For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow. Trees are sanctuaries. Whoever knows how to speak to them, whoever knows how to listen to them, can learn the truth. They do not preach learning and precepts, they preach, undeterred by particulars, the ancient law of life. A tree says: A kernel is hidden in me, a spark, a thought, I am life from eternal life. The attempt and the risk that the eternal mother took with me is unique, unique the form and veins of my skin, unique the smallest play of leaves in my branches and the smallest scar on my bark. I was made to form and reveal the eternal in my smallest special detail. A tree says: My strength is trust. I know nothing about my fathers, I know nothing about the thousand children that every year spring out of me. I live out the secret of my seed to the very end, and I care for nothing else. I trust that God is in me. I trust that my labor is holy. Out of this trust I live. When we are stricken and cannot bear our lives any longer, then a tree has something to say to us: Be still! Be still! Look at me! Life is not easy, life is not difficult. Those are childish thoughts. Let God speak within you, and your thoughts will grow silent. You are anxious because your path leads away from mother and home. But every step and every day lead you back again to the mother. Home is neither here nor there. Home is within you, or home is nowhere at all. A longing to wander tears my heart when I hear trees rustling in the wind at evening. If one listens to them silently for a long time, this longing reveals its kernel, its meaning. It is not so much a matter of escaping from one's suffering, though it may seem to be so. It is a longing for home, for a memory of the mother, for new metaphors for life. It leads home. Every path leads homeward, every step is birth, every step is death, every grave is mother. So the tree rustles in the evening, when we stand uneasy before our own childish thoughts: Trees have long thoughts, long-breathing and restful, just as they have longer lives than ours. They are wiser than we are, as long as we do not listen to them. But when we have learned how to listen to trees, then the brevity and the quickness and the childlike hastiness of our thoughts achieve an incomparable joy. Whoever has learned how to listen to trees no longer wants to be a tree. He wants to be nothing except what he is. That is home. That is happiness.
Every being, created by God and unspoiled by man, is perfect, strictly defined and autonomous, entirely complete and at the same time with a built-in ability to grow and develop. This is the essence of its dignity and holiness. It is not an embodiment of God’s immense Personality, but only one of the realisations of His perfection.
Always seek justice, but love only mercy. To love justice and hate mercy is but a doorway to more injustice.
My belief is that, morally, God and Satan are vaguely on the same page. According to the common understanding of Satan's origins, holiness must be in his blood: but a corrupted formula. The vital difference is that God is willing to offer grace for our sins; he delights in grace. God is the one and only holy and just punisher of sin, yes, but that is partly so because punishment for the sake of punishment is not something he loves. Whereas Satan, as the accuser, and as it is written, actually seeks God's permission to punish; he, being a seasoned legalist, delights in finding wrongs and will defy his own morality just to expose immorality. This is why both the anti-religious soul and the violently religious soul are, whether consciously or unconsciously, and sadly enough, glorifying their biggest hater: Satan is not only a lawless lover of punishing lawlessness, but also the greatest theologian of us all. He loves wickedness, but only because he loves punishing wickedness.
If you don’t delight in the fact that your Father is holy, holy, holy, then you are spiritually dead. You may be in a church. You may go to a Christian school. But if there is no delight in your soul for the holiness of God, you don’t know God. You don’t love God. You’re out of touch with God. You’re asleep to his character.
In our worldly perceptions of Jesus, we tend to embrace the kindness of his love ('be encouraged') but not the discipline of his love ('and sin no more'). But with the whole scope of his love, or maturity in Christ, we begin relying on him for guidance where we would prefer him to walk beside us rather than behind us.
As we grow in the knowledge of God's holiness, even though we are growing in the practice of holiness, it seems the gap between our knowledge and our practice always gets wider. This is the Holy Spirit's way of drawing us to more and more holiness.
But that is the nature of true grace and spiritual light, that it opens to a person's view the infinite reason there is that he should be holy in a high degree. And the more grace he has, and the more this is opened to view, the greater sense he has of the infinite excellency and glory of the divine Being, and of the infinite dignity of the person of Christ, and the boundless length and breadth and depth and height of the love of Christ to sinners. And as grace increases, the field opens more and more to a distant view, until the soul is swallowed up with the vastness of the object, and the person is astonished to think how much it becomes him to love this God and this glorious Redeemer that has so loved man, and how little he does love. And so the more he apprehends, the more the smallness of his grace and love appears strange and wonderful: and therefore he is more ready to think that others are beyond him.
But saints and angels behold that glory of God which consists in the beauty of His holiness; and it is this sight only that will melt and humble the hearts of men, wean them from the world, draw them to God, and effectually change them. A sight of the awful greatness of God may overpower men's strength, and be more than they can endure; but if the moral beauty of God be hid, the enmity of the heart will remain in its full strength. No love will be enkindled; the will, instead of being effectually gained, will remain inflexible. But the first glimpse of the moral and spiritual glory of God shining into the heart produces all these effects as it were with omnipotent power, which nothing can withstand.
When we live holy we will glorify self but when we glorify God we will live holy
The creation of man is evidence for the love of God, the preservation of man is evidence for the patience of God, and Christ is evidence for the forgiveness of God. It is when we are wrapped up in our own little peeves that we begin to displace His benevolence with malevolence.
The heroes of faith in Hebrews 11 ... obeyed by faith ... obedience is the pathway to holiness ... no one will become holy apart from a life of faith. Faith enables us to claim the promises of God, but it also enables us to obey the commands of God.
Holiness is the strength of the soul. It comes by faith and through obedience to God's laws and ordinances. God then purifies the heart by faith, and the heart becomes purged from that which is profane and unworthy. When holiness is achieved by conforming to God's will, one knows intuitively that which is wrong and that which is right before the Lord. Holiness speaks when there is silence, encouraging that which is good or reproving that which is wrong.
I need not adapt in certain ways. I am in fact but a visitor to this world, an ephemeral gasp within its long, tired history, and, before anything else, a follower of Christ. By this alone I have the power not to shuffle away from the Faith, the power to break loose from these marching-shackles of ongoing cultural and political pretense.
What I want to tell you as you read these stories is that I both found and lost God a hundred times over. In fact, maybe I've never actually found God at all, but imagining that I have indeed found something so much larger and more beautiful than I can explain is more often enough for me.
I painlessly came to realize that the reverence I felt for the holiness of life is not ever likely to be entirely at home in organized religion. It was later, when I was able to travel farther , that the presence of holiness and mystery seemed, as far as my vision was able to see, to descend into the windows of Chartres, the stone peasant figures of Autun, the tall sheets of gold on the walls of Torcello that reflected the light of the sea; in the frescoes of Piero, of Giotto; in the shell of a church wall in Ireland still standing on a floor of sheep-cropped grass with no ceiling other than he changing sky.
The Christian does not avoid sin to achieve salvation, but rather salvation brings him to a desire not to sin. The closer that one's spirit is synchronized with the holy knowledge of God, the more he comprehends how and why sin is destructive to himself and others in each and every circumstance. The dwindling desire for sin is a premature gift of Heaven - where there will be no sin, where all will, too, possess that full and complete wisdom; all will have perfect reasons not to sin. In this way, free will might still exist, but the shared wisdom of God will simply outwit all desires, impulses, and needs to sin.
If contemporary Christians took seriously the possibility that those outside the boundaries of the church might hold the promise of renewal, if we ceased regarding ourselves as the source of salvation and the secular world as a potential threat, and if we emulated Jesus' example in accepting the faith and the courage of those who live beyond conventional standards of purity, well, I can hardly imagine how things would look.
The talk of sin is of course to many a big turn-off; to others, an even bigger myth - because in reality, sin is like the spiritual equivalent of a microscopic parasite, or a virus, or better yet even, an infectious disease. And just as one might never know of, until visiting a competent doctor, the tiny pathogens progressively eroding one's body, so we might never know that in sin we are eroding our being and losing direction until hearing the Word of God rightfully applied. Therefore I ask, which of the doctors would then be the more competent: the one who finds the problem and gives the solution, or the one who willfully ignores the problem (or rather finds the problem when it is much too late)? Seldom does anyone write off the knowledge of medicine for the physical body as primitive practice, so neither must the knowledge of the Word of God for one's spiritual well-being remain written off as primitive practice - quite the opposite really. As it is written thus: 'Lean not on your own understanding.
Spirituality has thus come to be regarded by the world as those futile, self-torturing excesses of strange men and women who lived in far-off, benighted places and times. Accordingly, the One who came to give abundance of life is commonly thought of as a cosmic stuffed shirt, whose excessive "spirituality" probably did not allow him normal bodily functions and certainly would not permit him to throw a frisbee or tackle someone in a football game.
Has it ever occurred to you that one hundred pianos all tuned to the same fork are automatically tuned to each other? They are of one accord by being tuned, not to each other, but to another standard to which each one must individually bow. So one hundred worshipers met together, each one looking away to Christ, are in heart nearer to each other than they could possibly be, were they to become 'unity' conscious and turn their eyes away from God to strive for closer fellowship.
God knew man would evolve. People think some of the Old Testament laws are absurd now because we live in a very different culture, a different time period. They had their problems and we have ours. God is constant but man is not, and he foreknew the ever-changing world his people would have to deal with; therefore, and if there is indeed an omniscient God, a Christ-like figure would be our only rational, possible connection to a constant, holy God throughout the evolution of culture and social law. The only answer that makes sense when it comes to relevance regarding religions and time periods is Christ, and the chances are slim that men could have invented it.
Take away all the moral beauty and sweetness in the Word, and the Bible is left wholly a dead letter, a dry, lifeless, tasteless thing. By this is seen the true foundation of our duty, the worthiness of God to be so esteemed, honoured, loved, submitted to, and served, as He requires of us, and the amiableness of the duties themselves that are required of us. And by this is seen the true evil of sin; for he who sees the beauty of holiness must necessarily see the hatefulness of sin, its contrary. By this men understand the true glory of heaven, which consists in the beauty and happiness that is in holiness. By this is seen the amiableness and happiness of both saints and angels. He that sees beauty of holiness, or true moral good, sees the greatest and most important thing in the world, which is the fulness of all things, without which all the world is empty, no better than nothing, yea, worse than nothing. Unless this is seen, nothing is seen that is worth the seeing; for there is no other true excellency or beauty. Unless this be understood, nothing is understood that is worthy of the exercise of the noble faculty of understanding. This is the beauty of the Godhead, and the divinity of Divinity (if I may so speak), the good of the infinite Fountain of good; without which, God Himself (if that were possible) would be an infinite evil; without which we ourselves had better never have been; and without which there had better have been no being.
The aim is to love God because the pure heart loves loving God and because the true mind knows He deserves it. Unlike the accusations and beliefs of the critics and skeptics, it is neither an obligation of duty; nor a fear of damnation; nor a wish for power; nor a desire to appear more righteous than others; nor because God needs it; but because through all love, truth, reason, faith, honesty, and joy in and beyond oneself and the universe, He is worthy.
It's through the cross that we reach the resurrection. We should be absolutely sure of this truth, and we should keep this cross hidden and not place it on the shoulders of others. It is our cross we have to carry. It is the one God has given us to go through into His resurrection. This is the one we should keep hidden.But there are crosses and crosses, some of our own making. These we should immediately discard. Some permitted by God for our sanctification. These we can share for they are also for the sanctification of others. True, we can help to carry other people's crosses and they can help to carry our crosses, but the operative word is "hidden."The Lord said, "So when you give to the needy, do not announce it with trumpets as the hypocrites do in the synagogues and on the streets, to be honoured by men," and "When you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you." (Mt 6:16-18)Our very hiddenness becomes a light if we do not complain, if we carry our cross manfully, ready to help in the carrying of other people's crosses. Then we become a light to our neighbour's feet because we become an icon of Christ—shining!
We are not as some people like to assume nowadays 'just being real' by embracing passively the sinful, fallen versions of ourselves. Quite the opposite really: our true selves were, from the beginning, intended to resemble the example which was then set by Christ Jesus; hence God wants to restore us to how we would have been had original sin never once befell.
Hell, hell fire, the damnation of hell, eternal damnation, the resurrection of the damnation, everlasting fire, the place of torment, destruction, outer darkness, the worm that never dies, the fire that is not quenched, the place of weeping, wailing and gnashing of teeth, everlasting punishment... these are the words which the Lord Jesus Christ Himself employs. Away with the miserable nonsense which people talk in this day who tell us that the ministers of the gospel should never speak of hell.
When God intends a mercy for his people, he stirs up the spirit of prayer in them. Fervency unites the soul and directs the thoughts to the work at hand. It will not allow diversions and denies all foreign thoughts seeking to intrude. Pray fervently or you do nothing. Cold praying is no more prayer than a painting of fire is fire. How can prayers that do not even warm your own heart move God’s? A fervent prayer will never find a cold reception with God. Elijah’s prayer called fire down from heaven because it carried fire up to heaven.
The most wonderful thing of all about the cross is that it reveals the love of God to us. It is not surprising that Paul should say to the Romans, "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." How do we see the love of God in the cross? Ah, says the modern man, I see it in this way, that though man rejected and murdered the Son of God, God in His love still says, "All right, I still forgive you. Though you have done that to My Son, I still forgive you." Yes, that is part of it, but it is the smallest part of it. That is not the real love of God. God was not a passive spectator of the death of His Son. That is how the moderns put it - that God in heaven looked down upon it all, saw men killing His own Son, and said, "All right, I will still forgive you." But it was not we who brought God's Son to the cross. It was God. It was the predeterminate counsel and foreknowledge of God.If you really want to know what the love of God means, read what Paul wrote to the Romans: "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." God condemned sin in the flesh of His own Son. This is the love of God. Read again Isaiah 53, that wonderful prophecy of what happened on Calvary's hill. You notice how he goes on repeating it: "Surely he hath borne our griefs, and carried our sorrows... it pleased the Lord to bruise him; he hath put him to grief." These are the terms. And they are nothing but a plain, factual description of what happened on the cross.
I think of two landscapes- one outside the self, the other within. The external landscape is the one we see-not only the line and color of the land and its shading at different times of the day, but also its plants and animals in season, its weather, its geology… If you walk up, say, a dry arroyo in the Sonoran Desert you will feel a mounding and rolling of sand and silt beneath your foot that is distinctive. You will anticipate the crumbling of the sedimentary earth in the arroyo bank as your hand reaches out, and in that tangible evidence you will sense the history of water in the region. Perhaps a black-throated sparrow lands in a paloverde bush… the smell of the creosote bush….all elements of the land, and what I mean by “the landscap
God loves us toughly enough not to allow us to be happy with our sins. The recollection of sin rightly brings misery of conscience. How else could moral awareness be saved from sentimentality? The deepest human happiness, we learn, is grounded in holiness - God's holy love and our responsive attempts to reflect it fittingly.
To summarize, then, it appears that Christian holiness is a number of things together. It has both outward and inward aspects. Holiness is a matter of both action and motivation, conduct and character, divine grace and human effort, obedience and creativity, submission and initiative, consecration to God and commitment to people, self-discipline and self-giving, righteousness and love. It is a matter of Spirit-led law-keeping, a walk, or course of life, in the Spirit that displays the fruit of the Spirit (Christlikeness of attitude and disposition). It is a matter of seeking to imitate Jesus' way of behaving, through depending on Jesus for deliverance from carnal self-absorption and for discernment of spiritual needs and possibilities.
There is no imagination wherewith man is besotted, more foolish, none so pernicious as this,- that persons not purified, not sanctified, not made holy in their life, should afterwards be taken into that state of blessedness which consists in the enjoyment of God. Neither can such persons enjoy God, nor would God be a reward to them. Holiness is perfected in heaven: but the beginning of it is invariably confined to this world.
The lamp of divine, written revelation reveals the will of God for the believer. Whether it is expressed by biblical command or precept, by scriptural example or principle, the Word illumines the path every believer must take. This divine light in Scripture is not a mere option, but an absolute necessity for every follower of Christ.
God cares about our dietary choices. This should come as no surprise; you only have to read the first two chapters of Genesis to see God's concern for food. Humanity's first sin was disobedience manifested in a choice about eating. Adam and Eve were allowed to eat anything they wanted, except the one fruit they chose. And the New Testament makes clear that God cares about the most basic quotidian aspect of our lives. (Our God, after all, is the God who provides for the sparrows and numbers the hairs on our heads.) This God who is interested in how we speak, how we handle our money, how we carry our bodies - He is also interested in how we live with food.
In every sound convert the judgement is brought to approve of the laws and ways of Christ, and subscribe to them as most righteous and reasonable; the desire of the heart is to know the whole mind of Christ; the free and resolved choice of the heart is determined for the ways of Christ, before all the pleasures of sin, and prosperities of the world; it is the daily care of his life to walk with God.
Ah! If you have a self-will in your hearts, pray to God to uproot it. Have you self-love? Beseech the Holy Spirit to turn it out; for if you will always will to do as God wills, you must be happy. I have heard of some good old woman in a cottage, who had nothing but a piece of bread and a little water, and lifting up her hands, she said, as a blessing, "What!? all this, and Christ too?" What is "all this," compared with what we deserve? And I have read of someone dying, who was asked if he wished to live or die; and he said, "I have no wish at all about it." "But if you might wish, which would you choose?" "I would not choose at all." "But if God bade you choose?" "I would beg God to choose for me, for I would not know which to take." Oh happy state! to be perfectly acquiescent, to lie passive in His hand, and know no will but His.
Initially, the God of the Old Testament might seem overwhelming and domineering to you, or tyrannical, or perhaps even evil, which is good. It is the first telling that God is indeed God, by sheer definition, and not some ear-tickling fairy by which one in his depravity is guaranteed to find another form of stale romanticism or love at first sight. For such a first impression as the latter would be problematic to the essence of Christianity. Therefore the Christians are right in saying that the nature of imperfect men cannot ultimately co-exist with the nature of a perfect God; and that the hope of each man is now desperately found in God's sending of Christ.
I do not know you, my friends, not individually, most of you, but this is the wonderful thing about the work of a preacher, he does not need to know his congregation. Do you know why? Because I know the most important thing about every single one of you, and that is that each of you is a vile sinner. I do not care who you are, because all have sinned and come short of the glory of God. I do not care what particular form your sin takes. There is a great deal of attention paid to that today. The preacher is not interested in that. I do not want a catalogue of your sins. I do not care what your sins are. They can be very respectable or they can be heinous, vile, foul, filthy. It does not matter, thank God. But what I have authority to tell you is this. Though you may be the vilest man or woman ever known, and though you may until this moment have lived your life in the gutters and the brothels of sin in every shape and form, I say this to you: be it known unto you that through this man, this Lord Jesus Christ, is preached unto you the forgiveness of sin. And by him all who believe, you included, are at this very moment justified entirely and completely from everything you have ever done— if you believe that this is the Lord Jesus Christ, the Son of God, and that he died there on the cross, for your sins and to bear your punishment. If you believe that, and thank him for it, and rely utterly only upon him and what he has done, I tell you, in the name of God, all your sins are blotted out completely, as if you had never sinned in your life, and his righteousness is put on you and God sees you perfect in his Son. That is the message of the cross, that is Christian preaching, that it is our Lord who saves us, by dying on the cross, and that nothing else can save us, but that that can save whosoever believeth in him.
If I were to believe in God enough to call him a murderer, then I might also believe enough that he, as a spirit, exists beyond death; and therefore only he could do it righteously. For the physical being kills a man and hatefully sends him away, whereas God, the spiritual being, kills a man and lovingly draws him nigh.
Everybody knows basically what is right and what is wrong. Everybody knows better than to hate others. In fact, most people teach against it, and yet we still see it on the daily. But why do you think that is? It is because the problem was never really humans not loving humans enough; the problem was humans not loving righteousness enough. We must empty our own love for the world so that it can be replaced by the love of Christ; only then will we begin to love people as Christ loves people, as He always intended.
The sacrifices we make to stay healthy, to look good, the tasty foods we skip, the guilt trips, the exercising - all these things require great discipline, care, and even a paradoxical, self-denying self-love of sorts in order to be properly executed. However it is regretful that so many of us today are not as passionate about our spiritual holiness as we are about our physical health. They are indeed both important - we should worship in every aspect of our lives - and one even, in a sense, entails the other. Although, this disproportion in said priorities is still very much expected: we humans have always taken a liking to trendiness and the temporal side of things, doing what is judged vainly in the eyes of man before that which is judged vitally and eternally in the eyes of God (i.e. "cleaning the outside of one's cup while leaving a filthy inside"). But in a way, it all goes to show that the man who fully hates discipline hates himself fully; for within the spirit is where The Holy One judges true wellness or malady.
Angels are good not simply because they see bad as bad, but also because they see bad as corny.
Holiness is as much about what you do on a Monday morning on the factory floor as it is about what you do on a Sunday morning in a church gathering. Holiness is as much about the kind of neighbour you are as it is about the kind of church member you are. It is as much about who you are when you are holding a steering wheel as who you are when you are holding a Bible.
What's simple is that everything good comes from God, and everything bad comes from man. Where it gets complicated is that everything seemingly good but ultimately bad comes from man, and everything seemingly bad but ultimately good comes from God.
Holiness begins in our minds and works out to our actions. This being true, what we allow to enter our minds is critically important. The television programs we watch, the movies we may attend, the books and magazines we read, the music we listen to, and the conversations we have all affect our minds.
Man's delight in the Lord is the absolute peak of human triumph. He praises God when full of joy, and when not, he praises God to become full of joy. For to know and to live as though God is worthy of all praise, in all one's circumstances, whether seemingly good or seemingly bad, is the primary definition of joy and the richest triumph for man under God.
He does not want a girl who trifles with Christianity. He wants a woman who is radically given to Christ. He does not want a girl who prays tepid, lukewarm prayers. He wants a woman who lives in defiance of the powers of Hell. He does not want a girl who is self-adorning with the latest fashions and trends. He wants a woman who is adorned with the inner jewelry of Christ-given holiness. He does not want a girl who dishonors and belittles her parents. He wants a woman who honors the authorities God has placed in her life and serves them with charity and gladness. He does not want a girl whose Bible is an accessory to her wardrobe. He wants a woman whose hunger and thirst is to know the Lord, and who diligently feasts upon His Word. He does not want a girl whose tongue is a deceptive weapon of selfishness. He wants a woman whose words drip with the honey of the name of Jesus.
And those of us who trust ourselves the least,Who doubt and question most, these, it may be,Will make their mark upon eternity,And youth will turn to them as to a feast.The time may come when a man who confessedHis self-doubts will be ranked among the blessedWho never suffered anguish or knew fear,Whose times were times of glory and good cheer,Who lived like children, simple happy lives.For in us too is part of that Eternal MindWhich through the aeons calls to brothers of its kind:Both you and I will pass, but it survives.
Sadly enough, some people are insecure in such a way that they cannot bear the thought of the sovereignty of God, the thought of His Being as greater than themselves. It makes them feel insignificant. But I know if I were to worship and obey anything, I would like it far greater than myself or any person or human system, preferably to the point that which it, perhaps, in all its majesty, makes me feel lost and even 'creatural' in my sheer humanity. Only this God - He who is great beyond human measure, yet still considers His creation precious - I find to be more than worthy of praise; otherwise, I bow down and worship nothing. And if the thought of such a superior and almighty God were to indeed offend me, I would have to remember that it is because I am only as significant as the things which I am idolizing, things which are ultimately separating me, the creation, from my original Creator.
God is not a God of confusion, although at times one's judgment, for a period, may become clouded in the mi(d)st of one's growth process. I stopped fooling myself into thinking that Christ is always for the cool kids and never for those upright and uptight religious people everybody hates.
A utopian system, when established by men, is likely to be synonymous with a dystopian depression. The only way for perfect peace by man is absolute control of all wrongs. Bully-cultures find this: with each and every mistake, another village idiot is shamed into nothingness and mindlessly shut down by the herd. This is a superficial peace made by force and by fear, one in which there is no freedom to breathe; and the reason it is impossible for man to maintain freedom and peace for everyone at the same time. Christ, on the other hand, transforms, instead of controls, by instilling his certain inner peace. This is the place where one realizes that only his holiness is and feels like true freedom, rather than like imprisonment, and, too, why Hell, I imagine, a magnified version of man's never-ending conflict between freedom and peace, would be the flesh's ultimate utopia - yet its ultimate regret.
People debate over whether or not there is a literal Hell, in the literal sense often described as fire and eternal torture, which, to many, seems to be too harsh a punishment. If men really want to fear something, they should be fearing separation from God, the supposedly more comforting alternative to a literal Hell. For separation from the authorship of love, mercy, and goodness is the ultimate torture. If you think a literal Hell sounds too bad, you are very much underestimating the pain of being absolutely, wholly separated from the goodness while exposed to the reality of the holiness of God.
The Christian living in disobedience also lives devoid of joy and hope. But when he begins to understand that Christ has delivered him from the reign of sin, when he begins to see that he is united to Him who has all power and authority and that it is possible to walk in obedience, he begins to have hope, and as he hopes in Christ, he begins to have joy. In the strength of this joy, he begins to overcome the sins that have so easily entangle him. He then finds that the joy of a holy walk is infinitely more satisfying than the fleeting pleasures of sin. But to experience this joy, we must make some choices. We must choose to forsake sin, not only because it is defeating to us but because it grieves the heart of God.
Those small moments of pleasure men get from sin, from defying God, are perhaps grace - His final gift still to those who hard-heartedly choose to deny Him. Godless men may blatantly enjoy offending God not because they are free-spirited, but on the whole because He moves them to enjoy it. Sin is, in a sense, still touching God: for a strike involves a touch. Perhaps this is His divine kindness. Faithful men find everlasting fulfillment in His good company; but godless men who strike at the Author of Joy, who are completely ignorant of the greater, for them - and by God's love for His enemies - there is yet this small recoil known as 'pleasure' before the fall.
Amazingly, we take for granted that instinct for survival, fear of death, must separate us from the happiness of pure and uninterpreted experience, in which body, mind, and nature are the same. This retreat from wonder, the backing away like lobsters into safe crannies, the desperate instinct that our life passes unlived, is reflected in proliferation without joy, corrosive money rot, the gross befouling of the earth and air and water from which we came.
We are above all things loved--that is the good news of the gospel--and loved not just the way we turn up on Sundays in our best clothes and on our best behavior and with our best feet forward, but loved as we alone know ourselves to be, the weakest and shabbiest of what we are along with the strongest and gladdest. To come together as people who believe that just maybe this gospel is actually true should be to come together like people who have just won the Irish Sweepstakes. It should have us throwing our arms around each other like people who have just discovered that every single man and woman in those pews is not just another familiar or unfamiliar face but is our long-lost brother and our long-lost sister because despite the fact that we have all walked in different gardens and knelt at different graves, we have all, humanly speaking, come from the same place and are heading out into the same blessed mystery that awaits us all. This is the joy that is so apt to be missing, and missing not just from church but from our own lives--the joy of not just managing to believe at least part of the time that it is true that life is holy, but of actually running into that holiness head-on.
In his first summers, forsaking all his toys, my son would stand rapt for nearly an hour in his sandbox in the orchard, as doves and redwings came and went on the warm wind, the leaves dancing, the clouds flying…the child was not observing; he was at rest in the very center of the universe, a part of things, unaware of endings and beginning, still in unison with the primordial nature of creation, letting all light and phenomena pour through.
You know how they say a holy man falls seven times and gets back up?" he asked, quoting the Hebrew phrase, the ancient words flying smoothly off his tongue. I nodded. "I always think that it isn't the persistence that makes him holy but the fact that he fell." His eyes sparkled with passion as he spoke. "You can't really commit to being religious, to loving God, if you haven't spent some time with your face in the dirt.
John Bunyan says that he never forgot the divinity he taught, because it was burnt into him when he was on his knees. That is the way to learn the gospel. If you learn it upon your knees you will never unlearn it. That which “men” teach you, men can unteach you – if I am merely convinced by reason, a better reasoner may deceive me. If I merely hold my doctrinal opinions because they seem “to me” to be correct, I may be led to think differently another day. But if “God” has taught them to me – he who is himself pure truth – I have not learned amiss, but I have so learned that I shall never unlearn, nor shall I forget.
But we have, if not our understanding, our own experience, and it feels to me sealed, inviolable, ours. We have a last, deep week together, because Wally is not on morphine yet, because he has just enough awareness, just enough ability to communicate with me. I’m with him almost all day and night- little breaks, for swimming, for walking the dogs. Outside it snows and snows, deeper and deeper; we seem to live in a circle of lamplight. I rub his feet, make him hot cider. All week I feel like we’re taking one another in, looking and looking. I tell him I love him and he says I love you, babe, and then when it’s too hard for him to speak he smiles back at me with the little crooked smile he can manage now, and I know what it means. I play music for him, the most encompassing and quiet I can find: Couperin, Vivaldi, the British soprano Lesley Garret singing arias he loved, especially the duet from Lakme: music of freedom, diving, floating. How can this be written? Shouldn’t these sentences simply be smithereened apart, broken in a hurricane?All that afternoon he looks out at us though a little space in his eyes, but I know he sees and registers: I know that he’s loving us, actively; if I know nothing else about this man, after nearly thirteen years, I know that. I bring all the animals, and then I sit there myself, all afternoon, the lamps on. The afternoon’s so quiet and deep it seems almost to ring, like chimes, a cold, struck bell. I sit into the evening, when he closes his eyes.There is an inaudible roaring, a rush beneath the surface of things, beneath the surface of Wally, who has now almost no surface- as if I could see into him, into the great hurrying current, that energy, that forward motion which is life going on. I was never this close to anyone in my life. His living’s so deep and absolute that it pulls me close to that interior current, so far inside his life. And my own. I know I am going to be more afraid than I have ever been, but right now I am not afraid. I am face to face with the deepest movement in the world, the point of my love’s deepest reality- where he is most himself, even if that self empties out into no one, swift river hurrying into the tumble of rivers, out of individuality, into the great rushing whirlwind of currents. All the love in the world goes with you.
Throughout my life, until this very moment, whatever virtue I have accomplished, including any benefit that may come from this book, I dedicate to the welfare of all beings.May the roots of suffering diminish. May warfare, violence, neglect, indifference, and addiction also decrease.May the wisdom and compassion of all beings increase, now and in the future.May we clearly see all the barriers we erect between ourselves and others to be as insubstantial as our dreams.May we appreciate the great perfection of all phenomena.May we continue to open our hearts and minds, in order to work ceaselessly for the benefit of all beings.May we go to the places that scare us.May we lead the life of a warrior.
My foot slips on a narrow ledge; in that split second, as needles of fear pierce heart and temples, eternity intersects with present time. Thought and action are not different, and stone, air, ice, sun, fear, and self are one. What is exhilarating is to extend this acute awareness into ordinary moments, in the moment-by-moment experiencing of the lammergeier and the wolf, which, finding themselves at the center of things, have no need for any secret of true being. In this very breath that we take now lies the secret that all great teachers try to tell us…the present moment. The purpose of mediation practice is not enlightenment’ it is to pay attention even at unextraordinary times, to be of the present, nothing-but-the-present, to bear this mindfulness of now into each event of ordinary life.
In the book of Job, the Lord demands, “Where wast thou when I laid the foundations of the earth?”“I was there!”-surely that is the answer to God’s question. For no matter how the universe came into being, most of the atoms in these fleeting assemblies that we think of as our bodies have been in existence since the beginning. Each breath we take contains hundreds of thousands of the inert, pervasive argon atoms that were actually breathed in his lifetime by the Buddha, and indeed contain parts of all the ‘snorts, sighs, bellows, shrieks” of all creatures that ever existed or will exist. These atoms flow backward and forward in such useful but artificial constructs as time and space, in the same universal rhythms, universal breath as the tides and stars, joining both the living and the dead in that energy which animates the universe.
I grow into these mountains like a moss. I am bewitched. The blinding snow peaks and the clarion air, the sound of earth and heaven in the silence, the requiem birds, the mythic beasts, the flags, great horns, and old carved stones, the silver ice in the black river, the Kang, the Crystal Mountain. Also, I love the common miracles-the murmur of my friends at evening, the clay fires of smudgy juniper, the coarse dull food, the hardship and simplicity, the contentment of doing one thing at a time… gradually my mind has cleared itself, and wind and sun pour through my head, as through a bell. Though we talk little here, I am never lonely; I am returned into myself. In another life-this isn’t what I know, but how I feel- these mountains were my home; there is a rising of forgotten knowledge, like a spring from hidden aquifers under the earth. To glimpse one’s own true nature is a kind of homegoing, to a place East of the Sun, West of the Moon- the homegoing that needs no home, like that waterfall on the supper Suli Gad that turns to mist before touching the earth and rises once again to the sky.
O my Mansoul, I have lived, I have died, I live, and I will die no more for thee. I live that thou mayest not die. Because I live thou shalt live also; I reconciled thee to my Father by the blood of My cross, and being reconciled thou shalt live through me. I will pray for thee, I will fight for thee, I will yet do thee good. Nothing can hurt thee but sin; nothing can grieve Me but sin; nothing can make thee base before thy foes but sin; take heed of sin, my Mansoul.
He who had known the ceaseless worship of angels came to be a slave to men. Preaching, teaching, healing the sick, and raising the dead were parts of his ministry, of course, and the parts we might consider ourselves willing to do for God if that is what He asked. He could be seen to be God in those. But Jesus also walked miles in dusty heat. He healed, and people forgot to thank Him. He was pressed and harried by mobs of exigent people, got tired and hungry, was "tailed" and watched and pounced upon by suspicious, jealous, self-righteous religious leaders, and in the end was flogged and spat on and stripped and had nails hammered through His hands. He relinquished the right (or the honour) of being publicly treated as equal with God.
To me, many of what seemed to be Bible contradictions only pointed to the grace of Christ. It is not so much a rule book on how to be holy as it is a prophecy of the One who can make you holy. In this, I see God as the least bigoted of all in existence: While men always, in their hearts, delight in vengeance for being wronged, God is the only Being who wants to free you from the penalty of His own laws.
It is not possible that you will repent unless you are aware of your sin; it is not likely that you will look to Christ unless you first know what it is for which you are to look to him. Therefore, I pray you, set apart some season every day, or at least some season as often as you can get it, in which the business of your mind shall be to take your longitude and latitude, that you may know exactly where you are. You may be drifting towards the rocks, and you may be wrecked before you know your danger. I implore you, do not let your ship go at full steam through a fog; but slacken speed a bit, and heave the lead, to see whether you are in deep waters or shallow. I am not asking you to do more than any kind and wise man would advise you to do; do I even ask you more than your own conscience tells you is right? Sit alone a while, that you may carefully consider your case.
Let there be no mistake in your mind as to the special character of the man who has come to Christ, and is a true Christian. He is not an angel, he is not a half-angelic being, in whom is no weakness, or blemish, or infirmity - he is nothing of the kind. He is nothing more than a sinner who has found out his sinfulness, and has learned the blessed secret of living by faith in Christ. What was the glorious company of the apostles and prophets? What was the noble army of martyrs? What were Isaiah, Daniel, Peter, James, John, Paul, Polycarp, Chrysostom, Augustine, Luther, Ridley, Latimer, Bunyan, Baxter, Whitefield, Venn, Chalmers, Bickersteth, M’Cheyne? What were they all, but sinners who knew and felt their sins, and trusted only in Christ? What were they, but men who accepted the invitation I bring you this day, and came to Christ by faith? By this faith they lived; in this faith they died. In themselves and their doings they saw nothing worth mentioning; but in Christ they saw all that their souls required. The invitation of Christ is now before you. If you never listened to it before, listen to it today. Broad, full, free, wide, simple, tender, kind, that invitation will leave you without excuse if you refuse to accept it. There are some invitations, perhaps, which it is wiser and better to decline. There is one which ought always to be accepted: that one is before you today. Jesus Christ is saying, “Come! Come unto Me.
Without conversion of heart we cannot serve God on earth. We have naturally neither faith, nor fear, nor love, toward God and His Son Jesus Christ. We have no delight in His Word. We take no pleasure in prayer or communion with Him. We have no enjoyment in His ordinances, His house, His people, or His day. We may have a form of Christianity, and keep up a round of ceremonies and religious performances. But without conversion we have no more heart in our religion than a brick or a stone. Can a dead corpse serve God? We know it cannot. Well, without conversion we are dead toward God. Look round the congregation with which you worship every Sunday. Mark how little interest the great majority of them take in what is going on. Observe how listless, and apathetic, and indifferent, they evidently are about the whole affair. It is clear their hearts are not there! They are thinking of something else, and not of religion. They are thinking of business, or money, or pleasure, or worldly plans, or bonnets, or gowns, or new dresses, or amusements. Their bodies are there, but not their hearts. And what is the reason? What is it they all need? They need conversion. Without it they only come to church for fashion and form’s sake, and go away from church to serve the world or their sins. But this is not all. Without conversion of heart we could not enjoy heaven, if we got there. Heaven is a place where holiness reigns supreme, and sin and the world have no place at all. The company will all be holy; the employments will all be holy; it will be an eternal Sunday. Surely if we go to heaven, we must have a heart in tune and able to enjoy it, or else we shall not be happy. We must have a nature in harmony with the element we live in, and the place where we dwell. Can a fish be happy out of water? We know it cannot. Well, without conversion of heart we could not be happy in heaven.Look round the neighborhood in which you live and the persons with whom you are acquainted. Think what many of them would do if they were cut off for ever from money, and business, and newspapers, and cards, and balls, and races, and hunting, and shopping, and worldly amusements! Would they like it? Think what they would feel if they were shut up forever with Jesus Christ, and saints, and angels! Would they be happy? Would the eternal company of Moses, and David, and St. Paul be pleasant to those who never take the trouble to read what those holy men wrote? Would heaven’s everlasting praise suit the taste of those who can hardly spare a few minutes in a week for private religion, even for prayer? There is but one answer to be given to all these questions. We must be converted before we can enjoy heaven. Heaven would be no heaven to any child of Adam without conversion.Let no man deceive us. There are two things which are of absolute necessity to the salvation of every man and woman on earth. One of them is the mediatorial work of Christ for us, His atonement, satisfaction, and intercession. The other is the converting work of the Spirit in us, His guiding, renewing, and sanctifying grace. We must have both a title and a heart for heaven. Sacraments are only generally necessary to salvation: a man may be saved without them, like the penitent thief. An interest in Christ and conversion are absolutely necessary: without them no one can possibly be saved. All, all alike, high or low, rich or poor, old or young, gentle or simple, churchmen or dissenters, baptized or unbaptized, all must be converted or perish.
Our hope doesn't rest on our finally getting it together. Our hope rests in Jesus. Jesus in us. It's Christ in us, the hope of glory. Paul says, “To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory” (Col 1:27). We won't be perfect on this side of heaven. But Jesus is perfect. Always. We are becoming more holy and true. Jesus already is. His name isn't “Becoming.” It is “I Am.” Perfection isn't the goal. Jesus is.
Holiness must have a philosophical and theological foundation, namely, Divine truth; otherwise it is sentimentality and emotionalism. Many would say later on, 'We want religion, but no creeds.' This is like saying we want healing, but no science of medicine; music, but no rules of music; history, but no documents. Religion is indeed a life, but it grows out of truth, not away from it. It has been said it makes no difference what you believe, it all depends on how you act. This is psychological nonsense, for a man acts out of his beliefs. Our Lord placed truth or belief in Him first; then came sanctification and good deeds. But here truth was not a vague ideal, but a Person. Truth was now lovable, because only a Person is lovable. Sanctity becomes the response the heart makes to Divine truth and its unlimited mercy to humanity.
I made a painting that has holes in it. Why is there holes? Because God says to us, I cannot do all. I can create you, but I cannot do it all. You have to help Me fix the holes and put everything together. This is the learning from the Holocaust. That each of us is here to fix the holes.I don’t know how much you know about the Holocaust. What is your interest in it? What do you want to do with your life, where do you want to go? What is hurting in you? What are your holes to fix? What is now important in my life, and in your life also, is that after the Holocaust, we are shaking hands with each other, that we are nobody lesser than the other. That we understand the real meaning of what God created us for. You have the task. You have the task to better this world. There are holes in people also but those we create and can fix with love. God wants us whole.
It is as if I have entered what the Tibetans call the Bardo-literally, between-two-existences- a dreamlike hallucination that precedes reincarnation, not necessarily in human form…In case I should need them, instructions for passage through the Bardo are contained in the Tibetan book of the dead- a guide for the living since it teaches that a man’s last thoughts will determine the quality of his reincarnation.
The power of such a mountain is so great and yet so subtle that, without compulsion, people are drawn to it from near and far, as if by the force of some invisible magnet…this worshipful or religious attitude is not impressed by scientific facts, like figures of altitude, which are foremost in the mind of modern man. Nor is it motivated by the urge to ‘conquer’ the mountain.
As the hand held before the eye conceals the greatest mountain, so the little earthly life hides from the glance the enormous lights and mysteries of which the world is full, and he who can draw it away from before his eyes, as one draws away a hand, beholds the great shining of the inner worlds.
The problem with holiness is that once we look into the face of it we are no longer capable of taking that which is odious and filthy and somehow pretending that it’s translucent and clean. In other words, we have to do one of the most revolting things possible; we have to face ourselves.
The believer alone will be able to hear the call. It comes from beyond ourselves, beyond our society, beyond the climate of opinion and prejudice and rebellion and skepticism in which we live, and beyond our time and taste. It draws toward the center of all things, that still place of which T.S. Eliot wrote : Against the Word the unstilled world still whirledAbout the centre of the silent Word.
If your Lord calls you to suffering, do not be dismayed, for He will provide a deeper portion of Christ in your suffering. The softest pillow will be placed under your head though you must set your bare feet among thorns. Do not be afraid at suffering for Christ, for He has a sweet peace for a sufferer. God has called you to Christ's side, and if the wind is now in His face, you cannot expect to rest on the sheltered side of the hill. You cannot be above your Master who received many an innocent stroke. The greatest temptation out of hell is to live without trials. A pool of standing water will turn stagnant. Faith grows more with the sharp winter storm in its face. Grace withers without adversity. You cannot sneak quietly into heaven without a cross. Crosses form us into His image. They cut away the pieces of our corruption. Lord cut, carve, wound; Lord do anything to perfect Your image in us and make us fit for glory! We need winnowing before we enter the kingdom of God. O what I owe to the file, hammer, and furnace! Why should I be surprised at the plough that makes such deep furrows in my soul? Whatever direction the wind blows, it will blow us to the Lord. His hand will direct us safely to the heavenly shore to find the weight of eternal glory. As we look back to our pains and suffering, we shall see that suffering is not worthy to be compared to our first night's welcome home in heaven. If we could smell of heaven and our country above, our crosses would not bite us. Lay all your loads by faith on Christ, ease yourself, and let Him bear all. He can, He does, and He will bear you. Whether God comes with a rod or a crown, He comes with Himself. "Have courage, I am your salvation!" Welcome, welcome Jesus!
If we are taught by God in affliction we are blessed. When God teaches, he applies his instruction to the heart. He commands light to shine out of darkness (2 Corinthians 4:6). The Holy Spirit brings divine truths in such a clear and convincing light that the soul sits down fully satisfied. The soul both sweetly and freely acquiesces in the revealed truths. When God teaches, the soul experiences truth as David (Psalm 119:71). Some only know notionally, but David knew by experience; he became more acquainted with the Word. He knew it more, loved it better, and was more transformed in the nature of it. Thus, Paul, “I know who I have believed” (2 Timothy 1:12) – “I have experienced his faithfulness and his all-sufficiency; I can trust my all with him. I am sure he will keep it safe to that day.” Those taught of God in affliction can speak experimentally, in one degree or another. They can speak of their communion with God (Psalm 23:4). The sweet singer of Israel had comfortable presence. Those taught of God can say: “As we have heard, so we have seen. I have experienced this word upon mine heart, and can set my seal that God is true.” God’s teaching is a powerful teaching. It conveys strength as well as light. Truth only understood needs to be put into action and practice. God’s teachings are sweet to the taste. David rolled them as sugar under his tongue, and received more sweetness than Samson from his honeycomb. Luther said he would not live in paradise without the Word, but with the Word he could live in hell itself. Teaching is sweet because it is suitable to the renewed man (Jeremiah 15:16).
When God is our Holy Father, sovereignty, holiness, omniscience, and immutability do not terrify us; they leave us full of awe and gratitude. Sovereignty is only tyrannical if it is unbounded by goodness; holiness is only terrifying if it is untempered by grace; omniscience is only taunting if it is unaccompanied by mercy; and immutability is only torturous if there is no guarantee of goodwill.
Nothing cuts the nerve of the desire to pursue holiness as much as a sense of guilt. On the contrary, nothing so motivates us to deal with sin in our lives as does the understanding and application of the two truth that our sins are forgiven and the dominion of sin is broken because of our union with Christ.
Grace is loving people for who they are, where they are. It's loving people *before* they change, not just *after* they change. And that grace is the difference between holy and holier-than-thou. Holiness, in its purest form, is irresistible. That's why sinners couldn't be kept away from Jesus. Hypocrisy has the opposite effect. It's as repulsive to the irreligious as the Pharisees' religiosity was to Jesus.
Christ is all in the entire work of salvation. Let me just take you back to the period before this world was made. There was a time when this great world, the sun, the moon, the stars, and all which now exist throughout the whole of the vast universe, lay in the mind of God, like unborn forests in an acorn cup. There was a time when the Great Creator lived alone, and yet he could foresee that he would make a world, and that men would be born to people it; and in that vast eternity a great scheme was devised, whereby he might save a fallen race. Do you know who devised it? God planned it from first to last. Neither Gabriel nor any of the holy angels had anything to do with it. I question whether they were even told how God might be just, and yet save the transgressors. God was all in the drawing up of the scheme, and Christ was all in carrying it out. There was a dark and doleful night! Jesus was in the garden, sweating great drops of blood, which fell to the ground; nobody then came to bear the load that had been laid upon him. An angel stood there to strengthen him, but not to bear the sentence. The cup was put into his hands, and Jesus said, "Father, must I drink it?" and his Father replied, "If thou dost not drink, sinners cannot be saved"; and he took the cup and drained it to its very dregs. No man helped him. And when he hung upon that accursed tree of Calvary, when his precious hands were pierced, when: "From his head, his hands, his feet, Sorrow and love flowed mingled down," there was nobody to help him. He was "all" in the work of salvation. And, my friends, if any of you shall be saved, it must be by Christ alone. There must be no patchwork; Christ did it all, and will not be helped in the matter. Christ will not allow you, as some say, to do what you can, and leave him to make up the rest. What can you do that is not sinful? Christ has done all for us; the work of redemption is all finished. Christ planned it all, and worked out all; and we, therefore, preach a full salvation through Jesus Christ.
My friends, I do not believe it is preaching Christ and him crucified, to give people a batch of philosophy every Sunday morning and evening, and neglect the truths of this Holy Book. I do not believe it is preaching Christ and him crucified, to leave out the main cardinal doctrines of the Word of God, and preach a religion which is all a mist and a haze, without any definite truths whatever. I take it that man does not preach Christ and him crucified, who can get through a sermon without mentioning Christ's name once; nor does that man preach Christ and him crucified, who leaves out the Holy Spirit's work, who never says a word about the Holy Ghost, so that indeed the hearers might say, "We do not so much as know whether there be a Holy Ghost." And I have my own private opinion, that there is no such thing as preaching Christ and him crucified, unless you preach what now-a-days is called Calvinism. I have my own ideas, and those I always state boldly. It is a nickname to call it Calvinism. Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith without works; not unless we preach the sovereignty of God in his dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor, I think, can we preach the gospel, unless we base it upon the peculiar redemption which Christ made for his elect and chosen people; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation, after having believed. Such a gospel I abhor. The gospel of the Bible is not such a gospel as that. We preach Christ and him crucified in a different fashion, and to all gainsayers we reply, "We have not so learned Christ.
Nothing but a miracle of grace can lead to the saving of any sinner. Oh, my reader, be not deceived on this vital matter; to mortify the lusts of the flesh, to be crucified unto the world, to overcome the Devil, to die daily unto sin and live unto righteousness, to be meek and lowly in heart, trustful and obedient, pious and patient, faithful and uncompromising, loving and gentle; in a word, to be a Christian, to be Christ-like, is a task far, far beyond the poor resources of fallen human nature.
From the experience of these years Dr. Lloyd-Jones was immovably confirmed in a truth which he had first seen in the New Testament. It was that evangelism is pre-eminently dependent upon the quality of the Christian life which is known and enjoyed in the church.
The modern world has forgotten the necessity of encouraging men to be better. They speak of sick men or healthy men, of interesting people or uninteresting people; they never, or seldom, indicate that there is and must be an interior and spiritual improvement in man before any of the glowing coals of humanity can be reached. They have cultivated everything but the goodness of man. The result of such shallowness is everywhere apparent.
W. S. Plumer said, “We never see sin aright until we see it as against God...All sin is against God in this sense: that it is His law that is broken, His authority that is despised, His government that is set at naught...Pharaoh and Balaam, Saul and Judas each said, ‘I have sinned’; but the returning prodigal said, ‘I have sinned against heaven and before thee’; and David said, ‘Against Thee, Thee only have I sinned.
Purpose, meaning, and hope are the edge of a coin; on one side is imprinted the image of God; and on the other is self … As complicated as life seems at times, the mystery of fulfillment and the paradox of contentment are as simple as that. What makes life complicated, I suspect, isn’t the choice between these two value systems and the paths they define, sin and holiness, so much as it is our unwillingness to make the choice between the two.
There are different kinds of fear. One of the most terrible is the sensation that you are likely to become, at any moment, the protagonist in a Graham Greene novel: the man who tries to be virtuous and who is, in a certain sense, holy, and yet who is overwhelmed by sin as if there were a kind of fatality about it.
We are to count on this fact that we are dead to sin's rule, that we can stand up to it and say no. Therefore we are to guard our bodies so that sin does not reign in us. So we see that God has made provision for our holiness. Through Christ He has delivered us from sin's reign so that we can now resist sin. But the responsibility for resisting is ours.
There is too wide a gap, for most of us, between what we say and what we mean. Between our words and our thoughts. The first thing the Prophet Isaiah said when he saw the living and exalted God was, “Woe is me, I am ruined. For I am a man of unclean lips and I live among a people of unclean lips” (Isaiah 6:5). Isaiah was one of the most godly men who ever walked the earth. But seeing God, he sees also, abrupt and stark and grief-making, his own duplicity. Then God does what only God can do: he sears his lips clean (Isaiah 6:6-7). And herein lies our hope: truly seeing God, we truly see ourselves, in all our woe-begotten duplicity; but crying out to God, we are truly and greatly helped.
The mystical perception (which is only “mystical” if reality is limited to what can be measured by the intellect and senses) is remarkably consistent in all ages and all places. All phenomena are processes, connections, all is in flux…have the mind screens knocked away to see there is no real edge to anything, that in the endless interpenetration of the universe, a molecular flow, a cosmic energy shimmers in all stone and steel as well as flesh…
The ways of the world exalt themselves against God. They sometimes look rational and appealing to the most ernest disciple but Christ says to us then what He said to His disciples long ago, when many of them had given u pin disgust, "Do you also want to leave me?" If we answer as PEter did, "Lord to whom else shall we go? Your words are words of eternal life," our rebel thoughts are captured once more. The way of holiness is again visible.
There is no less holiness at this time- as you are reading this- than there was on the day the Red Sea parted, or that day in the 30th year, in the 4th month, on the 5th day of the month as Ezekiel was a captive by the river Cheban, when the heavens opened and he saw visions of god. There is no whit less enlightenment under the tree at the end of your street than there was under Buddha’s bo tree…. In any instant the sacred may wipe you with its finger. In any instant the bush may flare, your feet may rise, or you may see a bunch of souls in trees.
Will we let ourselves become a Church that calls and welcomes sinners with open arms, that gives courage and hope, or are we a Church closed in on herself? Are we a Church where the love of God dwells, where one cares for the other, where one prays for the other?A final question: what can I, a weak fragile sinner, do? God says to you, Do not be afraid of holiness; do not be afraid to aim high, to let yourself be loved and purified by God; do not be afraid to let yourself be guided by the Holy Spirit. Let us be infected by the holiness of God. Every Christian is called to sanctity...; and sanctity does not consist especially in doing extraordinary things, but in allowing God to act. It is the meeting of our weakness with the strength of his grace, it is saving faith in his action that allows us to live in charity, to do everything with joy and humility, for the glory of God and as a service to our neighbor.
In what is now known as Bodh Gaya…a Buddhist temple stands beside an ancient pipal, descended from that bodhi tree, or “enlightenment tree,” and I watched the rising of the morning star and came away no wiser than before. But later I wondered if the Tibetan monks were aware that the Bodhi tree was murmuring with gusts of birds, while another large pipal, so close by that it touched the holy tree with many branches, was without life. I make no claim for the event: I simply declare what I saw at Bodh Gaya.
Let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. Let us fix our eyes on Jesus, the Author and Perfecter of our faith, who for the joy set before Him endured the cross, scorning its shame, and sat down at the right hand of the throne of God' (Hebrews 12:1-2). Jesus was motivated to endure by anticipating the joy of His reward. No amount of hardship and struggle could deprive Him of that anticipation.
I have spent much of my adult life trying to figure out how to experience holiness, and now I know that the struggle to figure things out is antithetical to the experience. You simply relax into holiness the way you would a warm bath.
The true Christian was intended by Christ to prove all things by the Word of God: all churches, all ministers, all teaching, all preaching, all doctrines, all sermons, all writings, all opinions, all practices. These are his marching orders. Prove all by the Word of God; measure all by the measure of the Bible; compare all with the standard of the Bible; weigh all in the balances of the Bible; examine all by the light of the Bible; test all in the crucible of the Bible. That which cannot abide the fire of the Bible, reject, refuse, repudiate, and cast away. This is the flag which he nailed to the mast. May it never be lowered!
Part of what we pick up in looking at Jesus in the gospel is a way of viewing the whole world. That worldview informs all our values and deeply shapes our thinking and decision-making. Another part of what we absorb is greater confidence in Jesus' counsel and his promises. This has its own powerful effect on what we fear and desire and choose. Another part of what we take up from beholding the glory of Christ is greater delight in his fellowship and deeper longing to see him in heaven. This has its own liberating effect from the temptations of this world. All these have their own peculiar way of changing us into the likeness of Christ. Therefore, we should not think that pursuing likeness to Christ has no other components than just looking at Jesus. Looking at Jesus produces holiness along many different paths.
So we see that God has made provision for our holiness. Through Christ He has delivered us from sin's reign so that we now can resist sin. But the responsibility for resisting is ours. God does not do that for us. To confuse the potential for resisting (which God provided) with the responsibility for resisting (which is ours) is to court disaster in our pursuit of holiness.
Today most scientists would agree with the ancient Hindus that nothing exists or is destroyed, things merely change shape or form…the cosmic radiation that is thought to come from the explosion of creation strikes the earth with equal intensity from all directions, which suggests either that the earth is at the center of the universe, as in our innocence we once supposed, or that the known universe has no center.
The sun is roaring, it fills to bursting each crystal of snow. I flush with feeling, moved beyond my comprehension, and once again, the warm tears freeze upon my face. These rocks and mountains, all this matter, the snow itself, the air- the earth is ringing. All is moving, full of power, full of light.
There is only one salvation for you: take yourself up, and make yourself responsible for all the sins of men. For indeed it is so, my friend, and the moment you make yourself sincerely responsible for everything and everyone, you will see at once that it is really so, that it is you who are guilty on behalf of all and for all. Whereas by shifting your own laziness and powerlessness onto others, you will end by sharing in Satan's pride and murmuring against God.The Brothers KaramazovBook VI - The Russian Monk, Chapter 3 - Conversations and Exhortations of Father Zosima.
Living the good life as created beings depends on living within the limits and according to the truths of the human condition. Purity of heart and the capacity to channel desires toward personal self-mastery in holiness are part of the high calling of the Christian life. These remain necessities, despite the promises of a false humanism that claims that human nature has neither limits nor boundaries, being infinitely plastic and malleable -- a vain and counterproductive attempt to liberate humans from guilt.
The Christian soul knows it needs Divine Help and therefore turns to Him Who loved us even while we were yet sinners. Examination of conscience, instead of inducing morbidity, thereby becomes an occasion of joy. There are two ways of knowing how good and loving God is. One is by never losing Him, through the preservation of innocence, and the other is by finding Him after one has lost Him. Repentance is not self-regarding, but God-regarding. It is not self-loathing, but God-loving. Christianity bids us accept ourselves as we really are, with all our faults and our failings and our sins. In all other religions, one has to be good to come to God—in Christianity one does not. Christianity might be described as a “come as you are” party. It bids us stop worrying about ourselves, stop concentrating on our faults and our failings, and thrust them upon the Saviour with a firm resolve of amendment. The examination of conscience never induces despair, always hope…Because examination of conscience is done in the light of God’s love, it begins with a prayer to the Holy Spirit to illumine our minds. A soul then acts toward the Spirit of God as toward a watchmaker who will fix our watch. We put a watch in his hands because we know he will not force it, and we put our souls in God’s hands because we know that if he inspects them regularly they will work as they should…it is true that, the closer we get to God, the more we see our defects. A painting reveals few defects under candlelight, but the sunlight may reveal it as daub. The very good never believe themselves very good, because they are judging themselves by the Ideal. In perfect innocence each soul, like the Apostles at the Last Supper, cries out, “Is it I, Lord” (Matt. 26:22).
I believe that people are holy because they’re made in the image of God, and a place can be holy when God is present—but no place is so holy that it’s worth shedding the blood of those who bear the image of God.
It is altogether fitting and proper that we should enjoy things made for us to enjoy. What is not at all fitting or proper is that we should set our hearts on them. Temporal things must be treated as temporal things - received, given thanks for, offered back, but enjoyed. They must not be treated like eternal things.
The goal of marriage is not happiness, it is holiness...There is no mechanism whereby God can sanctify a person more than having them live in close proximity to another imperfect person....Our fundamental problem is that we are selfish. Marriage is the means whereby God eradicates our selfishness because it is not about "me" anymore, i t is about "we.
Holiness has most often been revealed to me in the exquisite pun of the first syllable, in holes- in not enough help, in brokenness, mess. High holy places, with ethereal sounds and stained glass, can massage my illusion of holiness, but in holes and lostness I can pick up the light of small ordinary progress, newly made moments flecked like pepper into the slog and the disruptions.
A far cicada rings high and clear over the river’s heavy wash. Morning glory, a lone dandelion, cassia, orchids. So far from the nearest sea, I am taken aback by the sight of a purple land crab, like a relict of the ancient days when the Indian subcontinent, adrift on the earth’s mantle, moved northward to collide with the Asian landmass, driving these marine rocks, inch by inch, five miles into the skies. The rise of the Himalaya, begun in the Eocene, some fifty million years ago, is still continuing: an earthquake in 1959 caused mountains to fall into the rivers and changed the course of the great Brahmaputra, which comes down out of Tibet through northeastern India to join the Ganges near its delta at the Bay of Bengal.
We must be careful to let the Holy Spirit do this searching. If we try to search our own hearts, we are apt to fall into one or both of two traps. The first is the trap of morbid introspection. Introspection can easily become the tool of Satan, who is called the "accuser" (Revelation 12:10). One of his chief weapons is discouragement. He knows that if he can make us discouraged and dispirited, we will not fight the battle for holiness. The second trap is that of missing the real issues in our lives.
It is more important to be than to do, for if I am what God wants me to be, then I will do what He wants me to do. If I try to promote a program, however well-meaning, without personal holiness, it will be tainted by the defects of my life. It may lack the direction of full knowledge of the Word, or the discernment of maturity, or the direction that comes through unclouded fellowship with the Lord. Primarily we do not need to develop programs, but people.