Ever Increasing Faith Quotes

There is nothing impossible with God. All the impossibility is with us when we measure God by the limitations of our unbelief.

There is nothing that our God cannot do. He will do everything if you will dare to believe.

The Lord would so cleanse the motive and desires of our hearts that we will seek but one thing only, and that is, His glory.

The Spirit reveals, unfolds, takes of the things of Christ and shows them to us, and prepares us to be more than a match for Satanic forces.

Wherever the Holy Ghost has right of way, the gifts of the Spirit will be in manifestation; and where these gifts are never in manifestation, I question whether He is present.

The blood of Jesus Christ and His mighty name are an antidote to all the subtle seeds of unbelief that Satan would sow in your minds.

It pays to trust God with all and to make no reservation.

I don’t know. What I can say for certain is that I’m not yet ready to abandon the possibility of America—not just for the sake of future generations of Americans but for all of humankind. For I’m convinced that the pandemic we’re currently living through is both a manifestation of and a mere interruption in the relentless march toward an interconnected world, one in which peoples and cultures can’t help but collide. In that world—of global supply chains, instantaneous capital transfers, social media, transnational terrorist networks, climate change, mass migration, and ever-increasing complexity—we will learn to live together, cooperate with one another, and recognize the dignity of others, or we will perish. And so the world watches America—the only great power in history made up of people from every corner of the planet, comprising every race and faith and cultural practice—to see if our experiment in democracy can work. To see if we can do what no other nation has ever done. To see if we can actually live up to the meaning of our creed.

I am not moved by what I see. I am moved only by what I believe. I know this-no man looks at appearances if he believes. No man considers how he feels if he believes. The man who believes God has it.

I never will forget this. I went and threw myself across my daughter’s bed, and I cried and I cried and I cried and I cried, because I felt like that I had been so faithful and that there was no financial breakthrough for us. You ever have one of those days where you are tired of hearing everybody else’s testimony? But, I made a decision that day, and I think we all have to come to this point in many different areas of our life. And, as I lay across that bed and cried, when I finally got done crying I said this out loud, it was like my declaration, “God, I am going to tithe and give offerings until the day I die whether I ever see anything from it or not!” And, you know what, from that day forward we began to prosper and increase. And, I believe with all of my heart that was a test for me.

wrought. Jesus saw every touch by God as a miracle,

There is no such thing as the Lord not meeting your need. There are no “if’s” or “mar’s” ; His promises are all “shah’s.” All things are possible to him that believeth. Oh, the name of Jesus! There is power in that name to meet every condition of human need.

The organist was almost at the end of the anthem’s long introduction, and as the crescendo increases the cathedral began to glitter before my eyes until I felt as if every stone in the building was vibrating in anticipation of the sweeping sword of sound from the Choir. The note exploded in our midst, and at that moment I knew our creator had touched not only me but all of us, just as Harriet had touched that sculpture with a loving hand long ago, and in that touch I sensed the indestructible fidelity, the indescribable devotion and the inexhaustible energy of the creator as he shaped his creation, bringing life out of dead matter, wresting form continually from chaos. Nothing was ever lost, Harriet had said, and nothing was ever wasted because always, when the work was finally completed, every article of the created process, seen or unseen, kept or discarded, broken or mended – EVERYTHING was justified, glorified and redeemed.

crumbs.” Jesus was stirred as He saw the faith of this woman, and He told her, “For this saying go thy way; the devil is gone out of thy daughter.” Today there are many children of God refusing their blood-purchased portion of health in Christ and are throwing it away, while sinners are pressing through and picking it up frown under the table, as it were, and are finding the cure not only for their bodies, but for their spirits and souls as well. The Syrophenician woman went home and found that the devil had indeed gone out of her daughter. Today there is bread, there is life, there is health for every child of

Struggles to coerce uniformity of sentiment in support of some end thought essential to their time and country have been waged by many good as well as by evil men. Nationalism is a relatively recent phenomenon but at other times and places the ends have been racial or territorial security, support of a dynasty or regime, and particular plans for saving souls. As first and moderate methods to attain unity have failed, those bent on its accomplishment must resort to an ever-increasing severity. . . . Those who begin coercive elimination of dissent soon find themselves exterminating dissenters. Compulsory unification of opinion achieves only the unanimity of the graveyard. It seems trite but necessary to say that the First Amendment to our Constitution was designed to avoid these ends by avoiding these beginnings. There is no mysticism in the American concept of the State or of the nature or origin of its authority. We set up government by consent of the governed, and the Bill of Rights denies those in power any legal opportunity to coerce that consent. Authority here is to be controlled by public opinion, not public opinion by authority. If there is any fixed star in our constitutional constellation, it is that no official, high or petty, can prescribe what shall be orthodox in politics, nationalism, religion, or other matters of opinion or force citizens to confess by word or act their faith therein.

Never look back if you want the power o f God in your life. You will find out that in the measure you have allowed yourself to look back you have missed that which God has for you.

has done it,” he said. They rolled back the bed clothes and the doctors examined him, and the abscesses were cut clear away. The nurse cleaned the place where they had been. The doctors could see the bowels still open and they said to the wife, “We know that you have great faith, and we can see that a miracle has taken place. But you must let us unite these broken parts and put in silver tubes, and we know that

If our life is ever really as beautiful as a fairy-tale, we shall have to remember that all the beauty of a fairy-tale lies in this: that the prince has a wonder which just stops short of being fear. If he is afraid of the giant, there is an end of him; but also if he is not astonished at the giant, there is an end of the fairy-tale. The whole point depends upon his being at once humble enough to wonder, and haughty enough to defy. So our attitude to the giant of the world must not merely be increasing delicacy or increasing contempt: it must be one particular proportion of the two–which is exactly right. We must have in us enough reverence for all things outside us to make us tread fearfully on the grass. We must also have enough disdain for all things outside us, to make us, on due occasion, spit at the stars. Yet these two things (if we are to be good or happy) must be combined, not in any combination, but in one particular combination. The perfect happiness of men on the earth (if it ever comes) will not be a flat and solid thing, like the satisfaction of animals. It will be an exact and perilous balance; like that of a desperate romance. Man must have just enough faith in himself to have adventures, and just enough doubt of himself to enjoy them.

You have promised it, Lord. Now do it.” God rejoices when we manifest a faith that holds Him to His word.

Blessed is the man who will swear to his own hurt and change not; who keeps the vow he has made to God; who is willing to lay his all at God's feet.

A preacher should not land at a place and say that God had sent him. I am always fearful when I hear a man advertising this. If he is sent of God, the saints will know it.

There is power to overcome everything in the world through the name of Jesus.

The purpose of all Scripture is to move us on to this wonderful and blessed elevation of faith where our constant experience is the manifestation of God’s life and power through us.

The power of God is beyond all our conception. The trouble is that we do not have the power of God in a full manifestation because of our finite thoughts, but as we go on and let God have His way, there is no limit to what our limitless God will do in response to a limitless faith. But you will never get anywhere except you are in constant pursuit of all the power of God.

People do not expect to see signs and wonders today as the disciples saw them of old. Has God changed? Or has our faith waned so that we are not expecting the greater works that Jesus promised?

The goal of spiritual direction is spiritual formation—the ever-increasing capacity to live a spiritual life from the heart. A spiritual life cannot be formed without discipline, practice, and accountability.

In three weeks, the women's team had done more for soccer in the United States than any team had ever done. Yet, the United States Soccer Federation was unprepared and unwelcoming in its acerbic response to the women's success. With petty, resentful, chauvinistic behavior, the federation would bungle what should have been its greatest moment as a national governing body. Its leaders would criticize DiCicco instead of congratulating him, they would threaten to sue the women over an indoor victory tour and they would wait an unacceptably long period before entering into contract negotiations with the team. Then, at the end of the year, the federation would offer a deal that the women found insulting. Unwilling to trust that the federation was bargaining in good faith, the women would boycott a trip to a tournament in Australia. They would become champions of the world, embraced by the president, by the largest crowd ever to watch women play and by the largest television audience for soccer in this country, embraced by everyone, it seemed, but the officials who ran the sport with the vision of a student council. Increasingly, it appeared, the only amateurs left in sports were the people running the federations that governed them.

We are committed to involving as many people as possible, as young as possible, as soon as possible. Sometimes too young and too soon! But we intentionally err on the side of too fast rather than too slow. We don’t wait until people feel “prepared” or “fully equipped.” Seriously, when is anyone ever completely prepared for ministry? Ministry makes people’s faith bigger. If you want to increase someone’s confidence in God, put him in a ministry position before he feels fully equipped. The messages your environments communicate have the potential to trump your primary message. If you don’t see a mess, if you aren’t bothered by clutter, you need to make sure there is someone around you who does see it and is bothered by it. An uncomfortable or distracting setting can derail ministry before it begins. The sermon begins in the parking lot. Assign responsibility, not tasks. At the end of the day, it’s application that makes all the difference. Truth isn’t helpful if no one understands or remembers it. If you want a church full of biblically educated believers, just teach what the Bible says. If you want to make a difference in your community and possibly the world, give people handles, next steps, and specific applications. Challenge them to do something. As we’ve all seen, it’s not safe to assume that people automatically know what to do with what they’ve been taught. They need specific direction. This is hard. This requires an extra step in preparation. But this is how you grow people. Your current template is perfectly designed to produce the results you are currently getting. We must remove every possible obstacle from the path of the disinterested, suspicious, here-against-my-will, would-rather-be-somewhere-else, unchurched guests. The parking lot, hallways, auditorium, and stage must be obstacle-free zones. As a preacher, it’s my responsibility to offend people with the gospel. That’s one reason we work so hard not to offend them in the parking lot, the hallway, at check-in, or in the early portions of our service. We want people to come back the following week for another round of offending! Present the gospel in uncompromising terms, preach hard against sin, and tackle the most emotionally charged topics in culture, while providing an environment where unchurched people feel comfortable. The approach a church chooses trumps its purpose every time. Nothing says hypocrite faster than Christians expecting non-Christians to behave like Christians when half the Christians don’t act like it half the time. When you give non-Christians an out, they respond by leaning in. Especially if you invite them rather than expect them. There’s a big difference between being expected to do something and being invited to try something. There is an inexorable link between an organization’s vision and its appetite for improvement. Vision exposes what has yet to be accomplished. In this way, vision has the power to create a healthy sense of organizational discontent. A leader who continually keeps the vision out in front of his or her staff creates a thirst for improvement. Vision-centric churches expect change. Change is a means to an end. Change is critical to making what could and should be a reality. Write your vision in ink; everything else should be penciled in. Plans change. Vision remains the same. It is natural to assume that what worked in the past will always work. But, of course, that way of thinking is lethal. And the longer it goes unchallenged, the more difficult it is to identify and eradicate. Every innovation has an expiration date. The primary reason churches cling to outdated models and programs is that they lack leadership.

But calm is precisely what is absent from love’s classroom. There is simply too much on the line. The “student” isn’t merely a passing responsibility; he or she is a lifelong commitment. Failure will ruin existence. No wonder we may be prone to lose control and deliver cack-handed, hasty speeches which bear no faith in the legitimacy or even the nobility of the act of imparting advice. And no wonder, too, if we end up achieving the very opposite of our goals, because increasing levels of humiliation, anger, and threat have seldom hastened anyone’s development. Few of us ever grow more reasonable or more insightful about our own characters for having had our self-esteem taken down a notch, our pride wounded, and our ego subjected to a succession of pointed insults. We simply grow defensive and brittle in the face of suggestions which sound like mean-minded and senseless assaults on our nature rather than caring attempts to address troublesome aspects of our personality. Had

But in the years to come, as Muslim prestige and learning sank, and Hindu confidence, wealth, education and power increased, Hindus and Muslims would grow gradually apart, as British policies of divide and rule found willing collaborators among the chauvinists of both faiths. The rip in the closely woven fabric of Delhi’s composite culture, opened in 1857, slowly widened into a great gash, and at Partition in 1947 finally broke in two. As the Indian Muslim elite emigrated en masse to Pakistan, the time would soon come when it would be almost impossible to imagine that Hindu sepoys could ever have rallied to the Red Fort and the standard of a Muslim emperor, joining with their Muslim brothers in an attempt to revive the Mughal Empire.

Lord, I thank You for being close to me when I pray. Thank You that You hear and will answer me. Thank You that in Your presence there is transformation for my soul and my life. I draw close to You now and ask for an ever-increasing sense of Your presence. I ask that You would help me to pray more and more every day and give me increasing faith to believe for the answers.

The whole of creation exists in you, and it is your destiny to become increasingly aware of its infinite wonders and to experience ever greater and grander portions of it. If creation is finished, and all events are taking place now, the question that springs naturally to the mind is “what determines your time track?” That is, what determines the events which you encounter? And the answer is your concept of yourself. Concepts determine the route that attention follows. Here is a good test to prove this fact. Assume the feeling of your wish fulfilled and observe the route that your attention follows. You will observe that as long as you remain faithful to your assumption, so long will your attention be confronted with images clearly related to that assumption.

George Muller, that remarkable man of such simple yet strong faith in God, a man of prayer and Bible reading, founder and promoter of the noted orphanage in England, which cared for hundreds of orphan children, conducted the institution solely by faith and prayer. He never asked a man for anything, but simply trusted in the Providence of God, and it is a notorious fact that never did the inmates of the home lack any good thing. From his paper he always excluded money matters, and financial difficulties found no place in it. Nor would he mention the sums which had been given him, nor the names of those who made contributions. He never spoke of his wants to others nor asked a donation. The story of his life and the history of this orphanage read like a chapter from the Scriptures. The secret of his success was found in this simple statement made by him: “I went to my God and prayed diligently, and received what I needed.” That was the simple course which he pursued. There was nothing he insisted on with greater earnestness than that, be the expenses what they might be, let them increase ever so suddenly, he must not beg for anything. There was nothing in which he took more delight and showed more earnestness in telling than that he had prayed for every want which ever came to him in his great work. His was a work of continuous and most importunate praying, and he always confidently claimed that God had guided him throughout it all. A stronger proof of a divine providence, and of the power of simple faith and of answered prayer, cannot be found in Church history or religious biography.

Concerning sin and our proper attitude when we find ourselves in sin. Truly, to have committed a sin is not sinful if we regret what we have done. Indeed, not for anything in time or eternity should we want to commit a sin, neither of a mortal, venial or any other kind. Whoever knows the ways of God should always be mindful of the fact that God, who is faithful and loving, has led us from a sinful life into a godly one, thus making friends of us who were previously enemies, which is a greater achievement even than making a new earth. This is one of the chief reasons why we should be wholly established in God, and it is astonishing how much this inflames us with so great and so strong a love that we strip ourselves entirely of ourselves. Indeed, if you are rightly placed in the will of God, then you should not wish that the sin into which you fell had not happened. Of course, this is not the case because sin was something against God but, precisely because it was something against God, you were bound by it to greater love, you were humbled and brought low. And you should trust God that he would not have allowed it to happen unless he intended it to be for your profit. But when we raise ourselves out of sin and turn away from it, then God in his faithfulness acts as if we had never fallen into sin at all and he does not punish us for our sins for a single moment, even if they are as great as the sum of all the sins that have ever been committed. God will not make us suffer on their account, but he can enjoy with us all the intimacy that he ever had with a creature. If he finds that we are now ready, then he does not consider what we were before. God is a God of the present. He takes you and receives you as he finds you now, not as you have been, but as you are now. God willingly endures all the harm and shame which all our sins have ever inflicted upon him, as he has already done for many years, in order that we should come to a deep knowledge of his love and in order that our love and our gratitude should increase and our zeal grow more intense, which often happens when we have repented of our sins. Therefore God willingly tolerates the hurtfulness of sin and has often done so in the past, most frequently allowing it to come upon those whom he has chosen to raise up to greatness. Now listen! Was there ever anyone dearer to or more intimate with our Lord than the apostles? And yet not one of them escaped mortal sin. They all committed mortal sin. He showed this time and again in the Old and New Testament in those individuals who were to become the closest to him by far; and even today we rarely find that people achieve great things without first going astray. And thus our Lord intends to teach us of his great mercy, urging us to great and true humility and devotion. For, when repentance is renewed, then love too is renewed and grows strong.

Carlo felt sad losing the companionship of his new friends and thought about how fortunate Americans were to have immigrants in ever-increasing numbers blessing their country with their presence. He realized that as hard-working and industrious as they are, they would in time raise the spiritual level throughout the whole country by sharing their deep faith, their gentle, unselfish spirit, and their beautiful family life.

Passion comes with time, experience, trials, errors, practice, faith and ever-increasing levels of growth, performance and enjoyment. It is not something that strikes you like a thunderbolt but is rather like the perfect storm that gains strength gradually due to the right combination of underlying fundamental elements. When talking about passion there can be no final destination or crowning achievement on the horizon. The journey itself is the real reward.

A bare two years after Vasco da Gama’s voyage a Portuguese fleet led by Pedro Alvarez Cabral arrived on the Malabar coast. Cabral delivered a letter from the king of Portugal to the Samudri (Samudra-raja or Sea-king), the Hindu ruler of the city-state of Calicut, demanding that he expel all Muslims from his kingdom as they were enemies of the ‘Holy Faith’. He met with a blank refusal; then afterwards the Samudra steadfastly maintained that Calicut had always been open to everyone who wished to trade there… During those early years the people who had traditionally participated in the Indian Ocean trade were taken completely by surprise. In all the centuries in which it had flourished and grown, no state or kings or ruling power had ever before tried to gain control of the Indian Ocean trade by force of arms. The territorial and dynastic ambitions that were pursued with such determination on land were generally not allowed to spill over into the sea. Within the Western historiographical record the unarmed character of the Indian Ocean trade is often represented as a lack, or failure, one that invited the intervention of Europe, with its increasing proficiency in war. When a defeat is as complete as was that of the trading cultures of the Indian Ocean, it is hard to allow the vanquished the dignity of nuances of choice and preference. Yet it is worth allowing for the possibility that the peaceful traditions of the oceanic trade may have been, in a quiet and inarticulate way, the product of a rare cultural choice — one that may have owed a great deal to the pacifist customs and beliefs of the Gujarati Jains and Vanias who played such an important part in it. At the time, at least one European was moved to bewilderment by the unfamiliar mores of the region; a response more honest perhaps than the trust in historical inevitability that has supplanted it since. ‘The heathen [of Gujarat]’, wrote Tomé Pires, early in the sixteenth century, ‘held that they must never kill anyone, nor must they have armed men in their company. If they were captured and [their captors] wanted to kill them all, they did not resist. This is the Gujarat law among the heathen.’ It was because of those singular traditions, perhaps, that the rulers of the Indian Ocean ports were utterly confounded by the demands and actions of the Portuguese. Having long been accustomed to the tradesmen’s rules of bargaining and compromise they tried time and time again to reach an understanding with the Europeans — only to discover, as one historian has put it, that the choice was ‘between resistance and submission; co-operation was not offered.’ Unable to compete in the Indian Ocean trade by purely commercial means, the Europeans were bent on taking control of it by aggression, pure and distilled, by unleashing violence on a scale unprecedented on those shores.

When people complain, for instance, that they find it hard to believe, it is a sign of deliberate or unconscious disobedience... The outcome is usually that self-imparted absolution confirms the man in his disobedience, and makes him plead ignorance of the kindness as well as the commandment of God. He complains that Godís commandment is uncertain, and susceptible of different interpretations. At first he was aware enough of his disobedience, but with his increasing hardness of heart that awareness grows ever fainter, and in the end he becomes so enmeshed that he loses all capacity for hearing the Word, and faith is quite impossible... It is time to take the bull by the horns, and say: 'Only those who obey believe.'... 'You are disobedient, you are trying to keep some part of your life under your own control. That is what is preventing you from listening to Christ and believing in His Grace. You cannot hear Christ because you are willfully disobedient. Somewhere in your heart you are refusing to listen to his call. Your difficulty is your sins.' Christ now enters the lists again and comes to grips with the devil, who until now has been hiding.

1:261-262 THROW IT TO THE THIEVES The fear of the Lord is different from other trepidation. You need a healthy fear of what is dangerous before you can reach to the fear of the Lord. Many never reach. You may be like a very slight, limber branch. You look weak, but the wet center connects with a taproot. Hold there and fear not (20:21). Moses trembled, but he was sound to the core. They said to the people, A great army has gathered against you. You should be afraid. But that increased their faith. They repied, God is our sufficient guardian (3:173). Overly cautious merchants do not prosper because of their fear of loss. Brave merchants get broken ten times in a row, then rise at the end. Whatever you fear losing, throw it to the thieves following your caravan, especially if it's your faith. Whatever you deeply love, give time to that, and if you're drawn away, come back as soon as you can. There may even be a conflict sometime between what you love, your faith, and protecting your children. Stay with what is most in harmony with the love, and the other will fade. Fear has two forms. One is a worry about whether the effort is worth it. People caught in this bottleneck between yes and no stay tortured and confused. The second form of fear is for whether you will ever be able to make it to what you love. Let that one dissolve. Keep moving in the adored direction, and unless you're shown it is absolutely impossible, continue going there.

Among the most virulent of all such cultural parasite-equivalents is the religion-based denial of organic evolution. About one-half of Americans (46 percent in 2013, up from 44 percent in 1980), most of whom are evangelical Christians, together with a comparable fraction of Muslims worldwide, believe that no such process has ever occurred. As Creationists, they insist that God created humankind and the rest of life in one to several magical mega-strokes. Their minds are closed to the overwhelming mass of factual demonstrations of evolution, which is increasingly interlocked across every level of biological organization from molecules to ecosystem and the geography of biodiversity. They ignore, or more precisely they call it virtue to remain ignorant of, ongoing evolution observed in the field and even traced to the genes involved. Also looked past are new species created in the laboratory. To Creationists, evolution is at best just an unproven theory. To a few, it is an idea invented by Satan and transmitted through Darwin and later scientists in order to mislead humanity. When I was a small boy attending an evangelical church in Florida, I was taught that the secular agents of Satan are extremely bright and determined, but liars all, man and woman, and so no matter what I heard I must stick my fingers in my ears and hold fast to the true faith. We are all free in a democracy to believe whatever we wish, so why call any opinion such as Creationism a virulent cultural parasite-equivalent? Because it represents a triumph of blind religious faith over carefully tested fact. It is not a conception of reality forged by evidence and logical judgment. Instead, it is part of the price of admission to a religious tribe. Faith is the evidence given of a person’s submission to a particular god, and even then not to the deity directly but to other humans who claim to represent the god. The cost to society as a whole of the bowed head has been enormous. Evolution is a fundamental process of the Universe, not just in living organisms but everywhere, at every level. Its analysis is vital to biology, including medicine, microbiology, and agronomy. Furthermore psychology, anthropology, and even the history of religion itself make no sense without evolution as the key component followed through the passage of time. The explicit denial of evolution presented as a part of a “creation science” is an outright falsehood, the adult equivalent of plugging one’s ears, and a deficit to any society that chooses to acquiesce in this manner to a fundamentalist faith.

healthy eating go-to scripts God has given me power over my food choices. I’m supposed to consume food. Food isn’t supposed to consume me. He said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” . . . For when I am weak, then I am strong. (2 Corinthians 12:9–10) I was made for more than to be stuck in a vicious cycle of defeat. You have circled this mountain long enough. Now turn north. (Deuteronomy 2:3 NASB) When I’m considering a compromise, I will think past this moment and ask myself, How will I feel about this choice tomorrow morning? Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies. (1 Corinthians 6:19–20) When tempted, I either remove the temptation or remove myself from the situation. If you think you are standing firm, be careful that you don’t fall! No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it. Therefore, my dear friends, flee. (1 Corinthians 10:12–14) When there’s a special event, I can find other ways to celebrate rather than blowing my healthy eating plan. See, I have placed before you an open door that no one can shut. (Revelation 3:8) Struggling with my weight isn’t God’s mean curse on me, but an outside indication that internal changes are needed for me to function and feel well. “Forget the former things; do not dwell on the past. See, I am doing a new thing! . . . I am making a way in the desert and streams in the wasteland.” (Isaiah 43:18–19) I have these boundaries in place not for restriction but to define the parameters of my freedom. I am using an example from everyday life because of your human limitations. Just as you used to offer yourselves as slaves to impurity and to ever-increasing wickedness, so now offer yourselves as slaves to righteousness leading to holiness. (Romans 6:19)

Social life was similarly affected by the teachings of the Koran. At a time when in Christian Europe an epidemic was regarded as a scourge of God to which man had but to submit meekly - at that time, and long before it, the Muslims followed the injunction of their Prophet which directed them to combat epidemics by segregating the infected towns and areas. And at a time when even the kings and nobles of Christendom regarding bathing as an almost indecent luxury, even the poorest of Muslim houses had at least one bathroom, while elaborate public baths were common in every Muslim city (in the ninth century, for instance, Córdoba had three hundred of them): and all this in response to the Prophet’s teaching that ‘Cleanliness is part of faith’. A Muslim did not come into conflict with the claims of spiritual life if he took pleasure in the beautiful things of material life, for, according to the Prophet, ‘God loves to see on His servants an evidence of His bounty’. In short, Islam gave a tremendous incentive to cultural achievements which constitute one of the proudest pages in the history of mankind; and it gave this incentive by saying Yes to the intellect and No to obscurantism, Yes to action and no to quietism, Yes to life and No to ascetism. Little wonder, then, that as soon as it emerged beyond the confines of Arabia, Islam won new adherents by leaps and bounds. Born and nurtured in the world-contempt of Pauline and Augustinian Christianity, the populations of Syria and North Africa, and a little layer of Visigothic Spain, saw themselves suddenly confronted with a teaching which denied the dogma of Original Sin and stressed the inborn dignity of earthly life: and so they rallied in ever-increasing numbers to the new creed that gave them to understand that man was God’s vicar on earth. This, and not a legendary ‘conversion at the point of the sword’, was the explanation of Islam’s amazing triumph in the glorious morning of its history. It was not the Muslims that had made Islam great: it was Islam that had made the Muslims great. But as soon as their faith became habit and ceased to be a programme of life, to be consciously pursued, the creative impulse that underlay their civilisation waned and gradually gave way to indolence, sterility and cultural decay.

Our faith may be strengthened by noticing what the blood has already accomplished. Heaven and hell bear witness to that. Faith will grow by exercising confidence in the fathomless fullness of the promises of God. Let us heartily expect that as we enter more deeply into the fountain, its cleansing, quickening, life-giving power, will be revealed more blessedly. We know that in bathing we enter into the most intimate relationship with the water, giving ourselves up to its cleansing effects. The blood of Jesus is described as a “fountain opened for sin and uncleanness.” (Zech. xiii, I). By the power of the Holy Spirit it streams through the heavenly Temple. By faith I place myself in closest touch with this heavenly stream, I yield myself to it, I let it cover me, and go through me. I bathe in the fountain. It cannot withhold its cleansing and strengthening power. I must in simple faith turn away from what is seen, to plunge into that spiritual fountain, which represents the Savior’s blood, with the assurance that it will manifest its blessed power in me. So let us with childlike, persevering, expectant faith, open our souls to an ever increasing experience of the wonderful power of the blood.

Although nobody in the grace movement is saying grace is a license to sin (nor have they ever), it’s often assumed that, since we don’t emphasize the Law and push it on people like our accusers think we should, we must be endorsing sin and telling people it’s okay to do whatever they want. In truth, we avoid pushing the Law because we believe what scripture says: that the Law increases sin (Romans 5:20), sin gets its strength from the Law (1 Cor. 15:56), the Law is the ministry of death (2 Cor. 3:6), the Law isn’t based on faith (Gal. 3:12), and nobody can be made right with God through keeping the Law (Gal. 2:20). In fact, though many preachers will tell us today that it’s sin that separates us from God, and we need to go back to His holy Law to be reconciled, scripture actually teaches the opposite. It says that the Law is what separates people from Christ and causes them to fall from grace (Gal. 5:4). Our choice to not enforce those Laws is not because we want to see people sin, but because we want them to live free from sin. Scripture is very clear that those Laws are the very thing causing people to sin. While we receive many accusations that our grace-emphasized message is a “license to sin,” if you look at the church today, and all throughout its entire history, sin and the blatant abuse of people has always been done in the name of the Law, not in the name of grace. Nobody has ever killed anyone in the name of God’s grace, and yet countless crusades and wars have been waged in the name of upholding and enforcing those Laws. Some today are in Uganda using the law as a license to kill homosexuals.[27] Why do we ignore what scripture so clearly says about the law? “The letter kills…

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Of course, not everyone agreed with Professor Glaude’s assessment. Joel C. Gregory, a white professor of preaching at Baylor University’s George W. Truett Theological Seminary and coauthor of What We Love about the Black Church,8 took issue with Glaude’s pronouncement of the Black Church’s death. Gregory, a self-described veteran of preaching in “more than two hundred African-American congregations, conferences, and conventions in more than twenty states each year,” found himself at a loss for an explanation of Glaude’s statements. Gregory offered six signs of vitality in the African-American church, including: thriving preaching, vitality in worship, continuing concern for social justice, active community service, high regard for education, and efforts at empowerment. Gregory contends that these signs of life can be found in African-American congregations in every historically black denomination and in varying regions across the country. He writes: Where is the obituary? I do not know any organization in America today that has the vitality of the black church. Lodges are dying, civic clubs are filled with octogenarians, volunteer organizations are languishing, and even the academy has to prove the worth of a degree. The government is divided, the schoolroom has become a war zone, mainline denominations are staggering, and evangelical megachurch juggernauts show signs of lagging. Above all this entropy stands one institution that is more vital than ever: the praising, preaching, and empowering black church.9 The back-and-forth between those pronouncing death and those highlighting life reveals the difficulty of defining “the Black Church.” In fact, we must admit that speaking of “the Black Church” remains a quixotic quest. “The Black Church” really exists as multiple black churches across denominational, theological, and regional lines. To some extent, we can define the Black Church by referring to the historically black denominations—National Baptist, Progressive Baptist, African Methodist Episcopal (AME), African Methodist Episcopal Zion (AMEZ), Church of God in Christ (COGIC), and so on. But increasingly we must recognize that one part of “the Black Church” exists as predominantly black congregations belonging to majority white denominations like the Southern Baptist Convention or even African-American members of predominantly white churches. Still, other quarters of “the Black Church” belong to nondenominational affinity groups like the many congregations involved in Word of Faith and “prosperity gospel” networks sponsored by leaders like Creflo A. Dollar Jr. and T. D. Jakes. Clearly “the Black Church” is not one thing. Black churches come in as many flavors as any other ethnic communion. Indeed, many African-Americans have experiences with many parts of the varied Black Church world.

I do not believe that we have finished evolving. And by that, I do not mean that we will continue to make ever more sophisticated machines and intelligent computers, even as we unlock our genetic code and use our biotechnologies to reshape the human form as we once bred new strains of cattle and sheep. We have placed much too great a faith in our technology. Although we will always reach out to new technologies, as our hands naturally do toward pebbles and shells by the seashore, the idea that the technologies of our civilized life have put an end to our biological evolution—that “Man” is a finished product—is almost certainly wrong. It seems to be just the opposite. In the 10,000 years since our ancestors settled down to farm the land, in the few thousand years in which they built great civilizations, the pressures of this new way of life have caused human evolution to actually accelerate. The rate at which genes are being positively selected to engender in us new features and forms has increased as much as a hundredfold. Two genes linked to brain size are rapidly evolving. Perhaps others will change the way our brain interconnects with itself, thus changing the way we think, act, and feel. What other natural forces work transformations deep inside us? Humanity keeps discovering whole new worlds. Without, in only five centuries, we have gone from thinking that the earth formed the center of the universe to gazing through our telescopes and identifying countless new galaxies in an unimaginably vast cosmos of which we are only the tiniest speck. Within, the first scientists to peer through microscopes felt shocked to behold bacteria swarming through our blood and other tissues. They later saw viruses infecting those bacteria in entire ecologies of life living inside life. We do not know all there is to know about life. We have not yet marveled deeply enough at life’s essential miracle. How, we should ask ourselves, do the seemingly soulless elements of carbon, hydrogen, oxygen, zinc, iron, and all the others organize themselves into a fully conscious human being? How does matter manage to move itself? Could it be that an indwelling consciousness makes up the stuff of all things? Could this consciousness somehow animate the whole grand ecology of evolution, from the forming of the first stars to the creation of human beings who look out at the universe’s glittering constellations in wonder? Could consciousness somehow embrace itself, folding back on itself, in a new and natural technology of the soul? If it could, this would give new meaning to Nietzsche’s insight that: “The highest art is self–creation.” Could we, really, shape our own evolution with the full force of our consciousness, even as we might exert our will to reach out and mold a lump of clay into a graceful sculpture? What is consciousness, really? What does it mean to be human?

Last year I had a very unusual experience. I was awake, with my eyes closed, when I had a dream. It was a small dream about time. I was dead, I guess, in deep blank space high up above many white stars. My own consciousness had been disclosed to me, and I was happy. Then I saw far below me a long, curved band of color. As I came closer, I saw that it stretched endlessly in either direction, and I understood that I was seeing all the time of the planet where I had lived. It looked like a woman’s tweed scarf; the longer I studied any one spot, the more dots of color I saw. There was no end to the deepness and variety of dots. At length I started to look for my time, but, although more and more specks of color and deeper and more intricate textures appeared in the fabric, I couldn’t find my time, or any time at all that I recognized as being near my time. I couldn’t make out so much as a pyramid. Yet as I looked at the band of time, all the individual people, I understood with special clarity, were living at that very moment with great emotion, in intricate, detail, in their individual times and places, and they were dying and being replaced by ever more people, one by one, like stitches in which wholly worlds of feeling and energy were wrapped in a never-ending cloth. I remembered suddenly the color and texture of our life as we knew it- these things had been utterly forgotten- and I thought as I searched for it on the limitless band, “that was a good time then, a good time to be living.” And I began to remember our time. I recalled green fields with carrots growing, one by one, in slender rows. Men and women in bright vests and scarves came and pulled the carrots out of the soil and carried them in baskets to shaded kitchens, where they scrubbed them with yellow brushes under running water. I saw white-faced cattle lowing and wading in creeks. I saw May apples in forests, erupting through leaf-strewn paths. Cells on the root hairs of sycamores split and divided, and apples grew spotted and striped in the fall. Mountains kept their cool caves and squirrels raced home to their nests through sunlight and shade. I remembered the ocean, and I seemed to be in the ocean myself, swimming over orange crabs that looked like coral, or off the deep Atlantic banks where whitefish school. Or again I saw the tops of poplars, and the whole sky brushed with clouds in pallid streaks, under which wild ducks flew with outstretched necks, and called, one by one, and flew on. All these things I saw. Scenes grew in depth and sunlit detail before my eyes, and were replaced by ever more scenes, as I remember the life of my time with increasing feeling. At last I saw the earth as a globe in space, and I recalled the ocean’s shape and the form of continents, saying to myself with surprise as I looked at the planet, “yes, that’s how it was then, that part there was called France.” I was filled with the deep affection of nostalgia- and then I opened my eyes. We all ought to be able to conjure up sights like these at will, so that we can keep in mind the scope of texture’s motion in time.

Today, right now, I affirm that you, Lord Jesus, are already the King of Kings and the Lord of Lords. I’m not waiting for the day you will become the true King, for you are already reigning over all things at the right hand of God the Father. The government of all things is on your shoulders. Your kingdom of redemption and restoration is the only unshakable kingdom. Of the increase of your government and peace there will be no end, for you will reign forever and ever!

Have you ever gone to the furniture store to buy a chair without sitting in it? Have you ever purchased a car without test-driving it? Of course not, and God also tests us to reveal the quality of our faith. No matter what we think of ourselves, we find out what we are truly like in times of difficulty. Good times don’t bring the worst out of us, but hard times do. That is why God says these difficult times are good for us. They allow us to see what is in our character that needs to be changed. They also give us opportunity to use our faith, and faith only grows through our using it. As we choose to learn to trust God instead of getting upset about something, we experience His faithfulness, which, in turn, increases our faith for the next time we need it. The more we use our muscles, the more they grow—and our faith is the same way.

Whether or not Islam ever becomes dominant in Western Europe or elsewhere in the former lands of Christendom, the wars will not end. Militant Islam will not go away with the death of bin Laden, or Arafat, or Saddam Hussein, or anyone else. It will clash increasingly with the weary secular powers that it blames for all the ills of the umma. No one can predict the features of the world that will emerge from these conflicts, except that it will be new, and that it will be difficult-unless there is some wondrous intervention from the Merciful One.

In George Orwell’s classic allegorical novel Animal Farm we are introduced to the fictional character Boxer the horse. He is described as faithful and strong. His answer to every setback and every problem is, “I will work harder.” He lives true to his philosophy under the direst circumstances until, exhausted and broken, he is sent to the knackers’ yard. He is a tragic figure: despite his best intentions, his ever-increasing efforts actually exacerbate the inequality and problems on the farm.

Prayer for All Things Necessary for Salvation O MY God! I believe in Thee; do Thou strengthen my faith. All my hopes are in Thee; do Thou secure them. I love Thee with my whole heart; teach me to love Thee more and more. I am sorry that I have offended Thee; do Thou increase my sorrow. I adore Thee as my first beginning; I aspire after Thee as my last end. I give Thee thanks as my constant benefactor; I call upon Thee as my sovereign protector. Vouchsafe, O my God, to conduct me by Thy wisdom, to restrain me by Thy justice, to comfort me by Thy mercy, to defend me by Thy power. To Thee I desire to consecrate all my thoughts, my actions, and my sufferings, that I henceforward may think only of Thee, speak only of Thee, and ever refer all my actions to Thy greater glory, and suffer willingly whatever Thou shalt appoint. O Lord, I desire that in all things Thy will be done, because it is Thy will, and in the manner that Thou willest. I beg of Thee to enlighten my understanding, to inflame my will, to purify my body, and to sanctify my soul. Give me strength, O my God, to expiate my offenses, to overcome my temptations, to subdue my passions, to acquire the virtues proper for my state. Fill my heart with tender affection for Thy goodness, a hatred of my faults, a love for my neighbor, and a contempt for the world. Let me always be submissive to my superiors, condescending to my inferiors, faithful to my friends, and charitable to my enemies. Assist me to overcome sensuality by mortification, avarice by almsdeeds, anger by meekness, and tepidity by zeal. O my God, make me prudent in my undertakings, courageous in dangers, patient in affliction, and humble in prosperity. Grant that I may be ever attentive at my prayers, temperate at my meals, diligent in my employments, and constant in my resolutions. Let my conscience be ever upright and pure, my exterior modest, my conversation edifying, my comportment regular. Assist me, that I may continually labor to overcome nature, correspond with Thy grace, keep Thy commandments, and work out my salvation. Discover to me, O my God, the nothingness of this world, the greatness of heaven, the shortness of time, the length of eternity. Grant that I may be prepared for death, fear Thy judgments, escape hell, and, in the end, obtain heaven. All that I have asked for myself I confidently ask for others; for my family, my relations, my benefactors, my friends, and also for my enemies. I ask it for the whole Church, for all the orders of which it is composed; more especially for our Holy Father, the Pope; for our bishop, for our pastors, and for all who are in authority; also for all those for whom Thou desirest that I should pray. Give them, O Lord, all that Thou knowest to be conducive to Thy glory and necessary for their salvation. Strengthen the just in virtue, convert sinners, enlighten infidels, heretics, and schismatics; console the afflicted, give to the faithful departed rest and eternal life; that together we may praise, love, and bless Thee for all eternity. Amen.

God wants us to let the mind that was in Christ Jesus, that pure, holy, humble mind of Christ, be in us. I

It is necessary that we have a great desire for spiritual gifts. We must thirst afer them and covet them earnestly because the gifts are necessary and important, that we, by the grace of God having received the gifts, may be used for God's glory.

decadence—as a case study in what it looks like when an extraordinarily rich society can’t find enough new ideas that justify investing all its stockpiled wealth, and ends up choosing between hoarding cash in mattresses or playing a kind of let’s-pretend instead. In a decadent economy, the supposed cutting edge of capitalism is increasingly defined by let’s-pretendism—by technologies that have almost arrived, business models that are on their way to profitability, by runways that go on and go on without ever achieving liftoff. Do people on your coast think all this is real? When the tech executive asked me that, I told him that we did—that the promise of Silicon Valley was as much an article of faith for those of us watching from the outside as for its insiders; that we both envied the world of digital and hoped that it would remain the great exception to economic disappointment, the place where even in the long, sluggish recovery from the crash of 2008, the promise of American innovation was still alive. And I would probably say the same thing now, despite the stories I’ve just told—because notwithstanding Billy McFarland and Elizabeth Holmes, notwithstanding the peculiar trajectory of Uber, many Silicon Valley institutions deserve their success, many tech companies have real customers and real revenue and a solid structure underneath, and the Internet economy is as real as twenty-first-century growth and innovation gets. But what this tells us, unfortunately, is that twenty-first-century growth and innovation are not at all what we were promised they would be.

23] On this account it is indeed called a food of souls, which nourishes and strengthens the new man. For by Baptism we are first born anew; but (as we said before) there still remains, besides, the old vicious nature of flesh and blood in man, and there are so many hindrances and temptations of the devil and of the world that we often become weary and faint, and sometimes also stumble. 24] Therefore it is given for a daily pasture and sustenance, that faith may refresh and strengthen itself so as not to fall back in such a battle, but become ever stronger and stronger. 25] For the new life must be so regulated that it continually increase and progress; 26] but it must suffer much opposition. For the devil is such a furious enemy that when he sees that we oppose him and attack the old man, and that he cannot topple us over by force, he prowls and moves about on all sides, tries all devices, and does not desist, until he finally wearies us, so that we either renounce our faith or yield hands and feet and become listless or impatient. 27] Now to this end the consolation is here given when the heart feels that the burden is becoming too heavy, that it may here obtain new power and refreshment.

The Lord would have us to be walking epistles of His word. Jesus is the Word and is the power in us, and it is His desire to work in and through us His own good pleasure. We must believe that He is in us. There are boundless possibilities for us if we dare to act in God and dare to believe that the wonderful virtue of our living Christ shall be made manifest through us as we lay our hands on the sick in His name.

The rise of the theater of the absurd, it has been argued, "seems to mirror the change in the predominant form of mental disorders which has been observed and described since World War II by an ever-increasing number of psychiatrists. " Whereas the "classical" drama of Sophocles, Shakespeare, and Ibsen turned on conflicts associated with classical neuroses, the absurdist theater of Albee, Beckett, loncsco, and Genet centers on the emptiness, isolation, loneliness, and despair experienced by the borderline personality. The affinity between the theater of the absurd and the borderline's "fear of close relationships, " "attendant feelings of helplessness, loss, and rage," "fear of destructive impulses, " and "fixation to early omnipotence" inheres not only in the content of these plays but-more to the point of the present discussion-in their form. The contemporary playwright abandons the effort to portray coherent and generally recognized truths and presents the poet's personal intuition of truth. The characteristic devaluation of language, vagueness as to time and place, sparse scenery, and lack of plot development evoke the barren world of the borderline, his lack of faith in the growth or development of object relations, his "often stated remark that words do not matter, only action is important," and above all his belief that the world consists of illusions. "Instead of the neurotic character with well-structured conflicts centering around forbidden sex, authority, or dependence and independence within a family setting, we see characters filled with uncertainty about what is real." This uncertainty now invades every form of art and crystallizes in an imagery of the absurd that reenters daily life and encourages a theatrical approach to existence, a kind of absurdist theater of the self.

no other person has ever lived your life. You may be wondering what will happen if you engage in this journey of emotionally healthy spirituality, if you take seriously God’s purpose for you to increasingly live faithfully out of the life he has given you.

The purpose of all Scripture is to move us on to this wonderful and blessed elevation of faith where our constant experience is the manifestation of God's life and power through us.

This revival of God is sweeping on and on and there is no stopping the current of life, of love, of inspiration, and of power.

True prophecy will bring forth things new and old out of the Scriptures of truth and will make them living and powerful to us.

I’m not yet ready to abandon the possibility of America—not just for the sake of future generations of Americans but for all of humankind. For I’m convinced that the pandemic we’re currently living through is both a manifestation of and a mere interruption in the relentless march toward an interconnected world, one in which peoples and cultures can’t help but collide. In that world—of global supply chains, instantaneous capital transfers, social media, transnational terrorist networks, climate change, mass migration, and ever-increasing complexity—we will learn to live together, cooperate with one another, and recognize the dignity of others, or we will perish. And so the world watches America—the only great power in history made up of people from every corner of the planet, comprising every race and faith and cultural practice—to see if our experiment in democracy can work. To see if we can do what no other nation has ever done. To see if we can actually live up to the meaning of our creed.

now we cultivate the fear of God, justice, kindness, faith, and the expectation of the future given us by the Father through the crucified one. . . . [T]he more we are persecuted and martyred, the more do others in ever increasing numbers become believers.3 (Arnold, 81)

Human nature tends to turn negative in difficult times. But the Scripture tells us to do just the opposite: “Count it all joy when you fall into various trials” (James 1:2 NKJV). That doesn’t seem to make sense to some people. “You mean we’re supposed to be joyful and glad-hearted in the middle of tough times?” they ask. Yes, that’s right, because when you lose your joy, you lose your strength. You need your strength more than ever in the difficult times, and your strength is dependent on your joy. When you’re facing a financial crisis, dealing with an illness, going through a breakup in a relationship, or raising a rebellious child, you need your strength. If you go through those challenges feeling negative, bitter, and discouraged, you will not have the vitality to stand strong and fight the good fight of faith. You can keep your joy by knowing that on the other side of each test is promotion. On the other side of every setback is opportunity. On the other side of every offense is growth. The difficulties you face are not there to defeat you. They are there to increase you. Just keep reminding yourself, Even though this is hard, even though I don’t understand it, even though it’s not fair, I’ll keep a good attitude and stay full of joy, knowing that this is not setting me back. It is setting me up for God to bring me through to the other side of this in an even better position.

MORNING PLEADING FOR BLESSINGS Keep your servant, O God, that I may do no evil to anyone this day. Let it be your blessed will not to allow the devil nor his wicked angels, nor any of his evil members, or my enemies, to have any power to do me hurt or violence. Watch over me for good and not for evil, and command your holy angels to pitch their tents around me, for my defense and safety in my going out and coming in, as you have promised they should do for those who fear your name. Into your hands, O Father, I do here commit my soul and body, my actions, and all that I ever have, to be guided, defended, and protected by you. I am assured that whatever you take into your custody cannot perish, nor suffer any hurt or harm. And if I at any time this day will through frailty forget you, even so Lord, I beg you, in mercy—remember me. And I pray not for myself alone, but I beg you also to be merciful to your whole church, your chosen people, wherever they live upon the earth. Defend them from the rage and tyranny of the devil, the world, and the antichrist. Give your gospel a free and a joyful passage through the world, for the conversion of those you have chosen. Bless the churches and countries we live in with the peace, justice, and true faith. Bless our country’s leaders, and increase in them the gifts and spiritual graces which make them fit for those jobs where you have placed them. Direct the leaders of our country and our churches to lead the people in true faith, justice, obedience, and peace. Be merciful to the believers who fear you and call upon your name. And comfort as many among them as are sick and comfortless in body or mind. Especially be favorable to all who suffer any trouble or persecution for the testimony of your truth and your holy gospel. In your grace, deliver them out of all their troubles—however is best in your wisdom, for the glory of your name, for the further expansion of the truth, and for the increase of their own comfort and consolation. Hasten your coming, blessed Savior, and end these sinful days. Give me grace, that like a wise virgin I may be prepared with oil in my lamp to meet you, the blessed bridegroom, at your coming. Whether it be by my day of death, or at the day of judgment, Lord Jesus, come when you will; come quickly! These, and all other graces which you know I need, this day and evermore, I humbly beg and crave at your hands, O Father. I give you the glory, amen. —Lewis Bayly

Jesus had set out with the Twelve, but they were gradually joined by an ever-increasing crowd of pilgrims. Matthew and Mark tell us that as he was leaving Jericho there was already “a great multitude” following Jesus (Mt 20:29; Mk 10:46). An incident occurring on this final stretch of the journey increases the expectation of the one who is to come and focuses the wayfarers’ attention upon Jesus in an altogether new way. Along the path sits a blind beggar, Bartimaeus. Having discovered that Jesus is among the pilgrims, he cries out incessantly: “Jesus, Son of David, have mercy on me!” (Mk 10:47). People try to calm him down, but it is useless, and finally Jesus calls him over. To his plea, “Master, let me receive my sight”, Jesus replies, “Go your way; your faith has made you well.” Bartimaeus could see again, “and he followed [Jesus] on the way” (Mk 10:48-52). Now that he could see, he became a fellow pilgrim on the way to Jerusalem. The Davidic theme and the accompanying Messianic hope now spread to the crowd: Was it possible that this Jesus, with whom they were walking, might actually be the new David for whom they were waiting? As he made his entrance into the Holy City, had the hour come when he would reestablish the Davidic kingdom? The preparations that Jesus makes with his disciples reinforce this hope. Jesus comes from Bethphage and Bethany to the Mount of Olives, the place from which the Messiah was expected to enter. He sends two disciples ahead of him, telling them that they will find a tethered donkey, a young animal on which no one has yet sat. They are to untie it and bring it to him. Should anyone ask by what authority they do so, they are to say: “The Lord has need of it” (Mk 11:3; Lk 19:31). The disciples find the donkey. As anticipated, they are asked by what right they act; they give the response they were told to give—and they are allowed to carry out their mission. So Jesus rides on a borrowed donkey into the city and, soon afterward, has the animal returned to its owner. To today’s reader, this may all seem fairly harmless, but for the Jewish contemporaries of Jesus it is full of mysterious allusions. The theme of the kingdom and its promises is ever-present. Jesus claims the right of kings, known throughout antiquity, to requisition modes of transport (cf. Pesch, Markusevangelium II, p. 180). The use of an animal on which no one had yet sat is a further pointer to the right of kings. Most striking, though, are the Old Testament allusions that give a deeper meaning to the whole episode.

Side by side with the immutability and invincibility of God’s decrees, Scripture plainly teaches that man is a responsible creature and answerable for his actions. And if our thoughts are formed from God’s Word the maintenance of the one will not lead to the denial of the other. That there is a real difficulty in defining where the one ends and the other begins, is freely granted. This is ever the case where there is a conjunction of the Divine and the human. Real prayer is indited by the Spirit, yet it is also the cry of a human heart. The Scriptures are the inspired Word of God, yet were they written by men who were something more than machines in the hand of the Spirit. Christ is both God and man. He is Omniscient, yet “increased in wisdom” (Luke 2:52). He was Almighty, yet was “crucified through weakness” (2 Cor. 13:4). He was the Prince of life, yet He died. High mysteries are these, yet faith receives them unquestioningly.

Someone has had a profound taste of living their dharma, maybe even for decades. But now that particular dharma is used up—lived out. You can smell it. This person knows that a certain dharma moment is over but has only the vaguest sense of what must be next. It increasingly begins to dawn on her that in order to find that next expression of dharma she is going to have to take a leap of some kind. She knows that she is going to have to close a door behind her before she will find the next door to open. And gradually she comes to the edge of a cliff, where she knows a leap of faith will be required. This is where she sets down in her folding chair. Will she ever get up?

THE DEVIL TEACHES THERMODYNAMICS My second law, your second law, ordains that local order, structures in space and time, be crafted in ever-so-losing contention with proximal disorder in this neat but getting messier universe. And we, in the intricate machinery of our healthy bodies and life-support systems, in the written and televised word do declare the majesty of the zoning ordinances of this Law. But oh so smart, we think that we are not things, like weeds, or rust, or plain boulders, and so invent a reason for an eternal subsidy of our perfection, or at least perfectibility, give it the names of God or the immortal soul. And while we allow the dissipations that cannot be hid, like death, and — in literary stances — even the end of love, we make the others just plain evil: anger, lust, pride — the whole lot of pimples of the spirit. Diseases need vectors, so the old call goes out for me. But the kicker is that the struts of God's stave church, those nice seven, they're such a tense and compressed support group that when they get through you're really ready to let off some magma. Faith serves up passing certitude to weak minds, recruits for the cults, and too much of her is going to play hell with that other grand invention of yours, the social contract. Boring Prudence hangs around with conservatives, and Love, love you say! Love one, leave out the others. Love them all, none will love you. I tell you, friends, love is the greatest entropy-increasing device invented by God. Love is my law's sweet man. And for God himself, well, his oneness seems too much for natural man to love, so he comes up with Northern Irelands and Lebanons... The argument to be made is not for your run-of-the-mill degeneracy, my stereotype. No, I want us to awake, join the imperfect universe at peace with the disorder that orders. For the cold death sets in slowly, and there is time, so much time, for the stars' light to scatter off the eddies of chance, into our minds, there to build ever more perfect loves, invisible cities, our own constellation.

In keeping with prophetic convention, the near event—the destruction of the temple—served as a type (picture or foreshadowing) of the worldwide divine judgment that will come upon the earth at Christ’s return. The main themes of Jesus’s discourse, reinforced by the parables of the ten virgins and of the talents, are clear. Followers of Jesus will experience increasing persecution and tribulation leading up to the final day of judgment, but they must remain vigilant and persist in faith.

To live by faith—to live wisely—means living with an ever-increasing awareness of the hidden things, not simply a detached general knowledge that, say, “Money can be harmful,” but a deep knowledge of ourselves, a true self-awareness of what money is doing to me . . . right now.

As did ancient Israel, America progressively redefined what was right and wrong, adopting a new morality to replace the old. It now called evil “good,” and good “evil.” What it had once celebrated, it now condemned, and what it had once worshipped, it now reviled. And on the other hand, what it had once condemned, it now celebrated and what it had once reviled, it now worshipped. American culture grew increasingly carnal, materialistic, coarse, vulgar, and self-indulgent. Instead of being “a light to the world” as its founders had envisioned, America was now saturating the world with pornography. And while Israel had killed thousands of its children on the altars of its new gods, America killed not thousands but millions of its unborn children on the altars of its pleasures and convenience. Its collective hands were covered in blood. As for those within America who refused to go along with its moral and spiritual apostasy, those who remained faithful to God and His ways, they were now increasingly marginalized in the nation’s newly apostate culture, mocked in its media, vilified in its public discourse, and increasingly in danger of persecution. America, brought into existence and dedicated by its founders to be a vessel of God’s purposes, had now transformed into its very opposite: a civilization turned in upon itself, at war against its own foundations, and at war with God. Those who founded America not only foretold its future blessings—but also gave warning. It was this: if America ever turned away from God, then the same judgments that fell upon ancient Israel would fall upon America.3 The appearance of the same harbingers in America that had once appeared in the last days of ancient Israel matches their prophecies.

No one but The Owner of All Infernal Names can faithfully claim to know if He is pleased more by the total aggregate of suffering distributed across all of His creation, or whether He is more circumspect and discerning in His pleasure taking, savouring discreet yet increasingly potent, increasingly more complex parcels of sophisticated and intimate misery. Whether it is a matter of quantity over quality, the enormity of the marketplace or the specialisation of product groups and services within that marketplace, or a depraved combination of both, no human mind can determine, or perhaps ever comprehend.

His love is unfailing, His Word unchangeable, His power ever the same; therefore the heart that trusts Him is kept in “perfect peace.” … I know He tries me only to increase my faith, and that it is all in love. Well, if He is glorified, I am content.

But again, the requiem for faith was premature. America at the close of the Bush presidency was in many ways still as religious as ever, and the spiritual instincts of most Americans were still heavily influenced, overtly or covertly, by two millennia of Christian faith. Culture abhors a metaphysical vacuum, and there was no materialist ideology capable of supplying the kind of holistic account of human life that the great “isms” of the nineteenth and early twentieth century had attempted to provide. Marxism and fascism had been ground into fertilizer by the wheels of history, and Freudianism was increasingly regarded as a superstition—or, at best, a kind of literary conceit—rather than a science. Darwinism supplied explanations but not meaning: the attempts of evolutionists to answer the ultimate questions were either thin and unpersuasive or else led swiftly into Nietszchean abysses that only a few safely tenured academics still felt comfortable plumbing.

If you lack joy, there is one way you can engage in the process of gaining ever-increasing joy: learn to rejoice. A choice to rejoice cannot depend on circumstances, because it operates from the heart of faith. It lives regardless of what has happened, embracing the realities of His world that can only be accessed by trust in God and His Word. Rejoicing releases joy.

Why is knowing Him so important to God? Why does He want us to love Him with ever-increasing devotion?

Our expectations set the limits for our lives. If you expect little, you’re going to receive little. If you don’t anticipate things to get better, then they won’t. But if you expect more favor, more good breaks, a promotion, and an increase, then you will see new levels of favor and success. Every morning when you wake up, you should declare, “Something good is going to happen to me today.” You have to set the tone at the beginning of each day. Then all through the day you should have this attitude of expectancy. Like a little child waiting to open a gift, you should be on the lookout, thinking, “I can’t wait to see what’s going to happen”--not passive, but actively expecting. Too many people drag around, thinking, “Nothing good ever happens to me.” Instead, start looking for good breaks. Expect to be at the right place at the right time. Expect your dreams to come to pass. Expect to be a winner. Don’t walk into a room anticipating people to not like you. Don’t go to the store believing that you won’t find what you need. Don’t interview for a job assuming not to get it. Your expectation is your faith at work. When you expect good breaks, expect people to like you, or expect to have a great year, then you’re releasing your faith. That’s what allows good things to happen. But your expectations work in both directions. If you get up in the morning and expect it to be a lousy day and expect no breaks and expect people to be unfriendly, then you’ll draw that in. Your faith is working. The problem is you’re using it in the wrong direction.

Not long ago, local farms and markets were the only source of food in one's life. We understood where our food came from, the ground in which it grew, and its link to our Creator. Today, however, with the globalisation of the food industry and the ever-increasing urbanisation of humanity, we've lost this link to the earth and forgotten our dependence on the Creator to provide food for us.

The often-agitated question between agriculture and commerce has, from indubitable experience, received a decision which has silenced the rivalship that once subsisted between them, and has proved, to the satisfaction of their friends, that their interests are intimately blended and interwoven. It has been found in various countries that, in proportion as commerce has flourished, land has risen in value. And how could it have happened otherwise? Could that which procures a freer vent for the products of the earth, which furnishes new incitements to the cultivation of land, which is the most powerful instrument in increasing the quantity of money in a state—could that, in fine, which is the faithful handmaid of labor and industry, in every shape, fail to augment that article, which is the prolific parent of far the greatest part of the objects upon which they are exerted? It is astonishing that so simple a truth should ever have had an adversary; and it is one, among a multitude of proofs, how apt a spirit of ill-informed jealousy, or of too great abstraction and refinement, is to lead men astray from the plainest truths of reason and conviction.