The sermon starts about 14:00 in.
Category : Christology
“The glory of God is a human being fully alive!” St. Irenaeus [Art: a 6th-century encaustic icon from Saint Catherine's Monastery, Christ Pantocrator] pic.twitter.com/El8Jx957yC
— Kendall Harmon (@KendallHarmon6) February 7, 2021
The sermon starts about 12:20 in.
Here is a man who was born in an obscure village, the child of a peasant woman. He grew up in another obscure village, where He worked in a carpenter shop until He was thirty, and then for three years He was an itinerant preacher. He never wrote a book. He never held an office. He never owned a home. He never had a family. He never went to college. He never put his foot inside a big city. He never traveled two hundred miles from the place where He was born. He never did one of the things that usually accompany greatness.He had no credentials but Himself. He had nothing to do with this world except the naked power of His divine manhood. While still a young man, the tide of public opinion turned against Him. His friends ran away. One of them denied Him. He was turned over to His enemies. He went through the mockery of a trial. He was nailed to a cross between two thieves. His executioners gambled for the only piece of property He had on earth while He was dying and that was his coat. When he was dead He was taken down and laid in a borrowed grave through the pity of a friend. Nineteen wide centuries have come and gone and today He is the centerpiece of the human race and the leader of the column of progress. I am far within the mark when I say that all the armies that ever marched, and all the navies that ever were built, and all the parliaments that ever sat, all the kings that ever reigned, put together have not affected the life of man upon this earth as powerfully as has that One Solitary Life.
–James Allan Francis (1864–1928) from a sermon preached on July 11, 1926
Friday 25th December 2020 – Christmas Day
'And the Word became flesh and lived among us.' (John 1:14)
— Dumfries Northwest Church (@dumfriesnw) December 25, 2020
Bernard of Clairvaux on Christmas: ‘gladdening sorrow, fortifying fear, saving passion, vivifying death, empowering weakness’
“short length, narrow breadth, lowly height, shallow depth. . . . unshining light, unspeaking word, thirsting water, hungering bread. . . . might requiring government; wisdom, instruction; power, aid; God suckling, but reinvigorating the angels; God squalling, but comforting the afflicted. . . . gladness [about] to be sorrowful; courage, to be terrified; well-being, to suffer; life, to die; strength, to be enfeebled. . . . gladdening sorrow, fortifying fear, saving passion, vivifying death, empowering weakness”
–St. Bernard of Clairvaux (1090-1153), Homily 2.9 as translated by Steve Perisho
Wishing you a Merry Christmas and a Happy Holidays! – Nativity Scene from British Library MS Stowe 12 f. 16v pic.twitter.com/Qo3LhwCMiq
— Medieval Warfare (@MedWarMag) December 25, 2016
This mediator must represent God to humankind, and humankind to God. He must have points of contact with both God and humanity, and yet be distinguishable from them both. The central Christian idea of the incarnation, which expresses the belief that Jesus is both God and man, divine and human, portrays Jesus as the perfect mediator between God and human beings. He, and he alone, is able to redeem us and reconcile us to God.
—“I Believe”: Exploring the Apostles’ Creed ( Downers Grove, Ill.: InterVarsity Press, 1998), p.48
— Catholic Church (@catholicEW) December 25, 2016
For this purpose, then, the incorporeal and incorruptible and immaterial Word of God comes to our realm, howbeit he was not far from us…before. For no part of Creation is left void of Him: He has filled all things everywhere, remaining present with His own Father. But He comes in condescension to show loving-kindness upon us, and to visit us. And seeing the race of rational creatures in the way to perish, and death reigning over them by corruption; seeing, too, that the threat against transgression gave a firm hold to the corruption which was upon us, and that it was monstrous that before the law was fulfilled it should fall through: seeing, once more, the unseemliness of what was come to pass: that the things whereof He Himself was Artificer were passing away: seeing, further, the exceeding wickedness of men, and how by little and little they had increased it to an intolerable pitch against themselves: and seeing, lastly, how all men were under penalty of death: He took pity on our race, and had mercy on our infirmity, and condescended to our corruption, and, unable to bear that death should have the mastery lest the creature should perish, and His Father’s handiwork in men be spent for nought He takes unto Himself a body, and that of no different sort from ours. For He did not simply will to become embodied, or will merely to appear. For if He willed merely to appear, He was able to effect His divine appearance by some other and higher means as well. But He takes a body of our kind, and not merely so, but from a spotless and stainless virgin, knowing not a man, a body clean and in very truth pure from intercourse of men. For being Himself mighty, and Artificer of everything, He prepares the body in the Virgin as a temple unto Himself, and makes it His very own as an instrument, in it manifested, and in it dwelling. And thus taking from our bodies one of like nature, because all were under penalty of the corruption of death He gave it over to death in the stead of all, and offered it to the Father doing this, moreover, of His loving-kindness, to the end that, firstly, all being held to have died in Him, the law involving the ruin of men might be undone (inasmuch as its power was fully spent in the Lord’s body, and had no longer holding-ground against men, his peers), and that, secondly, whereas men had turned toward corruption, He might turn them again toward incorruption, and quicken them from death by the appropriation of His body and by the grace of the Resurrection, banishing death from them like straw from the fire.
–Athanasius, On the Incarnation of the Word
Greetings from my winter wonderland.
The light in the distance is the Christmas tree on top of Kirunavaara, the mine mountain, the world's largest underground iron-ore mine, LKAB.
Walking in Kiruna right now is like walking into a painting. pic.twitter.com/QOTe1DBuY5
— Mia Stålnacke (@AngryTheInch) December 25, 2020
And then, just when everything is bearing down on us to such an extent that we can scarcely withstand it, the Christmas message comes to tell us that all our ideas are wrong, and that what we take to be evil and dark is really good and light because it comes from God. Our eyes are at fault, that is all. God is in the manger, wealth in poverty, light in darkness, succor in abandonment. No evil can befall us; whatever men may do to us, they cannot but serve the God who is secretly revealed as love and rules the world and our lives.”
–Dietrich Bonhoeffer, from a letter he wrote to his fiancée Maria von Wedemeyer from prison, Dec 13, 1943; God Is in the Manger: Reflections on Advent and Christmas (Louisville: John Knox Press, 2010 E.T.), p. 5
— Art and the Bible (@artbible) December 25, 2020
My own feeling is that writers who see by the light of their Christian faith will have, in these times, the sharpest eyes for the grotesque, for the perverse, and for the unacceptable. In some cases, these writers may be unconsciously infected with the Manichaean spirit of the times and suffer the much-discussed disjunction between sensibility and belief, but I think that more often the reason for this attention to the perverse is the difference between their beliefs and the beliefs of their audience. Redemption is meaningless unless there is case for it in the actual life we live, and for the last few centuries there has been operating in our culture the secular belief that there is no such cause.
The novelist with Christian concerns will find in modern life distortions which are repugnant to him, and his problem will be to make these appear as distortions to an audience which is used to seeing them as natural; and he may well be forced to take ever more violent means to get his vision across to this hostile audience. When you can assume that your audience holds the same beliefs as you do, you can relax a little and use more normal means of talking to it; when you have to assume that it does not, then you have to make your vision apparent by shock, to the hard of hearing you shout, and for the almost-blind, you draw large and startling figures.
—Mystery and Manners: Occasional Prose (New York: Farrar, Straus and Giroux, 1969) pp. 33-34 [my emphasis]
— Ticia Verveer (@ticiaverveer) December 15, 2015
Let’s apply the spiritual sense of the Christmas story to our lives. For that story happens not only once, in history, but also many times in each individual’s soul. Christ comes to the world but He also comes to each of us. Advent happens over and over again.
Christmas is so familiar that we sometimes wonder whether anything fresh and true can be said about it.
But there is a way to explore its meaning that may seem new to us today, yet is in fact quite traditional, dating back to the Middle Ages and the ancient Fathers of the Church.
Modern interpreters often argue about whether a given Scripture passage should be interpreted literally or symbolically. Medieval writers would question the “either/or” approach. They thought a passage could have as many as four “right” interpretations, one literal and three symbolic.
These were: (1) the historical or literal, which is the primary sense on which the others all depend; (2) the prophetic sense when an Old Testament event foreshadows its New Testament fulfillment; (3) the moral or spiritual sense, when events and characters in a story correspond to elements in our own lives; and (4) the eschatological sense, when a scene on earth foreshadows something of heavenly glory.
This symbolism is legitimate because it doesn’t detract from the historical, literal sense, but builds on and expands it. It’s based on the theologically sound premise that history too symbolizes, or points beyond itself, for God wrote three books, not just one: nature and history as well as Scripture. The story of history is composed not only of “events,” but of words, signs and symbols. This is unfamiliar to us only because we have lost a sense of depth and exchanged it for a flat, one-dimensional, “bottom-line” mentality in which everything means only one thing.
Let’s try to recapture the riches of this lost worldview by applying the spiritual sense of the Christmas story to our lives. For that story happens not only once, in history, but also many times in each individual’s soul. Christ comes to the world–but He also comes to each of us. Advent happens over and over again.
Christmas Day #2: the arrival of awkward, eager shepherds to see a very tiny babe fails to interrupt circle of courtly devotion in Hugo van der Goes’s Portinari Altarpiece, 1470s. #tweedekerstdag pic.twitter.com/r1ZWhHt3cc
— Dr. Peter Paul Rubens (@PP_Rubens) December 26, 2020
..[Jesus of Nazareth] was not a kind of demon pretending to be human; he was in every respect a genuine living man. He was not merely a man so good as to be “like God” he was God.
Now, this is not just a pious commonplace: it is not a commonplace at all. For what it means is this, among other things: that for whatever reason God chose to make man as he is limited and suffering and subject to sorrows and death he [God] had the honesty and courage to take his own medicine. Whatever game he is playing with his creation, he has kept his own rules and played fair. He can exact nothing from man that he has not exacted from himself. He has himself gone through the whole of human experience, from the trivial irritations of family life and the cramping restrictions of hard work and lack of money to the worst horrors of pain and humiliation, defeat, despair, and death. When he was a man, he played the man. He was born in poverty and died in disgrace and thought it well worthwhile.
—Creed or Chaos? (New York: Harcourt, Brace and Company,1949), page 4 (with special thanks to blog reader and friend WW)
— Dr Stephen Donnachie 🇪🇺🇬🇧 (@SteveDonnachie) December 23, 2016
There is only one God, brethren, and we learn about him only from sacred Scripture. It is therefore our duty to become acquainted with what Scripture proclaims and to investigate its teachings thoroughly. We should believe them in the sense that the Father wills, thinking of the Son in the way the Father wills, and accepting the teaching he wills to give us with regard to the Holy Spirit. Sacred Scripture is God’s gift to us and it should be understood in the way that he intends: we should not do violence to it by interpreting it according to our own preconceived ideas.
God was all alone and nothing existed but himself when he determined to create the world. He thought of it, willed it, spoke the word and so made it. It came into being instantaneously, exactly as he had willed. It is enough then for us to be aware of a single fact: nothing is coeternal with God. Apart from God there was simply nothing else. Yet although he was alone, he was manifold because he lacked neither reason, wisdom, power, nor counsel. All things were in him and he himself was all. At a moment of his own choosing and in a manner determined by himself, God manifested his Word, and through him he made the whole universe.
When the Word was hidden within God himself he was invisible to the created world, but God made him visible. First God gave utterance to his voice, engendering light from light, and then he sent his own mind into the world as its Lord. Visible before to God alone and not to the world, God made him visible so that the world could be saved by seeing him. This mind that entered our world was made known as the Son of God. All things came into being through him; but he alone is begotten by the Father.
The Son gave us the law and the prophets, and he filled the prophets with the Holy Spirit to compel them to speak out. Inspired by the Father’s power, they were to proclaim the Father’s purpose and his will.
So the Word was made manifest, as Saint John declares when, summing up all the sayings of the prophets, he announces that this is the Word through whom the whole universe was made. He says: In the beginning was the Word, and the Word was with God, and the Word was God. Through him all things came into being; not one thing was created without him. And further on he adds: The world was made through him, and yet the world did not know him. He entered his own creation, and his own did not receive him.
–from St. Hippolytus’ treatise against the heresy of Noetus
— Alexandra Epps (@ArtGuideAlex) December 25, 2020
The Book of Homilies on the Nativity–‘What greater love could we seely creatures desire or wish to have at God’s hands?’
But, for the better understanding and consideration of this thing, let us behold the end of his coming: so shall we perceive what great commodity and profit his nativity hath brought unto us miserable and sinful creatures. The end of his coming was to save and deliver his people, to fulfil the law for us, to bear witness to the truth, to teach and preach the words of his Father, to give light unto the world, to call sinners to repentance, to refresh them that labour and be heavy laden, to cast out the prince of this world, to reconcile us in the body of his flesh, to dissolve the works of the devil last of all, to become a propitiation for our sins, and not for ours only but for the sins of the whole world. These were the chief ends wherefore Christ became man, not for any profit that should come to himself thereby, but only for our sakes ; that we might understand the will of God, be partakers of his heavenly light, be delivered out of the devil’s claws, released from the burden of sin, justified through faith in his blood, and finally received up into everlasting glory, there to reign with him for ever. Was not this a great and singular love of Christ towards mankind, that being the express and lively image of Godhe would notwithstanding humble himself and take upon him the form of a servant and that only to save and redeem us? O how much are we bound to the goodness of God in this behalf! How many thanks and praises do we owe unto him for this our salvation, wrought by his dear and only Son Christ: who became a pilgrim in earth, to make us citizens in heaven; who became the Son of man, to make us the sons of God; who became obedient to the law, to deliver us from the curse of the law; who became poor to make us rich; vile to make us precious; subject to death to make us live for ever. What greater love could we seely creatures desire or wish to have at God’s hands?
Evensong of Christmas Day concludes with the General Thanksgiving. This is the meaning of the Lord's Nativity.
"… but above all for thine inestimable love in the redemption of the world by our Lord Jesus Christ, for the means of grace, and for the hope of glory". pic.twitter.com/aTh7XCxEpu
— laudablePractice (@cath_cov) December 25, 2020
“My idea of God is not a divine idea. It has to be shattered time after time. He shatters it himself. He is the great iconoclast. Could we not almost say that this shattering is one of the marks of his presence? The Incarnation is the supreme example; it leaves all previous ideas of the Messiah in ruins.”
–A Grief Observed [London: Faber&Faber, 1961], p.52
Look for him (and Mary) where there’s suffering.
— omid safi (@ostadjaan) December 21, 2019
“Into this world, this demented inn, in which there is absolutely no room for him at all, Christ comes uninvited. But because he cannot be at home in it, because he is out of place in it, and yet he must be in it, his place is with those others for whom there is no room. His place is with those who do not belong, who are rejected by power because they are regarded as weak, those who are discredited, who are denied the status of persons, tortured, exterminated. With those for whom there is no room, Christ is present in this world. He is mysteriously present in those for whom there seems to be nothing but the world at its worst.”
–Thomas Merton, “The Time of the End Is the Time of No Room” in Raids on the Unspeakable (New York: New Directions, 1966), pp. 51-52
Merry Christmas from all of us
at Lambeth Palace Library! We look forward to welcoming you to our new library next year. Image from Scenes of the Nativity, 19th century [MS 1563] pic.twitter.com/aRHHT12LEJ
— LambethPalaceLibrary (@lampallib) December 25, 2020
“This year, we celebrated International Nurses’ Day, on the 200th anniversary of the birth of Florence Nightingale. As with other nursing pioneers like Mary Seacole, Florence Nightingale shone a lamp of hope across the world. Today, our front-line services still shine that lamp for us – supported by the amazing achievements of modern science – and we owe them a debt of gratitude. We continue to be inspired by the kindness of strangers and draw comfort that – even on the darkest nights – there is hope in the new dawn.
Jesus touched on this with the parable of the Good Samaritan. The man who is robbed and left at the roadside is saved by someone who did not share his religion or culture. This wonderful story of kindness is still as relevant today. Good Samaritans have emerged across society showing care and respect for all, regardless of gender, race or background, reminding us that each one of us is special and equal in the eyes of God.
The teachings of Christ have served as my inner light, as has the sense of purpose we can find in coming together to worship.”
Watch it all and you can find the full text there.
God with us means more than God over or side by side with us, before or behind us. It means more than His divine being in even the most intimate active connection with our human being otherwise peculiar to Him. At this point, at the heart of the Christian message and in relation to the event of which it speaks, it means that God has made himself the one who fulfills his redemptive will. It means that He Himself in His own person at His own cost but also on His own initiative has become the inconceivable Yet and Nevertheless of this event, and so its clear and well-founded and legitimate, its true and holy and righteous Therefore. It means that God has become man in order as such, but in divine sovereignty, to take up our case. What takes place in the work of inconceivable mercy is, therefore, the free overruling of God, but it is not an arbitrary overlooking and ignoring, not an artificial bridging, covering over or hiding, but a real closing of the breach, gulf and abyss between God and us for which we are responsible. At the very point where we refuse and fail, offending and provoking God, making ourselves impossible before Him and in that way missing our destiny, treading under foot our dignity, forfeiting our right, losing our salvation and hopelessly compromising our creaturely being at that very point God Himself intervenes as man.
—Church Dogmatics (IV.1) [E.T. By Geoffrey Bromiley and Thomas Torrance of the German Original] (London: T and T Clark, 1956), page 12
Adoration of the Shepherds in stillest of nights, by Georges de la Tour in 1644. For the end of Second Christmas Day. pic.twitter.com/RHiZX3SElz
— Dr. Peter Paul Rubens (@PP_Rubens) December 27, 2018
Almighty God, who hast revealed the glory of thy love in the in the face of Jesus Christ, and called us by him to live as thy children: Fill our hearts, as we remember his nativity, with the gladness of this great redemption; that we may join in the heavenly song of glory to God in the highest, on earth peace, and goodwill towards men; through the same Jesus Christ our Lord.
— Graham Naylor (@goragray) December 24, 2020
“Be not afraid; for behold, I bring you Good News of a great joy . . . This day is born the Savior,” that is, he who, as Son of God and Son of the Father, has traveled (in obedience to the Father) the path that leads away from the Father and into the darkness of the world. Behind him omnipotence and freedom; before, powerlessness, bonds and obedience. Behind him the comprehensive divine vision; before him the prospect of the meaninglessness of death on the Cross between two criminals, Behind him the bliss of life with the Father; before him, grievous solidarity with all who do not know the Father, do not want to know him and deny his existence. Rejoice then, for God himself has passed this way! The Son took with him the awareness of doing the Father’s will. He took with him the unceasing prayer that the Father’s will would be done on the dark earth as in the brightness of heaven. He took with him his rejoicing that the Father had hidden these things from the wise and revealed them to babes, to the simple and the poor. “I am the way,” and this way is “the truth” for you; along this way you will find “the life.” Along “the way” that I am you will learn to lose your life in order to find it; you will learn to grow beyond yourselves and your insincerity into a truth that is greater than you are. From a worldly point of view everything may seem very dark; your dedication may seem unproductive and a failure. But do not be afraid: you are on God’s path. “Let not your hearts be troubled: believe in God; believe also in me.” I am walking on ahead of you and blazing the trail of Christian love for you. It leads to your most inaccessible brother, the person most forsaken by God. But it is the path of divine love itself. You are on the right path. All who deny themselves in order to carry out love’s commission are on the right path.
Miracles happen along this path. Apparently insignificant miracles, noticed by hardly anyone. The very finding of a Child wrapped in swaddling clothes, lying in a manger—is this not a miracle in itself? Then there is the miracle when a particular mission, hidden in a person’s heart, really reaches its goal, bringing God’s peace and joy where there were nothing but despair and resignation; when someone succeeds in striking a tiny light in the midst of an overpowering darkness. When joy irradiates a heart that no longer dared to believe in it. Now and again we ourselves are assured that the angel’s word we are trying to obey will bring us to the place where God’s Word and Son is already made man. We are assured that, in spite of all the noise and nonsense, today, December 25, is Christmas just as truly as two millennia ago. Once and for all God has started out on his journey toward us, and nothing, till the world’s end, will stop him from coming to us and abiding in us.
Setting out Into the Dark with God https://t.co/QsCbhK5FAl
— Church Life Journal (@ChurchLifeND) April 3, 2020
….they culminate the defiant hope of Christmas: God is for us. God is in us. God is with us.
In enforced isolation and loneliness, God is with us. In chronic pain and degenerative disease, God is with us. In a shattered relationship or a cancer diagnosis, God is with us. In an intensive care unit or a mental ward, God is with us. In life and in death, God will not leave us or forsake us.
It is possible, of course, that none of this true. Such Christmas hope may well be a pleasing myth or projection of our own desires. If we had been there on the night in question, walking the Judean hills, would we have seen and heard the angels? I have no idea. But I do know that the civilization I inhabit is unimaginable without the birth of the Christ child. I know that billions in the last two millennia have claimed communion with Him. And I have faith that this extraordinary person, who knew God’s heart so intimately, can be born into our hearts as well.
Such faith does not promise release from suffering, but it can bring deliverance from fear. It means that every moment we are blessed to inhabit, even in a difficult and shortened life, can be infused with God’s presence and ennobled by His calling. The hope that began on Christmas Day still shines like a star and swells like a song, carried across the centuries by chanting monks and gospel choirs, filling great cathedrals and revival tents, but clearest in the quiet of our hearts: God is with us.
"In chronic pain and degenerative disease, God is w/ us. In a shattered relationship or a cancer diagnosis, God is w/ us. In an intensive care unit or a mental ward, God is w/ us. In life and in death, God will not leave us or forsake us." Extraordinary. https://t.co/0TgkQ73TmQ
— Peter Wehner (@Peter_Wehner) December 24, 2020
“If Christianity be not altogether thoroughgoing eschatology, there remains in it no relationship whatever with Christ.”
Karl Barth, Epistle to the Romans (Oxford: Oxford University Press,1933), p.314
The sermon starts about 25:30 in.
Not knowing, therefore, what he was bound to think concerning the incarnation of the Word of God, and not wishing to gain the light of knowledge by researches through the length and breadth of the Holy Scriptures, he might at least have listened attentively to that general and uniform confession, whereby the whole body of the faithful confess that they believe in God the Father Almighty, and in Jesus Christ, His only Son , our Lord, who was born of the Holy Spirit and the Virgin Mary. By which three statements the devices of almost all heretics are overthrown. For not only is God believed to be both Almighty and the Father, but the Son is shown to be co-eternal with Him, differing in nothing from the Father because He is God from God , Almighty from Almighty, and being born from the Eternal one is co-eternal with Him; not later in point of time, not lower in power, not unlike in glory, not divided in essence: but at the same time the only begotten of the eternal Father was born eternal of the Holy Spirit and the Virgin Mary. And this nativity which took place in time took nothing from, and added nothing to that divine and eternal birth, but expended itself wholly on the restoration of man who had been deceived : in order that he might both vanquish death and overthrow by his strength , the Devil who possessed the power of death. For we should not now be able to overcome the author of sin and death unless He took our nature on Him and made it His own, whom neither sin could pollute nor death retain. Doubtless then, He was conceived of the Holy Spirit within the womb of His Virgin Mother, who brought Him forth without the loss of her virginity, even as she conceived Him without its loss.
But if he could not draw a rightful understanding (of the matter) from this pure source of the Christian belief, because he had darkened the brightness of the clear truth by a veil of blindness peculiar to himself, he might have submitted himself to the teaching of the Gospels. And when Matthew speaks of the Book of the Generation of Jesus Christ, the Son of David, the Son of Abraham Matthew 1:1, he might have also sought out the instruction afforded by the statements of the Apostles. And reading in the Epistle to the Romans, Paul, a servant of Jesus Christ, called an Apostle, separated unto the Gospel of God, which He had promised before by His prophets in the Holy Scripture concerning His son, who was made unto Him of the seed of David after the flesh Romans 1:1-3, he might have bestowed a loyal carefulness upon the pages of the prophets. And finding the promise of God who says to Abraham, In your seed shall all nations be blessed Genesis 12:3, to avoid all doubt as to the reference of this seed, he might have followed the Apostle when He says, To Abraham were the promises made and to his seed. He says not and to seeds, as if in many, but as it in one, and to your seed which is Christ Galatians 3:16 . Isaiah’s prophecy also he might have grasped by a closer attention to what he says, Behold, a virgin shall conceive and bear a Son and they shall call His name Immanuel, which is interpreted God with us. And the same prophet’s words he might have read faithfully. A child is born to us, a Son is given to us, whose power is upon His shoulder, and they shall call His name the Angel of the Great Counsel, Wonderful, Counsellor, the Mighty God, the Prince of Peace, the Father of the age to come. And then he would not speak so erroneously as to say that the Word became flesh in such a way that Christ, born of the Virgin’s womb, had the form of man, but had not the reality of His mother’s body. Or is it possible that he thought our Lord Jesus Christ was not of our nature for this reason, that the angel, who was sent to the blessed Mary ever Virgin, says, The Holy Ghost shall come upon you and the power of the Most High shall overshadow you: and therefore that Holy Thing also that shall be born of you shall be called the Son of God Luke 1:35, on the supposition that as the conception of the Virgin was a Divine act, the flesh of the conceived did not partake of the conceiver’s nature? But that birth so uniquely wondrous and so wondrously unique, is not to be understood in such wise that the properties of His kind were removed through the novelty of His creation. For though the Holy Spirit imparted fertility to the Virgin, yet a real body was received from her body; and, Wisdom building her a house Proverbs 9:1, the Word became flesh and dwelt in us , that is, in that flesh which he took from man and which he quickened with the breath of a higher life.
Saint Leo the Great
Pope and doctor of the Church. He was called "Great" for feeding his flock with exquisite and prudent preaching and for upholding the orthodox doctrine of the incarnation of God, courageously affirmed by the legates of the Ecumenical Council of Calcedonia. pic.twitter.com/DtrdDzXqCc
— Padre Mlassani imc (@Imc_mkwe) November 10, 2020
But I am besides my purpose when I fall to bewail the cold affection which we bear towards that whereby we should be saved, my purpose being only to set down what the ground of salvation is. The doctrine of the Gospel proposeth salvation as the end, and doth it not teach the way of attaining thereunto? Yes, the damsel possessed with a spirit of divination spake the truth: “These men are the servants of the most high God who show unto us the way of salvation” [Acts 16:17] — “a new and living way which Christ hath prepared for us through the veil, that is, his flesh,” [Heb 10:20] salvation purchased by the death of Christ.
–Learned Discourse on Justification (my emphasis)
I am reminded that today is the feast day of Richard Hooker, author of The Laws of Ecclesiastical Polity and Master of the Temple Church from 1585 to 1591 @ecclawsoc @TheInnerTemple pic.twitter.com/rTtjjbFKxg
— Mark Hill QC (@MarkHillQC) November 3, 2020
Jeff Miller’s recent Sermon at St Philip’s, Charleston, SC–Render to God the Things that are God’s (Romans 12:1-2)
Saint Philip’s Episcopal Church in Charleston#dougbarnardphotography #charleston #lowcountry #southcarolina #holycity #potd #explorecharleston #charlestonsc #dailychs #canon #canonphotography #skyline #clouds #sky #cityscape pic.twitter.com/wiKcv6nhjP
— Doug Barnard Photography (@DougBarnardPics) June 24, 2018
When Mickey Mantle was dying of diseases brought on by a life of heavy drinking, he said that he would have taken better care of himself had he only known how long he was going to live. He gives us a profound lesson. How should we “take care of ourselves” when we are never to cease? Jesus shows his apprentices how to live in the light of the fact that they will never stop living. This is what his students are learning from him.
–Dallas Willard, The Divine Conspiracy (San Francisco: Harper, 1998), p. 86, quoted by yours truly in the morning sermon
Maine in the fall is something else 🤩 pic.twitter.com/zawOuP652E
— Tess Isabella Photography (@Tisabellaphoto) October 15, 2020
Disturbing reports from China say Communist Party officials have rewritten the story of the woman caught in adultery from John 8, claiming Jesus stoned the woman to death.
The incident in John 8:3–11 is a powerful testament to Jesus’ forgiveness and his divinity. The account says a mob had surrounded a woman accused of adultery. After facing down the crowd seeking to stone her, Jesus tells the Pharisees, “Let him who is without sin among you be the first to throw a stone at her” (v7).
After the crowd leaves, Jesus stands up and says: “Woman, where are they? Has no one condemned you?” She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more” (v10-11).
Reports from Roman Catholic sources and carried by the religious liberty group Bitter Winter say this event in the gospel has been drastically changed in a textbook published by the University of Electronic Science and Technology Press. The book is reportedly used in ethics and law courses in Chinese secondary vocational schools.
The sermon starts about 19:50 in.
What will not Christ do for us who have been given to him by his Father? There is no measure to his love; you cannot comprehend his grace. Oh, how we ought to love him, and serve him! The lower he stoops to save us, the higher we ought to lift him in our adoring reverence. Blessed be his name, he stoops, and stoops, and stoops, and, when he reaches our level, and becomes man, he still stoops, and stoops, and stoops lower and deeper yet: “Being found in fashion as a man, he humbled himself.”
–C H. Spurgeon from a sermon on June 05, 1890 quoted by yours truly in the morning sermon here in the parish in which I serve
OTD in 1850, Charles Spurgeon came to a saving faith in Christ. “The Great Husbandman came, and began to plough my soul. Ten black horses were his team, and there was a tough ploughshare he used, and the ploughs made deep furrows ” pic.twitter.com/WOla5dPd6C
— SBC History (@SBCHistory) January 6, 2020
(CT) Dennis Edwards–The Revolution Will Not Be Videoed: What Paul and Silas might have said about George Floyd and…
For years, black and brown people have been doing the same as Paul in calling out injustice. The apostle Paul’s demands to the magistrates foreshadows Mamie Till’s bold move to have the body of her lynched son, Emmett, open for viewing. She wanted America to see what was allowed to happen to her son. White Christians have blamed victims of violence, waiting for some dirt on the victim to be dug up. White Christians have minimized the actions of the perpetrators by imagining there must be “another side to the story.” Perhaps even worse is the relegation of injustice to the actions of a few bad characters rather than the failings of an entire system and a worldview that vilifies non-whiteness.
The Revolution Is Really About Love
In that Acts 16 story, the magistrates apologize. They also ask Paul and Silas to leave the city. But before the apostles leave, they meet with the newly forming Christian community in Lydia’s house to encourage and admonish them. Surely this church, which now included a jailer, understood how power worked in Philippi and began their own revolution. Judging from what Paul wrote to that church sometime later (from prison!) they were to learn that the revolution means being like Jesus, considering others as more important than yourself (Phil. 2:3–4). The revolution means laying aside privilege in service to others (Phil. 2:5–11). Perhaps white Christian America can be motivated by that.
It is possible to be, like Jesus, angry at injustice while demonstrating and calling for love. In the many times over the years that I’ve been asked to speak about racial injustice, people expect me to end the message with hope. For some reason, those most vulnerable to oppression are the same ones who are supposed to give white people hope. Yet I do think about what moving forward means, especially since my wife and I have adult children and three grandsons. We think about a revolution for them. A revolution of love.
— Dennis R. Edwards (@RevDrDre) May 29, 2020