Christ, our Light

Quotations for August, 2003

Friday, August 1, 2003

The theology of the last two decades [before 1956] has passed... through the cleansing fire of a world-wide catastrophe. It was brought to its proper theme, to Jesus Christ. Man is obliged to go, with everything he does or does not possess, where the life and cross of Christ and His resurrection bring him to the most real of realities: to the reality of humanity in its exaltation and poverty, hope and judgment. From here, from the time and place where Jesus the Nazarene lived, died, was victorious, where all expectations of the Prophets and of Israel... were fulfilled, it is necessary to look at man, his destination, his fall, his rebirth to a new life, his place in human society, his freedom and rights, the question whether and what kind of claims he may make on his happiness and security. This Christocentric view... gives a better understanding of what should be the relation of man to man, of the individual to society, of society to the individual, and to the securing of human freedoms by law.
... J. L. Hromadka (1889-1969), The Church and Theology in Today’s Troubled Times, Prague: Ecumenical Council of Churches in Czechoslovakia, 1956, p. 85-86 (see the book; see also 2 Pet. 2:9; Lam. 3:32-39; Amos 5:23-24; Luke 14:8-11; 22:25-27; 1 Cor. 9:7-13; more at Cross, Freedom, Jesus, Law, Resurrection, Social, Theology, Understanding)

Saturday, August 2, 2003

What man ever had more renown? The whole Jewish people foretell Jesus before His coming. The Gentile people worship Him after His coming. The two peoples, Gentile and Jewish, regard Him as their centre.
And yet what man enjoys this renown less? Of thirty-three years, He lives thirty without appearing. For three years He passes as an impostor; the priests and the chief people reject Him; His friends and His nearest relatives despise Him. Finally, He dies, betrayed by one of His own disciples, denied by another, and abandoned by all.
What part, then, has He in this renown? Never had man so much renown; never had man more ignominy. All that renown was only of use to us, to help us to recognize Him; it was of no use to Him.
... Blaise Pascal (1623-1662), Pensées (Thoughts) [1660], P.F. Collier & Son, 1910, n. 792, p. 279 (see the book; see also Matt. 11:16-19; Isa. 53:3-4; Luke 5:29-35; 7:31-35; Rev. 5:12; more at Betrayal, Death, Disciple, Friend, Jesus, Worship)

Sunday, August 3, 2003

It is absolutely unimportant in the eyes of God how many people follow the “Anglican tradition” of belief and practice. It is of the greatest importance how many people there are who have come to know and love our Lord because of what we Anglicans have said and done.
... Stephen F. Bayne, Jr. (1908-1974), “The Challenge of the Frontiers: Organizing for Action (Theme Address),” included in Anglican Congress 1963: Report of Proceedings, Eugene Rathbone Fairweather, ed., Editorial Committee, Anglican Congress, 1963, p. 187 (see the book; see also Luke 11:33; Matt. 5:16; 28:19-20; Acts 1:8; more at Belief, God, Knowing God, Love, Tradition, Ultimate reality)

Monday, August 4, 2003
Feast of John Vianney, Curè d’Ars, 1859

I do not want bishops to practice the ordination of voluntary clergy [merely] as a plausible policy, for which something can be said. If by persuasive speech I could induce all the bishops in the world to adopt that practice, I think that I should refuse. I do not believe that Christian men should base their action upon such a foundation: I believe that the first blast of difficulty would overthrow them if they did. I try to set forth a truth of Christ which demands obedience. I call upon the church not to adopt a plausible policy, but to repent of a sin; for to make void the word of Christ is sin.
... Roland Allen (1869-1947), The Case for Voluntary Clergy, London: Eyre & Spottiswoode, 1930, included in The Ministry of the Spirit, David M. Paton, ed., London: World Dominion Press, 1960, p. 137-138 (see the book; see also Acts 15:8; Matt. 15:3-8; Acts 6:2-6; Rom. 4:14-16; more at Church, Minister, Obedience, Ordination, Repentance, Sin, Truth, Vow)

Tuesday, August 5, 2003
Feast of Oswald, King of Northumbria, Martyr, 642

The student should beware lest he overlook the momentous issues involved in the refusal of the State to allow any society or club to exist which had not first obtained official recognition, and the equally momentous refusal of the Church to obtain such recognition. The question is not one of legal technicalities or procedure, or the “sheer obstinacy,” as Marcus Aurelius would have phrased it, of Christian fanatics, but points rather to one of those root antagonisms of principle the influence of which, in different forms, may be felt in the twentieth as much as in the second century. By Roman theory, the State was the one society which must engross every interest of its subjects, religious, social, political, humanitarian, with the one possible exception of the family. There was no room in Roman law for the existence, much less the development on its own lines of organic growth, of any corporation or society which did not recognize itself from the first as a mere department or auxiliary of the State. The State was all and in all, the one organism with a life of its own. Such a theory the Church, as the living kingdom of Jesus, could not possibly accept either in the first century or the twentieth.
... H. B. Workman (1862-1951), Persecution in the early church: a chapter in the history of renunciation, 2nd ed., London: Charles H. Kelly, 1906, p. 71-72 (see the book; see also Ps. 103:19; 133:1; Rom. 13:1-7; Eph. 2:19-22; 1 Pet. 4:16-18; more at Church, Historical, Jesus, Kingdom, Law, Social)

Wednesday, August 6, 2003

Luther’s rejection of Papal authority was not due to any difficulty he may have experienced in reconciling the claims made for the Petrine office with the character of the men who occupied the Papal throne in his time, nor to any confusion caused by the Conciliar Movement. His objections went much deeper and sprang, not from the concrete existential situation of his time, but from his theological principles. Luther saw quite early that his theory of justification by faith alone implied a denial of any divinely appointed hierarchy in the Church. Already in 1518 he had accepted the Hussite doctrine that the True Church, the Church of the promises and the Mystical Body of Christ, is invisible. Luther’s saving faith is the response of the individual soul to the Word of God revealed in Scripture; in his theology there is no place for any created activity to mediate to men God’s saving action nor for any active sharing by men in the dispensation of grace or divine truth.
... George H. Duggan (1912-2012), Hans Küng and Reunion, Westminster, Md., Newman Press, 1964, p. 21-22 (see the book; see also Rom. 1:16-17; 3:22-24; 8:27,34; Eph. 2:18; 1 Pet. 2:9; more at Body of Christ, Church, Faith, Grace, Justification, Mystic, Salvation, Theology, Truth)

Thursday, August 7, 2003
Commemoration of John Mason Neale, Priest, Poet, 1866

If you do not worship God seven days a week, you do not worship Him on one day a week. There is no such thing known in heaven as Sunday worship unless it is accompanied by Monday worship and Tuesday worship and so on.
... A. W. Tozer (1897-1963), Tozer on Worship and Entertainment, WingSpread Publishers, 2006, p. 9 (see the book; see also Col. 2:20-23; Matt. 6:5-6; 15:7-9; 23:27-28; Luke 18:10-14; John 4:21-23; more at Day, God, Heaven, Sunday, Worship)

Friday, August 8, 2003
Feast of Dominic, Priest, Founder of the Order of Preachers, 1221

I endeavour to keep all Shibboleths, and forms and terms of distinction out of sight, as we keep knives and razors out of the way of children; and if my hearers had not some other means of information, I think they would not know from me that there are such creatures as Arminians and Calvinists in the world. But we [would] talk a good deal about Christ.
... John Newton (1725-1807), in a letter quoted in John Newton: a biography, Bernard Martin, Heinemann, 1950, p. 275 (see the book; see also Rom. 16:17; John 17:21-23; 1 Cor. 1:10-13; 3:1-7; 11:16-19; Heb. 12:2; more at Attitudes, Child, Christ, Knowledge)

Saturday, August 9, 2003
Feast of Mary Sumner, Founder of the Mothers’ Union, 1921

Man... cuts the wine of paradox with the water of consistency. The mystery of God and things is tamed to the simplicity of God or things; [man] builds himself a duller, skimpier world.
If he is a pagan, he abolishes the secular in favor of the sacred. The world becomes filled with gods. To improve his wine, he searches, not for purer strains of yeast, but for better incantations, friendlier gods. He spends his time in shrines and caves, not chemistry. Things, for him, become pawns in the chess game of heaven. Religion devours life.
On the other hand, if he is a secularist, he insists that God must have no part in the world at all. That God has made Saccharomyces ellipsoideus competent enough to ferment sugar on its own, becomes, for him, a proof that He never made it at all. Poor man! To be so nearly right, and so devastatingly wrong. To hit so close, and yet miss the mark completely. Yeast, without God to give it as a gift, ceases to be good company. It becomes merely useful—a mechanism contributory to other mechanisms. And those, in turn, to the vast mechanism of the whole. And that, at last, to—well, he is hard put to say just what.
... Robert Farrar Capon (1925-2013), The Supper of the Lamb, New York: Doubleday, 1969, p. 87 (see the book; see also Deut. 8:19; Luke 17:33; John 12:25; Rom. 1:18-23; 2 Cor. 6:4-10; 12:9-10; Phil. 3:7; more at Gifts, God, Goodness, Knowing God, Paradox, Religion, Simplicity, World, Wrong)

Sunday, August 10, 2003
Feast of Lawrence, Deacon at Rome, Martyr, 258

Insofar as theology is an attempt to define and clarify intellectual positions, it is apt to lead to discussion, to differences of opinion, even to controversy, and hence to be divisive. And this has had a strong tendency to dampen serious discussion of theological issues in most groups, and hence to strengthen the general anti-intellectual bias inherent in much of revivalistic Pietism... “Fundamentalism” in America, among other things, was a movement that tried to recall these denominations to theological and confessional self consciousness. But it was defeated in every major denomination, not so much by theological discussion and debate as by effective political manipulations directed by denominational leaders to the sterilizing of this “divisive” element.
... Sidney E. Mead (1904-1999), Church History, v. XXIII, American Society of Church History, 1953, p. 291-320 (see the book; see also Matt. 16:15-16; 18:15-17; 21:24-27; John 3:2; 12:42-43; 19:38; 2 Cor. 12:20; more at Call, Contention, Defeat, Theology)

Monday, August 11, 2003
Feast of Clare of Assisi, Founder of the Order of Minoresses (Poor Clares), 1253
Commemoration of John Henry Newman, Priest, Teacher, Tractarian, 1890

Sermons should not be preached in churches. It harms Christianity in a high degree and alters its very nature, that it is brought into an artistic remoteness from reality, instead of being heard in the midst of real life, and that precisely for the sake of the conflict (the collision). For all this talk about quiet, about quiet places and quiet hours, as the right element for Christianity is absurd.
So then sermons should not be preached in churches but in the midst of life, of the reality of daily life, weekday life.
... Søren Kierkegaard (1813-1855), quoted in Kierkegaard’s Attack upon “Christendom,” 1854-1855, tr., Walter Lowrie, Princeton University Press, 1968, p. 2 (see the book; see also Heb. 10:37-39; Matt. 10:26-27; Luke 4:18-19; 2 Pet. 1:16; 1 John 1:1; more at Church, Life, Practical Christianity, Preach, Sermon)

Tuesday, August 12, 2003

Man’s offense “smells to heaven”: massacres, broken treaties, beatings-up, theft, kidnappings, enslavement, deportation, floggings, lynchings, rape, insult, mockery, and odious hypocrisy, make up that smell. But the thing comes nearer than that. Those of us who have little authority, who have few people at our mercy, may be thankful. But how if one is an officer in the army (or, perhaps worse, an N.C.O.)? a hospital matron? a magistrate? a prison-warden? a school prefect? a trades-union official? a Boss of any sort? in a word, anyone who cannot be “answered back?” It is hard enough, even with the best will in the world, to be just. It is hard, under the pressure of haste, uneasiness, ill-temper, self-complacency, and conceit, even to continue intending justice. Power corrupts; the “insolence of office” will creep in. We see it so clearly in our superiors; is it unlikely that our inferiors see it in us? How many of those who have been over us did not sometimes (perhaps often) need our forgiveness? Be sure that we likewise need the forgiveness of those that are under us.
... C. S. Lewis (1898-1963), “The Psalms”, in Christian Reflections, ed. Walter Hooper, Wm. B. Eerdmans Publishing, 1967, p. 119-120 (see the book; see also Ps. 109:1-5; Matt. 6:12; Mark 11:25; Luke 23:34; Jas. 2:12-13; more at Complacency, Corruption, Forgiveness, Hypocrisy, Justice)

Wednesday, August 13, 2003
Feast of Jeremy Taylor, Bishop of Down & Connor, Priest, Teacher, 1667
Commemoration of Florence Nightingale, Social Reformer, 1910
Commemoration of Octavia Hill, Worker for the Poor, 1912

I acknowledge, dear God, that I have deserved the greatest of Thy wrath and indignation; and that, if Thou hadst dealt with me according to my deserving, I had now, at this instant, been desperately bewailing my miseries in the sorrows and horrors of a sad eternity. But Thy mercy triumphing over Thy justice and my sins, Thou hast still continued to me life and time of repentance; Thou hast opened to me the gates of grace and mercy, and perpetually callest upon me to enter in, and to walk in the paths of a holy life, that I might glorify Thee and be glorified of Thee eternally.
... Jeremy Taylor (1613-1667), Holy Living [1650], in The Whole Works of the Right Rev. Jeremy Taylor, D.D., v. III, London: Longman, Brown, Green & Longmans, 1847, p. 34 (see the book; see also Matt. 26:28; Jer. 31:33-34; Matt. 1:21; Jas. 5:15; 1 John 1:9; more at Eternity, Grace, Holiness, Justice, Mercy, Prayers, Repentance, Sadness, Sin, Sorrow)

Thursday, August 14, 2003
Commemoration of Maximilian Kolbe, Franciscan Friar, Priest, Martyr, 1941

Priestcraft ... is fostered whenever and wherever the ... whole people of God begins to view the ordained ministry as an office rather than as a function, and allows the office to shape the function rather than the function to shape the office. Most churches and most Christians in Britain—the denomination is immaterial—conceive the ministry as a professionalized caste with its own exclusive tabus, rather than as a specially trained task force, working to professional standards simply in order to make its service more effective. [Continued tomorrow]
... Christopher Driver (1932-1997), A Future for the Free Churches?, London: SCM Press, 1962, p. 100 (see the book; see also 1 Thess. 2:8; Matt. 9:37-38; Mark 1:17; 2 Cor. 6:3-10; more at Body of Christ, Church, Minister, Ordination, Service, Work)

Friday, August 15, 2003

[Continued from yesterday] The humblest and—in the ecclesiastical sense—lowest Congregational or Methodist chapel is as vulnerable as any to priestcraft, even if it possesses no ordained minister to play the role of the priest, for it can and usually does allow the very absence of a minister to limit unnecessarily the ministry of its members, both in the church and in the community. Such chapels, indeed, quite often openly put forward their lack of a paid, professional minister as an excuse for their introversion. “We can’t possibly do this ... study this ... attend that. We haven’t got a minister.” The corrosive influence is especially visible in these churches’ pattern of worship. Whoever is actually conducting the services, ordained minister or visiting lay preacher, the pattern is irretrievably sacerdotal, the congregation neither speaking by itself nor performing an action from start to finish. Even the Lord’s Prayer is commonly “led” in a loud voice from the pulpit, presumably in case the congregation forgets the words.
... Christopher Driver (1932-1997), A Future for the Free Churches?, London: SCM Press, 1962, p. 100-101 (see the book; see also Acts 8:14-17; Matt. 23:8; 2 Cor. 5:18-20; Gal. 1:15-17; Eph. 3:6-8; more at Church, Minister, Preacher, Priest, Service, Worship)

Saturday, August 16, 2003

It may be that the grace of renewal will not be given to us in our separation, will not be given until we stand together for the healing of the nations.
... Gordon Rupp (1910-1986) (see also Rev. 22:1-2; Ps. 85:4; John 17:11; 1 Cor. 1:10; Eph. 4:22-24; Phil. 1:27-28; Tit. 3:4-6; more at Church, Grace, Health, Purpose, Renewal)

Sunday, August 17, 2003

Every logical position ... will eventually lead into trouble, and heresy, and chaos. Every logical position is fully consistent, but coherence arises from the human mind, not God’s. The human mind is finite and cannot grasp eternity, and therefore the finite mind sees the infinite as not graspable coherently. If we could grasp it all coherently, without contradiction, we would be God. The person who insists on being logical to the end winds up in a mess. I am not saying that we should not be rational. I am not anti-intellectual. I am saying that the intellect by itself is helpless to arrive at total truth.
... Kenneth L. Pike (1912-2001), Stir, Change, Create, p. 44 (see the book; see also Rom. 8:7; Pr. 14:6; Matt. 13:11; John 16:13; 1 Cor. 1:22-23; 2:12-14; 2 Cor. 4:4-6; Eph. 4:17-18; 1 John 2:15-16; more at Eternity, Helplessness, Heresy, Infinite, Logic, Reason, Trouble, Truth, Understanding)

Monday, August 18, 2003

Cover, Lord, what has been: govern what shall be. Oh, perfect that which Thou hast begun, that I suffer not shipwreck in the haven.
... Theodore Beza (1519-1605), his last words, quoted in The Last Hours of Eminent Christians, Henry Clissold, London: Rivingtons, 1829, p. 169 (see the book; see also Eze. 27:25-27; 2 Cor. 12:8-9; Phil. 3:10-12; Col. 1:27-29; 1 Tim. 1:18-19; more at Beginning, Death, Perfection)

Tuesday, August 19, 2003

Be able to be alone. Lose not the advantage of solitude, ... but delight to be alone and single with Omnipresency.
... Sir Thomas Browne (1605-1682), Christian Morals [op. post. 1716], London: Henry Washbourne, 1845, p. 45 (see the book; see also Jer. 23:23-24; 1 Kings 8:27; Ps. 139:2,7-13; Matt. 28:18-20; Mark 1:45; Luke 5:16; John 14:16-18; 16:32; 1 Cor. 3:16; Col. 2:9-10; Rev. 21:3; more at Being alone, Presence of God, Solitude)

Wednesday, August 20, 2003
Feast of Bernard, Abbot of Clairvaux, Teacher, 1153
Commemoration of William & Catherine Booth, Founders of the Salvation Army, 1912 & 1890

The renovation of our social system is a work so vast that no one of us, nor all of us put together, can define all the measures that will have to be taken before we attain even the Cab-Horse Ideal of existence for our children and our children’s children. All that we can do is attack, in a serious, practical spirit, the worst and most pressing evils, knowing that if we do our duty, we obey the voice of God. He is the Captain of our Salvation. If we but follow where he leads we shall not want for marching orders, nor need we imagine that he will narrow the field of operations.
I am laboring under no delusions as to the possibility of inaugurating the millennium by any social specific. In the struggle of life, the weakest will go to the wall, and there are so many weak. The fittest, in tooth and claw, will survive. All that we can do is to soften the lot of the unfit and make their suffering less horrible than it is at present. No outside propping will make some men stand erect. All material help from without is useful only in so far as it develops moral strength within. And some men seem to have lost even the very faculty of self-help. There is an immense lack of common sense and of vital energy on the part of multitudes. [Continued tomorrow]
... William Booth (1829-1912), In Darkest England, London: Funk & Wagnalls, 1890, p. 43-44 (see the book; see also John 3:19; Isa. 60:2; Rom. 12:9; more at Duty, Evil, Obedience, Renewal, Salvation, Social, Struggle)

Thursday, August 21, 2003

[Continued from yesterday] Insoluble [the problem] is, I am absolutely convinced, unless it is possible to bring new moral life into the soul of these people. This should be the first object of every social reformer, whose work will only last if it is built on the solid foundation of a new birth, to cry, “You must be born again!”
At the risk of being misunderstood and misrepresented, I must assert in the most unqualified way that it is primarily and mainly for the sake of saving the soul that I seek the salvation of the body.
But what is the use of preaching the Gospel to men whose whole attention is concentrated upon a mad, desperate struggle to keep themselves alive? You might as well give a tract to a shipwrecked sailor who is battling with the surf which has drowned his comrades and threatens to drown him. He will not listen to you. Nay, he cannot hear you. The first thing to do is to get him at least a footing on firm ground, and to give him room to live. Then you may have a chance. At present you have none.
... William Booth (1829-1912), In Darkest England, London: Funk & Wagnalls, 1890, p. 44-45 (see the book; see also John 3:6-7; Amos 5:15; Matt. 8:24-27; more at Gospel, Listening, Morality, New birth, Preach, Reform, Salvation, Social, Soul, Struggle)

Friday, August 22, 2003

The will is that which has all power; ... it makes heaven and it makes hell: for there is no hell but where the will of the creature is turned from God; nor any heaven but where the will of the creature worketh with God.
... William Law (1686-1761), The Way to Divine Knowledge [1752], in Works of Rev. William Law, v. VII, London: G. Moreton, 1893, p. 217 (see the book; see also Rom. 8:6-9; Matt. 12:41; Rom. 7:5; 1 Cor. 2:14; Eph. 4:17-19; Col. 1:21-22; Jas. 4:4; 1 John 2:15-16; more at God, Heaven and Hell, Strife, Submission)

Saturday, August 23, 2003
Commemoration of Rose of Lima, Contemplative, 1617

Those who think God did this almost incredible thing call it Good Friday because only an extremely good God could do a thing like that. All religions attempt to bridge the gulf between the terrific purity of God and the sinfulness of man, but Christianity believes that God built that bridge Himself. This particular Friday commemorates His deliberate action in allowing Himself to be caught up in the sin-suffering-death mechanism which haunts mankind.
He didn’t let it end there, for He went on, right through death. But the men who believe in Him can’t forget the kind of Person such an act reveals. That’s why they call it Good Friday.
... J. B. Phillips (1906-1982), Is God at Home?, London: Lutterworth Press, 1957, p. 56 (see the book; see also Isa. 53:2-11; John 19:16-30; Rom. 6:2-10; 1 Cor. 15:17; Col. 2:11-12; 3:1-3; more at Easter, Good Friday, Man, Remembrance, Revelation, Sin, Suffer)

Sunday, August 24, 2003
Feast of Bartholomew the Apostle

To him that chose us first,
Before the world began;
To him that bore the curse
To save rebellious man;
To him that form’d
Our hearts anew
Is endless praise
And glory due.
The Father’s love shall run
Through our immortal songs;
We bring to God the Son
Hosannahs on our tongues:
Our lips address
The Spirit’s name
With equal praise,
And zeal the same.
Let every saint above,
And angel round the throne,
For ever bless and love
The sacred Three in One;
Thus heav’n shall raise
His honors high,
When earth and time
Grow old and die.
... Isaac Watts (1674-1748), Hymns and Spiritual Songs [1707], in Psalms, Hymns, and Spiritual Songs, ed. Samuel Melanchthon Worcester, Boston: Crocker & Brewster, 1834, book III, hymn 39, p. 494-495 (see the book; see also Rom. 5:8; Isa. 53:3-5; Eph. 1:4-6; Heb. 4:3; Rev. 5:12; more at Bearing, Father, Immortality, Love, Predestination, Salvation, Zeal)

Monday, August 25, 2003

Hosanna to the King
Of David’s ancient blood;
Behold, he comes to bring
Forgiving grace from God:
Let old and young
Attend his way,
And at his feet
Their honors lay.
Glory to God on high;
Salvation to the Lamb;
Let earth, and sea, and sky,
His wondrous love proclaim:
Upon his head
Shall honors rest,
And every age
Pronounce him bless’d.
... Isaac Watts (1674-1748), Hymns and Spiritual Songs [1707], in Psalms, Hymns, and Spiritual Songs, ed. Samuel Melanchthon Worcester, Boston: Crocker & Brewster, 1834, book 3, hymn 45, p. 496 (see the book; see also Rev. 4:9-11; 1 Chr. 16:28-29; Neh. 9:5; Ps. 29:1-2; 96:7-8; 148; more at Blessing, Glory, God, Grace, Honor, King, Lamb, Salvation)

Tuesday, August 26, 2003

Do you so love the truth and the right that you welcome, or at least submit willingly to the idea of an exposure of what in you is yet unknown to yourself—an exposure that may redound to the glory of the truth by making you ashamed and humble?... Are you willing to be made glad that you were wrong when you thought others were wrong?... We may trust God with our past as heartily as with our future. It will not hurt us so long as we do not try to hide things, so long as we are ready to bow our heads in hearty shame where it is fit that we should be ashamed. For to be ashamed is a holy and blessed thing. Shame is a thing to shame only those who want to appear, not those who want to be. Shame is to shame those who want to pass their examination, not those who would get into the heart of things... To be humbly ashamed is to be plunged in the cleansing bath of truth.
... George MacDonald (1824-1905), “The Final Unmasking”, in Unspoken Sermons, Third Series, London: Longmans, Green, 1889, p. 235-236, 238 (see the book; see also 2 Cor. 3:8-9; Eccl. 12:14; Matt. 10:26; Mark 4:22; Luke 8:17; 12:2; Rom. 1:16; 2:16; 2 Cor. 5:10; more at Attitudes, Blessing, Future, God, Holiness, Humility, Longing, Love, Past, Shame, Trust, Truth, Wrong)

Wednesday, August 27, 2003
Feast of Monica, Mother of Augustine of Hippo, 387

Let the Gospels speak. Of what I have learnt from these documents in the course of my long task, I will say nothing now. Only this, that they bear the seal of the Son of Man and God, they are the Magna Charta of the human spirit. Were we to devote to their comprehension a little of the selfless enthusiasm that is now expended on the riddle of our physical surroundings, we would cease to say that Christianity is coming to an end—we might even feel that it had only just begun.
... E. V. Rieu (1887-1972), The Four Gospels, London: Penguin Books, 1952, p. xxxiii (see the book; see also Acts 5:29-40; Jer. 31:33-34; Mark 1:1; Phil. 1:27-28; more at Bearing, Beginning, Bible, Devotion, Man, Son)

Thursday, August 28, 2003
Feast of Augustine, Bishop of Hippo, Teacher, 430

Understanding is the reward of faith. Therefore do not seek to understand in order to believe, but believe that you may understand.
... St. Augustine of Hippo (354-430), Lectures or Tractates on the Gospel according to St. John, vol. i, Marcus Dods, ed., as vol. x of The Works of Aurelius Augustine, Bishop of Hippo, Edinbugh: T & T Clark, 1873, tract. XXIX.6, p. 405 (see the book; see also John 6:44-45; Jer. 31:34; John 6:38-40; 7:14-18; 16:13; more at Belief, Faith, Understanding)

Friday, August 29, 2003

Do not be too quick to condemn the man who no longer believes in God: for it is perhaps your own coldness and avarice and mediocrity and materialism and sensuality and selfishness that have killed his faith.
... Thomas Merton (1915-1968), Seeds of Contemplation, London: Hollis & Carter, 1949, New Directions. 1949, p. 105 (see the book; see also Luke 6:32-34; Prov. 18:19; Zech. 7:5-6; more at Attitudes, Belief, Condemnation, Faith, Selfish)

Saturday, August 30, 2003

Many things seem to be good and yet are not, because they be not done with a good mind and intention; and therefore our Saviour saith in the Gospel, “If thy eye has naught, all thy body shall be dark.” For when the intention is wicked, all the work that follows is naught, although it seemed to be never so good.
... St. Gregory the Great (540?-604), The Dialogues of Saint Gregory, P. L. Warner, 1911; Arx Publishing, LLC, 2010, p. 40 (see the book; see also Matt. 6:22-23; 5:21-22,27-28; Gal. 5:22; more at Darkness, Evil, Goodness, Gospel, Intention, Sin)

Sunday, August 31, 2003
Feast of Aidan, Bishop of Lindisfarne, Missionary, 651
Commemoration of Cuthburga, Founding Abbess of Wimborne, c.725
Commemoration of John Bunyan, Spiritual Writer, 1688

I never knew all there was in the Bible until I spent those years in jail. I was constantly finding new treasures.
... John Bunyan (1628-1688), quoted in A Treasury of Sermon Illustrations, Charles Langworthy Wallis, ed., Abingdon-Cokesbury Press, 1950, p. 27 (see the book; see also 1 John 5:11-13; Matt. 13:52; 1 Cor. 15:3; Col. 2:2-3; 1 Thess. 2:13; 5:27; 2 Pet. 3:2,15-16; Heb. 4:12; more at Bible, Prisoner, Treasure, Year)


Christ, our Light

    Welcome to the CQOD archive. This page contains all the quotations for August, 2003.
     means text and bibliography have been verified.
    Here are some important links to help you get around:

    Previous month
    Next month

    CQOD for today
    CQOD on the go!
    Use our double opt-in listserve to receive CQOD by email
    CQOD daily index
    All monthly archives
    What’s New on CQOD
    Author index
    Title index
    Poetry index
    Scripture index
    Subject index
    Search CQOD (or see below)
    CQOD Blog
     Facebook CQOD Fan Page  
     Follow CQOD on Twitter  
     Follow CQOD on Instagram     About CQOD
    CQOD on the Web
    CQOD Liturgical Calendar
    Mere Christianity: a conversation
    Simple Songs for Psalms
    Quotations Bible Study
    Essays Archive
    Jonah: a miracle play
    Ruth: a play
    Also visit these organizations:
    Arab Vision
    More devotionals
    Search CQOD: Community Member

Compilation Copyright, 1996-2024, by Robert McAnally Adams,
        Curator, Christian Quotation of the Day,
        with Robert Douglas, principal contributor
Logo image Copyright 1996 by Shay Barsabe, of “Simple GIFs”, by kind permission.
Send comments to

Last updated: 08/27/22

























    Previous month
    Next month