Faith Sees The Invisible Quotes

If you can see the invisible, God will do the impossible.

What God asks of men, said [Billy] Graham, is faith. His invisibility is the truest test of that faith. To know who sees him, God makes himself unseen.

Just because you don't see something doesn't mean it isn't there. Some of the most wonderful things in the world are invisible. Trusting in invisible things makes them more powerful and wondrous.

When you SEE into the invisible, you will DARE to do the impossible!

Artists are visionaries. We routinely practice a form of faith, seeing clearly and moving toward a creative goal that shimmers in the distance - often visible to us, but invisible to those around us.

It takes the trust of God for things that exist, to wait on him for the evidence of things that do not exist. Faith and hope make you to thank God for the invisible things by looking at the visible things which were once invisible too.

Louie found himself thinking of the moment at which he had woken in the sinking hull of Green Hornet, the wires that had trapped him a moment earlier now, inexplicably, gone. And he remembered the Japanese bomber swooping over the rafts, riddling them with bullets, and yet not a single bullet had struck him, Phil, or Mac. He had fallen into unbearably cruel worlds, and yet he had borne them. When he turned these memories in his mind, the only explanation he could find was one in which the impossible was possible. What God asks of men, said Graham, is faith. His invisibility is the truest test of that faith. To know who sees him, God makes himself unseen.

You know, it's a sad and unfortunate state of affairs that you have to live in a world where eight-year-olds refuse to believe in anything that they cannot touch or measure, and anyone who happens to see a thing that is invisible to most people is immediately branded a lunatic.

Some people have a warped idea of living the Christian life. Seeing talented, successful Christians, they attempt to imitate them. For them, the grass on the other side of the fence is always greener. But when they discover that their own gifts are different or their contributions are more modest (or even invisible), they collapse in discouragement and overlook genuine opportunities that are open to them. They have forgotten that they are here to serve Christ, not themselves.

I have never been joyful, and yet it has always seemed as if joy were my constant companion, as if the buoyant jinn of joy danced around me, invisible to others but not to me, whose eyes shone with delight. Then when I walk past people, happy-go-lucky as a god, and they envy me because of my good fortune, I laugh, for I despise people, and I take my revenge. I have never wished to do anyone an injustice, but I have always made it appear as if anyone who came close to me would be wronged and injured. Then when I hear others praised for their faithfulness, their integrity, I laugh, for I despise people, and I take my revenge. My heart has never been hardened toward anyone, but I have always made it appear, especially when I was touched most deeply, as if my heart were closed and alien to every feeling. Then when I hear others lauded for their good hearts, see them loved for their deep, rich feelings, then I laugh, for I despise people and take my revenge. When I see myself cursed, abhorred, hated for my coldness and heartlessness, then I laugh, then my rage is satisfied. The point is that if the good people could make me be actually in the wrong, make me actually do an injustice-well, then I would have lost.

What God asks of men, said Graham, is faith. His invisibility is the truest test of that faith. To know who sees him, God makes himself unseen.

Whether people see you as a shadow or as an invisible or stupid sort of thing, a time will come when that Image of yours will never be seen by commoners.

I have got, over the years, a sense of the immense sweep of creation, of the evolutionary process in everything, of how incomprehensible God must necessarily be to be the God of heaven and earth. You can’t fit the Almighty into your intellectual categories…. What kept me a skeptic [of secularism] in college was precisely my Christian faith. It always said: wait, don’t bite on this, get a wider picture, continue to read. If you want your faith, you have to work for it…. Even in the life of a Christian, faith rises and falls like the tides of an invisible sea. It’s there, even when he can’t see it or feel it, if he wants it to be there. You realize, I think, that it is more valuable, more mysterious, altogether more immense than anything you can learn or decide in college. Learn what you can, but cultivate Christian skepticism.

I believe in Free Will, the Force Almighty by which we conduct ourselves as if we were the sons and daughters of a just and wise God, even if there is no such Supreme Being. And by free will, we can choose to do good on this earth, no matter that we all die, and do not know where we go when we die, or if a justice or explanation awaits us. I believe that we can, through our reason, know what good is, and in the communion of men and women, in which the forgiveness of wrongs will always be more significant than the avenging of them, and that in the beautiful natural world that surrounds us, we represent the best and the finest of beings, for we alone can see that natural beauty, appreciate it, learn from it, weep for it, and seek to conserve it and protect it. I believe finally that we are the only true moral force in the physical world, the makers of, ethics and moral ideas, and that we must be as good as the gods we created in the past to guide us. I believe that through our finest efforts, we will succeed finally in creating heaven on earth, and we do it every time that we love, every time that we embrace, every time that we commit to create rather than destroy, every time that we place life over death, and the natural over what is unnatural, insofar as we are able to define it. And I suppose I do believe in the final analysis that a peace of mind can be obtained in the face of the worst horrors and the worst losses. It can be obtained by faith in change and in will and in accident and by faith in ourselves, that we will do the right thing, more often than not, in the face of adversity. For ours is the power and the glory, because we are capable of visions and ideas which are ultimately stronger and more enduring than we are. That is my credo. That is my belief, for what it's worth, and it sustains me. And if I were to die right now, I wouldn't be afraid. Because I can't believe that horror or chaos awaits us. If any revelation awaits us at all, it must be as good as our ideals and our philosophy. For surely nature must embrace the visible and the invisible, and it couldn't fall short of us. The thing that makes the flowers open and the snowflakes fall must contain a wisdom and a final secret as intricate and beautiful as the blooming camellia or the clouds gathering above, so white and so pure in the blackness. If that isn't so, then we are in the grip of a staggering irony. And all the spooks of hell might as well dance. There could be a devil. People who burn other people to death are fine. There could be anything. But the world is simply to beautiful for that. At least it seems that way to me.

This is what grace does. It rescues us from our spiritual blindness. It releases us from our bondage to our rationalism and materialism. Grace gives us the faith to be utterly assured of what we cannot see. It frees us from refusing to believe in anything we cannot experience with our physical senses. But grace does more. It connects us to the invisible One in an eternal love relationship that fills us with joy we have never known before and gives us rest of heart that we would have though impossible. And that grace is still rescuing us, because we still tend to forget what is important, real, and true. We still tend to look to the physical world for our comfort. We still fail to remember in given moments that we really do have a heavenly Father. Grace has done a wonderful thing for us and continues to do more and more.

There was something strange in her face, a blankness that made her hard to see. He didn't believe that a man was something holy--the servants' faith did not recognize holiness in human beings. They didn't care for Jesus. Flesh was mortal. God was not. God was not alive. God was life itself. And life was invisible. This was why Clod felt he had to make art, to give proof of life.

Who gets to be the judge of reality? If it was deeply felt, believed, spoken about often or altered your life course, then it was real enough. Faith doesn't get the luxury of all those things one hundred percent of the time, but we call that normal behavior based on a gut feeling.” I said. I looked at his wife and she busted out laughing. Her husband was trying to catch invisible butterflies above his head—dementia. My patients teach me the most sobering of truths: Why wreck his smile. If I could see them, I would want to catch them too.

(If God wills it)... the number of angels... may be infinite... Blessed are they that have not seen and yet have believed. Once upon a time, atoms did not exist. There was no Dalton, no Rutherford. Albert Einstein was nothing more than a theorist, but you only have to look at Hiroshima and Nagasaki to know that things invisible exist and bear great power. The power to destroy. Or the power to create... Atoms and angels, reason and faith... One without the other is less than half as strong and can be a danger to our vitality. Reason is subject to the tests of logic and observable, demonstrable phenomena. Faith is tested by our desire and will. One cannot see faith, just as one cannot pour out hope or love from a beaker. Self-sacrifice and devotion escape the strongest microscope, but such qualities of spirit can be shown and known by us all... And so with God's messengers, more believed than seen, more felt than touched, our angel's exist in open hearts, if we have but faith.

He had lost his faith in the invisible, and now prided himself, as such unfortunates invariably do, in the wisdom which rejected much that even his eye could see, and trusted confidently in nothing but what his hand could touch. This is the calamity of men whose spiritual part dies out of them...

WHAT IS TRUTH? Truth is not a thing Or a concept. It is as multidimensional In its meaning As it is in its reflection. It is both invisible And visible. It carries tons of weight, But can be carried. It is understood first through the spirit Before science, And felt in the heart, Before the mind. Truth is not always heard by reason, Because reason sometimes Ignores Truth. Always listen to your conscience. Your conscience is your heart And reason is your mind. Your mind is simply there to reason With your heart. But remember, Truth is in your heart, And only through your heart Can you connect to the light of God. He who is not motivated by his heart Will not see Truth, And he who thinks only with his mind Will be blind to Truth. He who does not think With his conscience, Does not stand by God, For the language of light Can only be decoded by the heart. He who reads and recites words of God Also does not stand by God – If he merely understands Words with his mind But not his heart. Truth is black and white, And the entire spectrum Of colors in-between. It can have many parts, But has a solid foundation. Truth lacks perfection, For it is the reflection of all, Yet its reflection as a whole, Is more beautiful Than the accumulated flaws Of the small. Truth is the only brand Worth breathing And believing. So stand for truth In everything you do, And only then Does your life have Meaning. Poetry by Suzy Kassem

Dr. Martin Luther King, Jr. He said, “Take the first step in faith. You don’t have to see the whole staircase, just take the first step.

His invisibility is the truest test of that faith. To know who sees him, God makes himself unseen.

What God asks of men, said Graham, is faith. His invisibility is the truest test of that faith. To know who sees him, God makes himself unseen. Louie shone with sweat.

In the false American imagination, West Virginia is a joke or else it's a charity case; but more than anything it is unseen, an invisible architecture of labor and struggle; and incarceration shares this invisibility, hidden at the center of everything; our slipshod remedy for an abiding fear, danger pinned to human bodies and then slotted into bunk beds you can't see from any highway.

I sense in you a true heart. A faithful heart. And by your wounds and scars, I can tell that you are fearless. So I shall call you Caleb, the faithful, fearless warrior who defends what he believes with everything he has. That is what I see when I look upon you. Not a demon. An ever-courageous, noble warrior. One day, I suspect, you shall look into a mirror and see the same noble man I do." Lilliana

Writing is an act of faith. One must believe and see people who are invisible to others and be faithful to tell half formed stories. It’s like being on the trail of an apparition who’s repeatedly just out of reach. K. Youngblood

We are of the earth very earthy, and we are not satisfied with contemplating the Invisible God. Somehow or other we want something which we can touch, something which we can see, something before which we can kneel down. It does not matter whether it is a book, or an empty stone building, or a stone building inhabited by numerous figures. A book will satisfy some, an empty building will satisfy some others, and many others will not be satisfied unless they see something inhabiting these empty buildings.

Alone and lost, appeared this saint, With pretty gray eyes, darkness can’t taint. He stole her from cold, from blustering storm, Kind and gentle, he took her from harm. Fearful of dark, he created her light, A jar of gold, chasing demons of night. Telling stories of love, he brought to her life, A moment by his side: no pain, no strife. He gifted her poems, a gesture on whim, With every word read, she could see only him. She counted the days until he returned home, The boy with his light, the girl not alone. Invisible to all, a shade wandering in dark, He brought back her faith, with his pure kind heart. - Elsie

The man who is not thankful for things received is not likely to be the recipient of many gifts from the same source. Until this quality of the mind is disciplined, man will not see the desert blossom as the rose. Praise and thanksgiving are to the invisible gifts of God (one's desires) what rain and sun are to the unseen seeds in the bosom of the earth.

Faith is the substance of things unseen. (Rom. 10:17). By faith, we hold as true those things that can in no way be visualized. But one cannot see all things that can be visualized in the same light. This is a statement that was firmly held by philosophers and theologians and subscribed to by popular culture long before the invisible parts of the electromagnetic spectrum were known. A difference was recognized between those things that can be seen by the light of the sun or the flame of a candle and those things that can show themselves on rare occasions without losing their status as members of a class of invisible beings. Some such visions may be everyday occurrences. Others are exceptions- some dreaded, some desired.

And under the cicadas, deeper down that the longest taproot, between and beneath the rounded black rocks and slanting slabs of sandstone in the earth, ground water is creeping. Ground water seeps and slides, across and down, across and down, leaking from here to there, minutely at a rate of a mile a year. What a tug of waters goes on! There are flings and pulls in every direction at every moment. The world is a wild wrestle under the grass; earth shall be moved. What else is going on right this minute while ground water creeps under my feet? The galaxy is careening in a slow, muffled widening. If a million solar systems are born every hour, then surely hundreds burst into being as I shift my weight to the other elbow. The sun’s surface is now exploding; other stars implode and vanish, heavy and black, out of sight. Meteorites are arcing to earth invisibly all day long. On the planet, the winds are blowing: the polar easterlies, the westerlies, the northeast and southeast trades. Somewhere, someone under full sail is becalmed, in the horse latitudes, in the doldrums; in the northland, a trapper is maddened, crazed, by the eerie scent of the chinook, the sweater, a wind that can melt two feet of snow in a day. The pampero blows, and the tramontane, and the Boro, sirocco, levanter, mistral. Lick a finger; feel the now. Spring is seeping north, towards me and away from me, at sixteen miles a day. Along estuary banks of tidal rivers all over the world, snails in black clusters like currants are gliding up and down the stems of reed and sedge, migrating every moment with the dip and swing of tides. Behind me, Tinker Mountain is eroding one thousandth of an inch a year. The sharks I saw are roving up and down the coast. If the sharks cease roving, if they still their twist and rest for a moment, they die. They need new water pushed into their gills; they need dance. Somewhere east of me, on another continent, it is sunset, and starlings in breathtaking bands are winding high in the sky to their evening roost. The mantis egg cases are tied to the mock-orange hedge; within each case, within each egg, cells elongate, narrow, and split; cells bubble and curve inward, align, harden or hollow or stretch. And where are you now?

She locked herself in her room. She needed time to get used to her maimed consciousness, her poor lopped life, before she could walk steadily to the place allotted her. A new searching light had fallen on her husband's character, and she could not judge him leniently: the twenty years in which she had believed in him and venerated him by virtue of his concealments came back with particulars that made them seem an odious deceit. He had married her with that bad past life hidden behind him, and she had no faith left to protest his innocence of the worst that was imputed to him. Her honest ostentatious nature made the sharing of a merited dishonor as bitter as it could be to any mortal. But this imperfectly taught woman, whose phrases and habits were an odd patchwork, had a loyal spirit within her. The man whose prosperity she had shared through nearly half a life, and who had unvaryingly cherished her—now that punishment had befallen him it was not possible to her in any sense to forsake him. There is a forsaking which still sits at the same board and lies on the same couch with the forsaken soul, withering it the more by unloving proximity. She knew, when she locked her door, that she should unlock it ready to go down to her unhappy husband and espouse his sorrow, and say of his guilt, I will mourn and not reproach. But she needed time to gather up her strength; she needed to sob out her farewell to all the gladness and pride of her life. When she had resolved to go down, she prepared herself by some little acts which might seem mere folly to a hard onlooker; they were her way of expressing to all spectators visible or invisible that she had begun a new life in which she embraced humiliation. She took off all her ornaments and put on a plain black gown, and instead of wearing her much-adorned cap and large bows of hair, she brushed her hair down and put on a plain bonnet-cap, which made her look suddenly like an early Methodist. Bulstrode, who knew that his wife had been out and had come in saying that she was not well, had spent the time in an agitation equal to hers. He had looked forward to her learning the truth from others, and had acquiesced in that probability, as something easier to him than any confession. But now that he imagined the moment of her knowledge come, he awaited the result in anguish. His daughters had been obliged to consent to leave him, and though he had allowed some food to be brought to him, he had not touched it. He felt himself perishing slowly in unpitied misery. Perhaps he should never see his wife's face with affection in it again. And if he turned to God there seemed to be no answer but the pressure of retribution. It was eight o'clock in the evening before the door opened and his wife entered. He dared not look up at her. He sat with his eyes bent down, and as she went towards him she thought he looked smaller—he seemed so withered and shrunken. A movement of new compassion and old tenderness went through her like a great wave, and putting one hand on his which rested on the arm of the chair, and the other on his shoulder, she said, solemnly but kindly— "Look up, Nicholas." He raised his eyes with a little start and looked at her half amazed for a moment: her pale face, her changed, mourning dress, the trembling about her mouth, all said, "I know;" and her hands and eyes rested gently on him. He burst out crying and they cried together, she sitting at his side. They could not yet speak to each other of the shame which she was bearing with him, or of the acts which had brought it down on them. His confession was silent, and her promise of faithfulness was silent. Open-minded as she was, she nevertheless shrank from the words which would have expressed their mutual consciousness, as she would have shrunk from flakes of fire. She could not say, "How much is only slander and false suspicion?" and he did not say, "I am innocent.

We were created by God’s eternal spoken word, and His word is quick, sharp, and powerful. His word is able to renew us in the spirit of our minds so that we begin to see clearly, think higher thoughts, and walk in higher ways. Kingdom purpose is activated by faith. Our faith gives permission for an unseen destiny (that which we already are) to come forth out of the invisible spiritual realm and manifest in its fullness.

The key to seeing ourselves in this picture is to firmly grasp that God is still working his plan even when we can’t see it. We cannot genuinely claim to believe in the unseen, supernatural world while not believing that God’s intelligent providence is active in our lives and the affairs of human history. God wants us to live intentionally​—believing that his unseen hand and the invisible agents loyal to him and us (Heb. 1:14) are engaged in our circumstances so that, together, God’s goal of a global Eden moves unstoppably onward. Each of us is vital to someone’s path to the kingdom and the defense of that kingdom. Each day affords us contact with people under the dominion of darkness and opportunities to encourage each other in the hard task of fulfilling our purpose in an imperfect world. Everything we do and say matters, though we may never know why or how. But our job isn’t to see—it’s to do. Walking by faith isn’t passive—it’s purposeful.

We should not be surprised therefore if British conservative thinkers – notably Hume, Smith, Burke and Oakeshott – have tended to see no tension between a defence of the free market and a traditionalist vision of social order. For they have put their faith in the spontaneous limits placed on the market by the moral consensus of the community and have seen both the market and the constraints as the work of the same invisible hand. Maybe that moral consensus is now breaking down. But

I was in no tent under leaves, sleepless and glad. There was no moon at all; along the world’s coasts the sea tides would be springing strong. The air itself also has lunar tides; I lay still. Could I feel in the air an invisible sweep and surge, and an answering knock in the lungs? Or could I feel the starlight? Every minute on a square mile of this land one ten thousandth of an ounce of starlight spatters to earth. What percentage of an ounce did that make on my eyes and cheeks and arms, tapping and nudging as particles, pulsing and stroking as waves?

CONTEMPLATION is the highest expression of man’s intellectual and spiritual life. It is that life itself, fully awake, fully active, fully aware that it is alive. It is spiritual wonder. It is spontaneous awe at the sacredness of life, of being. It is gratitude for life, for awareness and for being. It is a vivid realization of the fact that life and being in us proceed from an invisible, transcendent and infinitely abundant Source. Contemplation is, above all, awareness of the reality of that Source. It knows the Source, obscurely, inexplicably, but with a certitude that goes both beyond reason and beyond simple faith. For contemplation is a kind of spiritual vision to which both reason and faith aspire, by their very nature, because without it they must always remain incomplete. Yet contemplation is not vision because it sees “without seeing” and knows “without knowing.” It is a more profound depth of faith, a knowledge too deep to be grasped in images, in words or even in clear concepts. It can be suggested by words, by symbols, but in the very moment of trying to indicate what it knows the contemplative mind takes back what it has said, and denies what it has affirmed. For in contemplation we know by “unknowing.” Or, better, we know beyond all knowing or “unknowing.

24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; 25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; 26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. 27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. 28 Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 29 By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned. 30 By faith the walls of Jericho fell down, after they were compassed about seven days. 31 By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

Perhaps the immobility of the things around us is imposed on them by our certainty that they are themselves and not anything else, by the immobility of our mind confronting them. However that may be, when I woke thus, my mind restlessly attempting, without success, to discover where I was, everything revolved around me in the darkness, things, countries, years. My body, too benumbed to move, would try to locate, according to the form of its fatigue, the position of its limbs so as to deduce from this the direction of the wall, the placement of the furniture, so as to reconstruct and name the dwelling in which it found itself. Its memory, the memory of its ribs, its knees, its shoulders, offered in succession several of the rooms where it had slept, while around it the invisible walls, changing place according to the shape of the imagined room, spun through the shadows. And even before my mind, hesitating on the thresholds of times and shapes, had identified the house by reassembling the circumstances, it—my body—would recall the kind of bed in each one, the location of the doors, the angle at which the light came in through the windows, the existence of a hallway, along with the thought I had had as I fell asleep and that I had recovered upon waking. My stiffened side, trying to guess its orientation, would imagine, for instance, that it lay facing the wall in a big canopied bed and immediately I would say to myself: “Why, I went to sleep in the end even though Mama didn’t come to say goodnight to me,” I was in the country in the home of my grandfather, dead for many years; and my body, the side on which I was resting, faithful guardians of a past my mind ought never to have forgotten, recalled to me the flame of the night-light of Bohemian glass, in the shape of an urn, which hung from the ceiling by little chains, the mantelpiece of Siena marble, in my bedroom at Combray, at my grandparents’ house, in faraway days which at this moment I imagined were present without picturing them to myself exactly and which I would see more clearly in a little while when I was fully awake.

Neoliberal ideology has radically altered our working lives, leaving us isolated and exposed. The ‘freedom and independence’ of the gig economy it celebrates, in which regular jobs are replaced by an illusion of self-employment, often translates into no job security, no unions, no health benefits, no overtime compensation, no safety net and no sense of community. In 1987, Margaret Thatcher said the following in a magazine interview: I think we have gone through a period when too many children and people have been given to understand ‘I have a problem, it is the Government’s job to cope with it!’ or ‘I have a problem, I will go and get a grant to cope with it!’, ‘I am homeless, the Government must house me!’ And so they are casting their problems on society, and who is society? There is no such thing! There are individual men and women and there are families, and no government can do anything except through people and people look to themselves first.8 As always, Thatcher was faithfully repeating the snake-oil remedies of neoliberalism. Precious few of the ideas attributed to her were her own. They were formulated by men like Hayek and Friedman, then spun by the think tanks and academic departments of the Neoliberal International. In this short quote, we see three of the ideology’s core tenets distilled: First, everyone is responsible for their own destiny, and if you fall through the cracks, the fault is yours and yours alone. Second, the state has no responsibility for those in economic distress, even those without a home. Third, there is no legitimate form of social organization beyond the individual and the family. There is genuine belief here. There is a long philosophical tradition, dating back to Thomas Hobbes,9 which sees humankind as engaged in a war of ‘every man against every man’. Hayek believed that this frantic competition delivered social benefits, generating the wealth which would eventually enrich us all. But there is also political calculation. Together we are powerful, alone we are powerless. As individual consumers, we can do almost nothing to change social or environmental outcomes. But as citizens, combining effectively with others to form political movements, there is almost nothing we cannot do. Those who govern on behalf of the rich have an incentive to persuade us we are alone in our struggle for survival, and that any attempts to solve our problems collectively – through trade unions, protest movements or even the mutual obligations of society – are illegitimate or even immoral. The strategy of political leaders such as Thatcher

Romans 1: 8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; 10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12 That is, that I may be comforted together with you by the mutual faith both of you and me. 13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. 14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. 16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools, 23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32 Who knowing the judgment of God, that they which commit such things are

He looks through the windscreen at nothing. They are returning to Cuba. The announcement came after the droids withdrew. An auto-animated voice. It did not proclaim their furlough a success or failure. Ibn al Mohammed does not know if the others will accept implantation. He believes they will not, as he will not. Temptation is legion, yet what does it mean? He is not of Satan’s world. What would implantation bring except ceaseless surveillance within a greater isolation? That, and the loss of his soul. Sun-struck and empty, so immense it frightens, the desert is awesome in its indifference. Even as he stares at it, Ibn al Mohammed wonders why he does so. The life that clings to it is sparse, invisible, death-threatened. Perhaps they will cast him out just here, he and all others who do not cooperate. No matter: he has lived in such a place. Sonora is not the same as Arabia, or North Africa, or The Levant, yet its climate and scant life pose challenges that to him are not unfamiliar. Ibn al Mohammed believes he would survive, given a tent, a knife, a vessel in which to keep water, a piece of flint. Perhaps they will grant these necessities. A knife, they might yet withhold. As if, wandering in so complete a desolation, he might meet someone he would want to hurt. As he watches, images cohere. Human figures made small by distance, yet he knows them. His mother, in a dark, loose-fitting, simple abaya. How does he recognize her, in the anonymous dress? Ibn al Mohammed has not seen his mother in a dozen years. He knows her postures, movements she was wont to make. He sees his sisters, also wearing abayas and khimars. What are they doing? Bending from the waist, they scrounge in the sand. Asna, the eldest, gentle Halima, Nasirah, who cared for him when he was young. They are gathering scraps and remants, camel chips for a fire. Where is their house? Why are they alone? It seems they have remained unmarried—yet what is he seeing? Is it a moment remembered, a vision of the past? Or are these ghosts, apparitions summoned by prophetic sight? Perhaps it is a mirage only. His sisters seem no older than when he left. Is it possible? His mother only appears to have aged. She is shrunken, her back crooked. Anah Kifah, who is patient and struggles. He wonders how they do not see the ship, this great craft that flies across the sky. The ship is in the sky, their eyes are on the ground. That is why they do not see it. Or his windscreen view is magnified, and Halima and Nasirah and Asna and Anah Kifah are much farther away than they seem, and the ship is a vanishing dot on an unremarked horizon. If he called, they would not hear. Also, there is the glass. Still, he wishes to call to them. What is best to say? “Mother … Mother.” Anah Kifah does not lift her head. His words strike the windscreen and fall at his feet, are carried away by wind, melt into air. “Nasirah? It is Ibn. Do you hear me? Halima? Halima, I can see you. I see all my sisters. I see my mother. Asna? How has it been with you? Do you hear me? It is Ibn. I am here—far away, yet here, and I shall come back. They cannot lock me always in a cage, God willing. In a month, in a year, I shall be free. Keep faith. Always know God is with you. God is great. God protects me. God gives me strength to endure their tortures. One day, God will speed my return.” The women do not lift their heads. They prod the sand, seemingly indifferent to what they find. Straining toward them, Ibn al Mohammed cries out, “Mother! Nasirah! I am alive! I am alive!” [pp. 160-162]

Faith sees the invisible, believes the incredible and receives the impossible.

Ultimately, we have to know the heart of the Father based on what we see in the Son, not by shadowy Old Testament passages that, on the surface, seem to show us a different version. Only Christ is the “exact representation” of His Father’s nature and the “visible image of the invisible God” (Col. 1:15, NLT). We have, what Paul calls “a better word than the blood of Abel” (Heb. 12:24). You will fry your brain trying to patch up the apparent inconsistencies between God’s two résumés in the Old and New Testaments. So theologize all you want … at the end of the day, I would recommend you just give up and look at Jesus. All of the Father’s loving plan for humanity is wrapped up in Him – the Author and Finisher of our faith.

Faith sees the invisible, believes the incredible and achieves the impossible.

Blessed are the pure in heart, for they shall see God. It’s because we’re not pure in heart that God remains invisible, and only when we’re purified will we see him.

So often, we struggle against invisible forces that we have not looked at or named. We only see the struggle; we don’t see its source.

It takes those who uses telescope of faith to catch a spiritual vision. To see the invisible things of the Spirit you need the eyes of faith. Faith sees beyond the physical eyes. Live and walk by faith. Christianity is a faith walk. The substance and evidence is seen only with the spiritual eyes.

God is powerful in all things, having been seen at that time indeed, prophetically through the Spirit, and seen, too, adoptively through the Son; and He shall also be seen paternally in the kingdom of heaven, the Spirit truly preparing man in the Son of God, and the Son leading him to the Father, while the Father, too, confers [upon him] incorruption for eternal life, which comes to every one from the fact of his seeing God. For as those who see the light are within the light, and partake of its brilliancy; even so, those who see God are in God, and receive of His splendour. But [His] splendour vivifies them; those, therefore, who see God, do receive life. And for this reason, He, [although] beyond comprehension, and boundless and invisible, rendered Himself visible, and comprehensible, and within the capacity of those who believe, that He might vivify those who receive and behold Him through faith. For as His greatness is past finding out, so also His goodness is beyond expression; by which having been seen, He bestows life upon those who see Him. It is not possible to live apart from life, and the means of life is found in fellowship with God; but fellowship with God is to know God, and to enjoy His goodness.

Take the first step in faith. You don’t have to see the whole staircase, just take the first step.

Benjamin Franklin said, "The way to see by faith is to shut the eye of reason." I disagree. To live faithless I propose that you would actually have to be insane, particularly in the realm of extreme paranoia. For instance, to merely take a breath of air, one must have some measure of faith. One must have the faith that there is not any invisible, odorless, & lethal substance that has gone airborne in your area. To eat or drink something prepared by others, such as at a restaurant, one must have the faith that no one has poisoned your food. You can certainly examine your food prior to eating it, but to run a countless number of tests to see if it is poisoned in a way that is undetectable by sight, scent, or taste is ridiculous on a daily basis & there are poisonous substances that could remain undetected. Regardless of your belief in God, gods, atheism, or agnosticism, to completely abstain from faith in life as we know it would make the movie "Bubble Boy" seem like child's play. No, Franklin misunderstands faith and in haste has put a box around reason whose exclusion of faith can't rationally exist in order to further try to justify his disbelief in God including the perceived allowance for self-determination of morality. The man who has no faith in anything is unreasonable, and the man who has no reason is incapable of faith.

Benjamin Franklin said, "The way to see by faith is to shut the eye of reason." I disagree. To truly believe Franklin's statement in the simple terms of the quote, not qualified in any capacity, I propose that you would actually have to be insane, particularly in the realm of extreme paranoia. For instance, to merely take a breath of air, one must have some measure of faith in the vast majority of normal circumstances. One must have the faith that there is not any invisible, odorless, & lethal substance that has gone airborne in your area. To eat or drink something prepared by others, such as at a restaurant, one must have the faith that no one has poisoned your food. You can certainly examine your food prior to eating it, but to run a countless number of tests to see if it is poisoned in a way that is undetectable by sight, scent, or taste is ridiculous on a daily basis. Regardless of your belief in God, gods, atheism, or agnosticism, to completely abstain from faith in life as we know it would make the movie "Bubble Boy" seem like child's play. No, Franklin misunderstands faith and in his error has put a box around reason whose exclusion of faith can't rationally exist in order to further try to justify self-determination of morality. The man who has no faith in anything is unreasonable, and the man who has no reason is incapable of faith.

Faith sees the invisible, believes the unbelievable, and receives the impossible.

Faith is allowing yourself to see the invisible hand of God, changing the impossible into the possible.

The liturgical year roots our faith. It grounds the invisible, animating our lives in the visible, tactile world. It is elemental. It drapes flesh on the skeletons of our too-ghostly religiosity. It connects heaven with earth, divine with human. It allows us to access the mysteries of our faith. In its feasts and fasts we taste and see God.

There is a cost for the faithful ones. But do you know what makes one embrace it? Do you know what helped these saints keep going? Every single one of them didn’t allow the cost of their obedience to distract them from the God they were obeying. Noah obeyed because he feared God (Heb. 11:7). And Moses endured by seeing the invisible God (11:27). And in the way of wisdom, we must do the same.

Imagination is not the ability to dream up things that aren’t real; it is the ability to see what is real but often unseen. As Eugene Peterson says in Subversive Spirituality, for a Christian whose hope is in an invisible God, seeing the unseen is essential. 24 Hebrews 11 calls this faith.

We do not need to choose between them. Our understanding of Jesus’ significance is richer if we see and affirm both the historical Jesus and the canonical Jesus. Both the pre-Easter Jesus and the post-Easter Jesus are the image of the invisible God. Both disclose what God is like.

The African's idea seems to be that they are within the power of a power superior to themselves—apart from and invisible: good; but frequently evil and dangerous. This may have been the earliest religious feeling of dependence on a Divine power without any conscious feeling of its nature. Idols may have come in to give a definite idea of superior power, and the primitive faith or impression obtained by Revelation seems to have mingled with their idolatry without any sense of incongruity. (See Micah in Judges.)

While faith may seem hard to reach sometimes and hope is invisible, that doesn't lessen the power of either of the two...Some of the things that we can't see or physically touch have the strongest power...Hope, faith and love are some of the best tools that we have been given in life.

If you want to see the invisible possibilities.first think is that you have to need the faithful eyes.

If you want to see the invisible possibilities.first think is that you have to need the faithful eyes.

The Bible does not define faith as a leap to something that has no logical ground within its own worldview—a useful falsehood. When Paul writes, “We walk by faith, not by sight” (2 Cor. 5:7), some Christians seem to think he is speaking metaphorically and means “by faith, not reason.” But Paul is speaking literally and he means sight. Non-material realities are invisible. They cannot be seen. Faith is “the evidence of things not seen” (Heb. 11:1 KJV). It can take tremendous faith to act on the basis of realities we cannot see, but it is not a logical contradiction. Given the evidence, such actions can even be eminently reasonable, just as it is reasonable for physicists to count on the reality of forces and fields that they cannot see.

This is sorcery; the strange connections between things- even the invisible ties that bind us all- and how they might suddenly roar to conscious life in surprising ways. And I pay it forward, even right now: whoever you are, if you find yourself in deeply troubled times, push forward like you're needed. Because you are. None of us can see the extent of this whole system of life we're all in, but the need for you is there, somewhere. Trust it; live like it's real, because it is. This is a radical act of trust in Fate, but also an act of radical solidarity with our countless kin-beings. We need you. We need each other.

Arranged marriages were like this. You move from your father’s home to your husband's house, trusting that the system has your back. Like the net that trapeze artists don’t see but know will catch them if they fall, the tradition and the community that endorses this practice is supposed to be the invisible net that supports every couple embarking on such a marriage purely based on their faith in their family’s good intentions.

Obviously, this is a system that has default atheism built into it from the beginning! When a person says, “I refuse to believe in the existence of invisible realities unless I see them,” they have, by definition, ended the game before it begins. If from the outset you insist that if God doesn’t show up in the telescope like Alpha Centauri or in the microscope like a DNA molecule, then God doesn’t exist, well, guess what, you’re going to “prove” that God doesn’t exist. Arguing that the self-sustaining Creator God doesn’t exist because God doesn’t appear in the category of contingent phenomenon is not a good-faith argument; it’s a trick.

With an eye of faith, look within the veil; and whenever you come to pray, see God in heaven, and Christ at His right hand. The great work of faith is to see Him that is invisible; and the great duty of prayer is to get a sight of God in heaven, and Christ at His right hand.

What is unseen to us is not inactive. God revealed in the Bible a large, very active, and invisible population of spirits. They outnumber mortal people. When we are born as spirits by faith in Jesus, we may perceive this population. Among us are spirits of several kinds.” Excerpt From: Paul Renfroe. “Nobody Sees This YOU.

With this cultivation base of her, it’s nothing more than hiding from the guards. If she uses the invisibility skill in front of the great wizard, I’m afraid he may be able to see through it in an instant. “What are you afraid of?” He leaned over the umbrella and covered the top of her head. “I’m here, with you” he said lightly.

This treatise on the church would seem to make the "true church" an article of faith that could be neither proved nor disproved, safe from refutation, in a realm beyond the range of reason's dreadful artillery. It represents a tour de force not only against the Catholic Church but also against the notion that history, tradition, or custom could be proof of the validity of any institution. In this direction lay perhaps Luther's most truly revolutionary impulse. The medieval mentality had been to say that anything long sanctioned by tradition was valid because tradition or custom represented the working out of the will of an almighty and invisible God. The Middle Ages much more than the age of Enlightenment might sing in almost unanimous chorus, "Whatever is, is right." This willingness to dismiss the authority of custom in favor of a scriptural text that might radically contradict custom-or tradition-could lead to the notion that all the institutions of society might be made over anew. These might include positive law-law as announced in statutes and royal decrees. They might include even the political order itself. Yet this thundering treatise against Catharinus with its hidden church known only to God ran against a stronger impulse of Luther's that was soon to assert itself once it became clear that he would have no reconciliation with the Catholic Church. He was by temperament conservative in his political views, and like other educated people of his time he feared the common people. Moreover, despite the apocalyptic fervor of this tractate, Luther was far from being one of those souls who look skyward every day expecting to hear the last trumpet and to see the heavens split with the return of Christ in judgment. The end times had begun; but he did not make predictions about how long they would last, nor did he claim that Christians might help things along by revolting against Catholic princes.

But I don't understand. Why must I eat or drink?" "Because you must feed the little man inside you." "Feed the little man? But I don't see any man inside me!" "Because he is invisible." "Invisible! But I can see you!" "That's why it's called faith, dear child." The Caterpillar and Alice

The most amazing part,” Katherine said, “is that as soon as we humans begin to harness our true power, we will have enormous control over our world. We will be able to design reality rather than merely react to it.” Langdon lowered his gaze. “That sounds . . . dangerous.” Katherine looked startled . . . and impressed. “Yes, exactly! If thoughts affect the world, then we must be very careful how we think. Destructive thoughts have influence, too, and we all know it’s far easier to destroy than it is to create.” Langdon thought of all the lore about needing to protect the ancient wisdom from the unworthy and share it only with the enlightened. He thought of the Invisible College, and the great scientist Isaac Newton’s request to Robert Boyle to keep “high silence” about their secret research. It cannot be communicated, Newton wrote in 1676, without immense damage to the world. “There’s an interesting twist here,” Katherine said. “The great irony is that all the religions of the world, for centuries, have been urging their followers to embrace the concepts of faith and belief. Now science, which for centuries has derided religion as superstition, must admit that its next big frontier is quite literally the science of faith and belief . . . the power of focused conviction and intention. The same science that eroded our faith in the miraculous is now building a bridge back across the chasm it created.” Langdon considered her words for a long time. Slowly he raised his eyes again to the Apotheosis. “I have a question,” he said, looking back at Katherine. “Even if I could accept, just for an instant, that I have the power to change physical matter with my mind, and literally manifest all that I desire . . . I’m afraid I see nothing in my life to make me believe I have such power.” She shrugged. “Then you’re not looking hard enough.” “Come on, I want a real answer. That’s the answer of a priest. I want the answer of a scientist.” “You want a real answer? Here it is. If I hand you a violin and say you have the capability to use it to make incredible music, I am not lying. You do have the capability, but you’ll need enormous amounts of practice to manifest it. This is no different from learning to use your mind, Robert. Well-directed thought is a learned skill. To manifest an intention requires laserlike focus, full sensory visualization, and a profound belief. We have proven this in a lab. And just like playing a violin, there are people who exhibit greater natural ability than others. Look to history. Look to the stories of those enlightened minds who performed miraculous feats.

The methods of proof and of cognition invented by a thought already established in the world, the concepts of object and subject it introduces, do not enable us to understand what the perceptual faith is, precisely because it is a faith, that is, an adherence that knows itself to be beyond proofs, not necessary, interwoven with incredulity, at each instant menaced by non-faith. Belief and incredulity are here so closely bound up that we always find the one in the other, and in particular a germ of non-truth in the truth: the certitude I have of being connected up with the world by my look already promises me a pseudo-world of phantasms if I let it wander...It is therefore the greatest degree of belief that our vision goes to the things themselves. Perhaps this experience teaches us better than any other what the perceptual presence of the world is : not affirmation and negation of the same thing in the same respect, positive and negative judgment, or, as we said a moment ago, belief and incredulity—which would be impossible; beneath affirmation and negation, beneath judgment (those critical opinions, ulterior operations), it is our experience, prior to every opinion, of inhabiting the world by our body, of inhabiting the truth by our whole selves, without there being need to choose nor even to distinguish between the assurance of seeing and the assurance of seeing the true, because in principle they are one and the same thing—faith, therefore, and not knowledge, since the world is here not separated from our hold on it, since, rather than affirmed, it is taken for granted, rather than disclosed, it is non-dissimulated, non-refuted.

Hypocrisy, Milton wrote, is “the only evil that walks Invisible, except to God alone.” To ensure that “neither Man nor Angel can discern” the evil is, nonetheless, a demanding vocation. Pascal had discussed it a few years earlier while recording “how the casuists reconcile the contrarieties between their opinions and the decisions of the popes, the councils, and the Scripture.” “One of the methods in which we reconcile these contradictions,” his casuist interlocutor explains, “is by the interpretation of some phrase.” Thus, if the Gospel says, “Give alms of your superfluity,” and the task is “to discharge the wealthiest from the obligation of alms-giving,” “the matter is easily put to rights by giving such an interpretation to the word superfluity that it will seldom or never happen that any one is troubled with such an article.” Learned scholars demonstrate that “what men of the world lay up to improve their circumstances, or those of their relatives, cannot be termed superfluity; and accordingly, such a thing as superfluity is seldom to be found among men of the world, not even excepting kings”—nowadays, we call it tax reform. We may, then, adhere faithfully to the preachings of the Gospel that “the rich are bound to give alms of their superfluity,… [though] it will seldom or never happen to be obligatory in practice.” “There you see the utility of interpretations,” he concludes.

In the way of judgment this may be the case, and, if so, be it mine to consider the reason of such a visitation, and bear the rod and him that hath appointed it. I am not the only one who is chastened in the night season; let me cheerfully submit to the affliction, and carefully endeavour to be profited thereby. But the hand of the Lord may also be felt in another manner, strengthening the soul and lifting the spirit upward towards eternal things. O that I may in this sense feel the Lord dealing with me! A sense of the divine presence and indwelling bears the soul towards heaven as upon the wings of eagles. At such times we are full to the brim with spiritual joy, and forget the cares and sorrows of earth; the invisible is near, and the visible loses its power over us; servant-body waits at the foot of the hill, and the master-spirit worships upon the summit in the presence of the Lord. O that a hallowed season of divine communion may be vouchsafed to me this evening! The Lord knows that I need it very greatly. My graces languish, my corruptions rage, my faith is weak, my devotion is cold; all these are reasons why his healing hand should be laid upon me. His hand can cool the heat of my burning brow, and stay the tumult of my palpitating heart. That glorious right hand which moulded the world can new-create my mind; the unwearied hand which bears the earth's huge pillars up can sustain my spirit; the loving hand which incloses all the saints can cherish me; and the mighty hand which breaketh in pieces the enemy can subdue my sins. Why should I not feel that hand touching me this evening? Come, my soul, address thy God with the potent plea, that Jesus' hands were pierced for thy redemption, and thou shalt surely feel that same hand upon thee which once touched Daniel and set him upon his knees that he might see visions of God.

Our world says that seeing is believing, but for us to behold the deep glory of the cross, we must see as God sees rather than as man sees. We treasure what is invisible and that is perhaps the greatest source of the spectacle tension in this age and of the Christian life. The great spectacle of Christ crucified is a spectacle for the ear, not a spectacle for the eye. For faith comes not by seeing, but by hearing.

Faith is the ability to see the invisible, to believe in the incredible. This will cause you to believe what the masses view as impossible.

With his five senses he engages this real world. All things necessary to his physical existence he apprehends by the faculties with which he has been equipped by the God who created him and placed him in such a world as this. Now, by our definition also God is real. He is real in the absolute and final sense that nothing else is. All other reality is contingent upon His. The great Reality is God who is the Author of that lower and dependent reality which makes up the sum of created things, including ourselves. God has objective existence independent of and apart from any notions which we may have concerning Him. The worshipping heart does not create its Object. It finds Him here when it wakes from its moral slumber in the morning of its regeneration. Another word that must be cleared up is the word reckon. This does not mean to visualize or imagine. Imagination is not faith. The two are not only different from, but stand in sharp opposition to, each other. Imagination projects unreal images out of the mind and seeks to attach reality to them. Faith creates nothing; it simply reckons upon that which is already there. God and the spiritual world are real. We can reckon upon them with as much assurance as we reckon upon the familiar world around us. Spiritual things are there (or rather we should say here) inviting our attention and challenging our trust. Our trouble is that we have established bad thought habits. We habitually think of the visible world as real and doubt the reality of any other. We do not deny the existence of the spiritual world but we doubt that it is real in the accepted meaning of the word. The world of sense intrudes upon our attention day and night for the whole of our lifetime. It is clamorous, insistent and self-demonstrating. It does not appeal to our faith; it is here, assaulting our five senses, demanding to be accepted as real and final. But sin has so clouded the lenses of our hearts that we cannot see that other reality, the City of God, shining around us. The world of sense triumphs. The visible becomes the enemy of the invisible; the temporal, of the eternal. That is the curse inherited by every member of Adam's tragic race. At the root of the Christian life lies belief in the invisible. The object of the Christian's faith is unseen reality. Our uncorrected thinking, influenced by the blindness of our natural hearts and the intrusive ubiquity of visible things, tends to draw a contrast between the

The eyes of Faith will allow you to see the invisible

Dry Water We have rain, but it’s a dry rain, a skinny rain, A thin water coming down in a covert action, Rain that comes down already thirsty. No good for making soup, Its wet is gone by the time it reaches the ground. Maybe that’s smart. Maybe this place is hiding something, Taking care of us. Maybe there’s a great reserve of rain Kept in a secret, carefully guarded, underground Aquifer treasure chest, Like all the gold we’ve heard about at Fort Knox But which we’ve never actually seen, Even though they say there is so much of it. Our rivers are that way, too—invisible, Sandy acts of faith. This is exaggeration, of course: Water in this place is not uncommon. But to see it, you must spend years training the eye. And to taste it, to taste it at all, You must dream it into the glass you think you hold.

Belief is the antidote to losing heart. It puts the lens of faith in front of your eyes and gives you access to limitless courage. As we wait on the Lord, our hearts are strengthened, and we see things that are invisible and can then do things

and yet too often the common notion of faith had little to do with discerning the actual evidence available in the present, in the mind, memory, heart, soul, and in creation itself. [...] St. Francis, St. Bonaventure, Teilhard de Chardin, many poets, and everyday mystics found evidence in the natural world, in elements, seasons, animals, and all living things, but sadly they were often marginalized as mere “nature mystics” and placed outside the mainline tradition. This makes me think that we Christians never understood our core message of incarnation, must less its massive implications. This was despite St. Paul’s direct and clear message: What can be known about God is perfectly plain since God has made it plain. Ever since God created the world, God’s everlasting power and deity—however invisible—has been perfectly evident for the mind to see in the things that God has made (Romans 1:19–20). This generation has at its disposal a whole new type of evidence, display, and apparition that is proving Paul was correct. And this wonderful evidence is arising from the discoveries of the scientific mind! God comes into the world in always-surprising ways so that the sincere seeker will always find evidence. Is sincere seeking perhaps the real meaning of walking in faith?

The entire faith tradition insisted that there was indeed “evidence for things not seen,” and yet too often the common notion of faith had little to do with discerning the actual evidence available in the present, in the mind, memory, heart, soul, and in creation itself. [...] St. Francis, St. Bonaventure, Teilhard de Chardin, many poets, and everyday mystics found evidence in the natural world, in elements, seasons, animals, and all living things, but sadly they were often marginalized as mere “nature mystics” and placed outside the mainline tradition. This makes me think that we Christians never understood our core message of incarnation, must less its massive implications. This was despite St. Paul’s direct and clear message: What can be known about God is perfectly plain since God has made it plain. Ever since God created the world, God’s everlasting power and deity—however invisible—has been perfectly evident for the mind to see in the things that God has made (Romans 1:19–20). This generation has at its disposal a whole new type of evidence, display, and apparition that is proving Paul was correct. And this wonderful evidence is arising from the discoveries of the scientific mind! God comes into the world in always-surprising ways so that the sincere seeker will always find evidence. Is sincere seeking perhaps the real meaning of walking in faith?