Keep us, we pray thee, from thinking of ourselves more highly than we ought to think, and ready at all times to give place to others, (in honor preferring one another,) that the cause of Christ may be advanced; in the name of him who washed his disciples' feet, even the same thy Son Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
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