Holy Communion Quotes

Don't tell anyone, but on the pagan day of the sun god Ra, I kneel at the foot of an ancient instrument of torture and consume ritualistic symbols of blood and flesh. ...And if any of you care to join me, come to the Harvard chapel on Sunday, kneel beneath the crucifix, and take Holy Communion.

If the angels were capable of envy, they would envy us for two things: one is the receiving of Holy Communion, and the other is suffering.

Professor Langdon,' called a young man with curly hair in the back row, 'if Masonry is not a secret society, not a corporation, and not a religion, then what is it?' 'Well, if you were to ask a Mason, he would offer the following definition: Masonry is a system of morality, veiled in allegory and illustrated by symbols.' 'Sounds to me like a euphemism for "freaky cult." ' 'Freaky, you say?' 'Hell yes!' the kid said, standing up. 'I heard what they do inside those secret buildings! Weird candlelight rituals with coffins, and nooses, and drinking wine out of skulls. Now that's freaky!' Langdon scanned the class. 'Does that sound freaky to anyone else?' 'Yes!' they all chimed in. Langdon feigned a sad sigh. 'Too bad. If that's too freaky for you, then I know you'll never want to join my cult.' Silence settled over the room. The student from the Women's Center looked uneasy. 'You're in a cult?' Langdon nodded and lowered his voice to a conspiratorial whisper. 'Don't tell anyone, but on the pagan day of the sun god Ra, I kneel at the foot of an ancient instrument of torture and consume ritualistic symbols of blood and flesh.' The class looked horrified. Langdon shrugged. 'And if any of you care to join me, come to the Harvard chapel on Sunday, kneel beneath the crucifix, and take Holy Communion.' The classroom remained silent. Langdon winked. 'Open your minds, my friends. We all fear what we do not understand.

Go often to Holy Communion. Go very often! This is your one remedy.

I hope I do not offend God by making my Communions in the frame of mind I have been describing. The command, after all, was Take, eat: not Take, understand.

Jesus was not revolutionary because he said we should love God and each other. Moses said that first. So did Buddha, Confucius, and countless other religious leaders we've never heard of. Madonna, Oprah, Dr. Phil, the Dali Lama, and probably a lot of Christian leaders will tell us that the point of religion is to get us to love each other. "God loves you" doesn't stir the world's opposition. However, start talking about God's absolute authority, holiness, ... Christ's substitutionary atonement, justification apart from works, the necessity of new birth, repentance, baptism, Communion, and the future judgment, and the mood in the room changes considerably.

The symbol of Goddess gives us permission. She teaches us to embrace the holiness of every natural, ordinary, sensual dying moment. Patriarchy may try to negate body and flee earth with its constant heartbeat of death, but Goddess forces us back to embrace them, to take our human life in our arms and clasp it for the divine life it is - the nice, sanitary, harmonious moment as well as the painful, dark, splintered ones. If such a consciousness truly is set loose in the world, nothing will be the same. It will free us to be in a sacred body, on a sacred planet, in sacred communion with all of it. It will infect the universe with holiness. We will discover the Divine deep within the earth and the cells of our bodies, and we will lover her there with all our hearts and all our souls and all our minds.

I've been accustomed to mysteries, holy and otherwise, since I was a child. Some of us care for orphans, amass fortunes, raise protests or Nielsen ratings; some of us take communion or whiskey or poison. Some of us take lithium and antidepressants, and most everyone believes these pills are fundamentally wrong, a crutch, a sign of moral weakness, the surrender of art and individuality. Bullshit. Such thinking guarantees tradgedy for the bipolar. Without medicine, 20 percent of us, one in five, will commit suicide. Six-gun Russian roulette gives better odds. Denouncing these medicines makes as much sense as denouncing the immorality of motor oil. Without them, sooner or later the bipolar brain will go bang. I know plenty of potheads who sermonize against the pharmaceutical companies; I know plenty of born-again yoga instructors, plenty of missionaries who tell me I'm wrong about lithium. They don't have a clue.

Holy Communion is offered to all, as surely as the living Jesus Christ is for all, as surely as all of us are not divided in him, but belong together as brothers and sisters, all of us poor sinners, all of us rich through his mercy. Amen.

Dear God," she said. She was shuddering suddenly and the tears came back and she looked past me into the light overhead. "If I can't trust you, then there is no one." "I love you" I said. "I don't care about any of it, I swear. I love you." Holy Communion," she said. squeezing her eyes so the tears came out. Yes Holy Communion, my darling," I said.

Can you burn me up with holy water? Poke me to death with your crucifix? Pelt me with communion wafers?

I would celebrate the Holy Communion service in my pajamas if I thought it would help someone to find faith.

Men and women yearners must realize their unity even while in the flesh; not by communion of the flesh, but by the Will to Freedom from the flesh and all the impediments it places in their way to perfect Unity and Holy Understanding

To those of us who believe that all of life is sacred every crumb of bread and sip of wine is a Eucharist, a remembrance, a call to awareness of holiness right where we are. I want all of the holiness of the Eucharist to spill out beyond church walls, out of the hands of priests and into the regular streets and sidewalks, into the hands of regular, grubby people like you and me, onto our tables, in our kitchens and dining rooms and backyards.

If we discern the Lord’s body, we will walk in His health and wholeness.

If the angels were capable of envy, they would envy us for two things: one is the receiving of Holy Communion, and the other is suffering

It is the time we saw Sex as the truly sacred art that it is. A deep meditation, a holy communion and a dance with the force of creation.

. . . SPAM is my god. It's the only deity that can be eaten raw or fried. The stuff of Holy Communion." -- Hayden Upchurch

Meditation is the activity of calling to mind, and thinking over, and dwelling on, and applying to oneself, the various things that one knows about the works and ways and purposes and promises of God. It is an activity of holy thought, consciously performed in the presence of God, under the eye of God, by the help of God, as a means of communion with God.

For paradise we long. For perfection we were made...This longing is the source of the hunger and dissatisfaction that mark our lives...This longing makes our loves and friendships possible, and so very unsatisfactory. The hunger is for...nothing less than perfect communion with the...one in whom all the fragments of our scattered existence come together...we must not stifle this longing. It is a holy dissatisfaction. Such dissatisfaction is not a sickness to be healed, but the seed of a promise to be fulfilled...The only death to fear is the death of settling for something less.

He wills that we take ourselves with great strength to the faith of holy Church and find there our most precious mother in comfort and true understanding with the whole communion of blessed ones. For a person by himself can frequently be broken, as it seems to himself, but the whole body of holy Church was never broken and never shall be, without end. Therefore it is a sure thing, a good thing, and a gracious thing to will meekly and powerfully to be fastened and joined to our mother, holy Church - that is Christ Jesus.

He had never missed God or the hope of heaven, but he had dearly wanted confession to rest his mind, Communion to let him touch something beyond Father Krone's dry, shaky hand, and holy water to taste like starlight.

A temple, first of all, is a place of prayer; and prayer is communion with God. It is the 'infinite in man seeking the infinite in God.' Where they find each other, there is holy sanctuary--a temple.

Believers obey Christ as the one whom our obedience is accepted by God. Believers know all their duties are weak, imperfect, and unable to abide in God's presence. Therefore they look to Christ as the one who bears the iniquity of their holy things, who adds incense to their prayers, gathers out all the weeds from their duties and makes them acceptable to God.

The others took a step in, bowed their heads to listen. Holy Communion of scuttlebutt.

God wants man to be His creature. Furthermore, He wants him to be His PARTNER. There is a causa Dei in the world. God wants light, not darkness. He wants cosmos, not chaos. He wants peace, not disorder. He wants man to administer and to receive justice rather than to inflict and to suffer injustice. He wants man to live according to the Spirit rather than according to the flesh. He wants man bound and pledged to Him rather than to any other authority. He wants man to live and not to die. Because He wills these things God is Lord, Shepherd, and Redeemer of man, who in His holiness and mercy meets His creature; who judges and forgives, rejects and receives, condemns and saves.

Nevertheless, while I may not have completely understood what Holy Communion was all about, Catholicism did allow me to see the nuances in cannibalism. Eating the flesh of another human being, I understood, might not always be a really, really bad thing to do. If you were a good Catholic, you had some every Sunday.

The idea of Pope St. Pius X was the same when he granted a plenary indulgence at the hour of death to those who say at least after one Holy Communion the following prayer: "Eternal Father, from this day forward, I accept with a joyful and resigned heart the death it will please You to send me, with all its pains and sufferings.

A prayerless soul is a Christless soul. Prayer is the lisping of the believing infant, the shout of the fighting believer, the requiem of the dying saint falling asleep in Jesus. It is the breath, the watchword, the comfort, the strength, the honour of a Christian. If thou be a child of God, thou wilt seek thy Father's face, and live in thy Father's love. Pray that this year thou mayst be holy, humble, zealous, and patient; have closer communion with Christ,

To have God thus near is to enter the holy of holies—to breathe the fragrance of the heavenly air, to walk in Eden’s delightful gardens. Nothing but prayer can bring God and man into this happy communion.

Sticking your nose in a book might seem like the very opposite of grabbing life by the balls, but reading had always been one of my great loves, and it was one of the things I was most terrified to lose. Sure, there were always audiobooks, but the holy communion of bringing your eyes to paper and sweeping them across the page, left to right, left to right, left to right, the rhythm of that dance, the quiet of it, the sound of the page turning, the look of crinkled covers stained with the coffee you were drinking when you read that chapter that changed your life--you didn't get any of that when listening to an audiobook, and I wanted as much of that as I could get, while I still could.

Langdon feigned a sad sigh. "Too bad. If that's too freaky for you, then I know you'll never want to join my cult." Silence settled over the room. The student from the Women's Center looked uneasy. "You're in a cult?" Langdon nodded and lowered his voice to a conspiratorial whisper. "Don't tell anyone, but on the pagan day of the sun god Ra, I kneel at the foot of an ancient instrument of torture and consume ritualistic symbols of blood and flesh." The class looked horrified. Langdon shrugged. "And if any of you care to join me, come to the Harvard chapel on Sunday, kneel beneath the crucifix, and take Holy Communion." The classroom remained silent. Langdon winked. "Open your minds, my friends. We all fear what we do not understand.

In the Eucharist we can find all the dimensions of communion: God communicates himself to us, we enter into communion with him, the participants of the sacrament enter into communion with one another, and creation as a whole enters through man into communion with God. All this takes place in Christ and the Spirit, who brings the last days into history and offers to the world a foretaste of the Kingdom.

If the scandal of Jesus was that He was always touching the wrong people and inviting the wrong people to the table—how on earth can we think the Communion meal now is for the extra holy or the super spiritual? To say we need to be completely cleaned up before Communion is like saying we need to get well so we can take our medication.

Union with Christ through the effectual working of the Holy Ghost—this makes a Christian man; and whoever is joined to the Head possesses communion with all the members

As you partake of His broken body, know that His body was broken so that yours can be whole.

The use of means for the obtaining of peace is ours; the bestowing of it is God's prerogative.

It’s like Holy Communion. When Christ died he gave his body to us so that we could have spiritual life. My friend has given us his body so that we can have physical life.

God has ordained the Holy Communion as a key channel of health and wholeness for His people.

Damn it. I mean, darn it. I thought the church was on fire. I’m so sorry. How do you clean up holy water? Is it like communion? Do you have to lick it off the floor? Can I help you?

The most important criterion for discerning divine inspirations is the one that Jesus himself gives us in the Gospel: “A tree is known by its fruit.” An inspiration from God, if we follow it, will produce sound fruit: the fruits of peace, joy, charity, communion, and humility.

They received food from the monks at the churches they visited, and when they drank the blood-red wine and broke off the golden crust from the bread made of wheat, all four priests from the barley lands understood why Christ had honored wine and wheat, which were purer than all other foodstuffs that God had given humankind, by manifesting himself in their likeness during the holy communion.

Catherine had to treat the church hierarchy carefully. She had always exercised a rational flexibility in matters of religious dogma and policy. Brought up in an atmosphere of strict Lutheranism, she had as a child expressed enough skepticism about religion to worry her deeply conventional father. As a fourteen-year-old in Russia, she had been required to change her religion to Orthodoxy. In public, she scrupulously observed all forms of this faith, attending church services, observing religious holidays, and making pilgrimages. Throughout her reign, she never underestimated the importance of religion. She knew that the name of the autocrat and the power of the throne were embodied in the daily prayers of the faithful, and that the views of the clergy and the piety of the masses were a power to be reckoned with. She understood that the sovereign, whatever his or her private views of religion, must find a way to make this work. When Voltaire was asked how he, who denied God, could take Holy Communion, he replied that he “breakfasted according to the custom of the country.” Having observed the disastrous effect of her husband’s contemptuous public rejection of the Orthodox Church, Catherine chose to emulate Voltaire.

If thou dost continually draw thine impulse, thy life, the whole of thy being from the Holy Spirit, without whom thou canst do nothing; and if thou dost live in close communion with Christ, there will be no fear of thy having a dry heart. He who lives without prayer—he who lives with little prayer—he who seldom reads the Word—he who seldom looks up to heaven for a fresh influence from on high—he will be the man whose heart will become dry and barren; but he who calls in secret on his God—who spends much time in holy retirement—who delights to meditate on the words of the Most High—whose soul is given up to Christ—who delights in his fullness, rejoices in his all-sufficiency, prays for his second coming, and delights in the thought of his glorious advent—such a man, I say, must have an overflowing heart; and as his heart is, such will his life be. It will be a full life; it will be a life that will speak from the sepulcher, and wake the echoes of the future. "Keep thine heart with all diligence," and entreat the Holy Spirit to keep it full; for, otherwise, the issues of thy life will be feeble, shallow, and superficial; and thou mayest as well not have lived at all.

I looked up and saw myself in a most palpable vision ascending the altar steps, opening the tiny sacrosanct tabernacle, reaching with monstrous hands for the consecrated ciborium, and taking the Body of Christ and strewing Its white wafers all over the carpet; and walking then on the sacred wafers, walking up and down before the altar, giving Holy Communion to the dust. I rose up now in the pew and stood there staring at this vision. I knew full well the meaning of it. “God did not live in this church; these statues gave an image to nothingness, I was the supernatural in this cathedral. I was the only supermortal thing that stood conscious under this roof!

What is Christianity? Christianity is that which brings a man or woman to a knowledge of God. Take our Lord’s own definition of eternal life: “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” That is Christianity—knowing God, not just believing a few things about God and living a nice little life. That is not Christianity. That is often nothing but morality or mere religion. The essence of this is entering into this realm into which you begin to know and have communion with the Father and the Son and the Holy Spirit.

The light-minded and coarse of soul enjoy nothing spiritually. Even pious souls that lack recollection will never experience spiritual joys. Frivolity of spirit is the greatest obstacle to the reign of God in the soul. If you wish to taste the sweetness of God and enjoy his presence, you must lead a life of recollection and prayer. Even so, your meditations will never yield true happiness if they are not based on Communion, but will only leave you with the sense of perpetual sacrifice.

Nick and the Candlestick I am a miner. The light burns blue. Waxy stalactites Drip and thicken, tears The earthen womb Exudes from its dead boredom. Black bat airs Wrap me, raggy shawls, Cold homicides. They weld to me like plums. Old cave of calcium Icicles, old echoer. Even the newts are white, Those holy Joes. And the fish, the fish ---- Christ! they are panes of ice, A vice of knives, A piranha Religion, drinking Its first communion out of my live toes. The candle Gulps and recovers its small altitude, Its yellows hearten. O love, how did you get here? O embryo Remembering, even in sleep, Your crossed position. The blood blooms clean In you, ruby. The pain You wake to is not yours. Love, love, I have hung our cave with roses, With soft rugs ---- The last of Victoriana. Let the stars Plummet to their dark address, Let the mercuric Atoms that cripple drip Into the terrible well, You are the one Solid the spaces lean on, envious. You are the baby in the barn.

Separation never comes from His side. He is always ready for communion with a prepared heart, and in this happy communion the bride becomes ever fairer, and more like to her Lord. She is being progressively changed into His image, from one degree of glory to another, through the wondrous working of the Holy Spirit, until the Bridegroom can declare:— Thou art all fair, My love; And there is no spot on thee. And now she is fit for service, and to it the Bridegroom woos her; she will not now misrepresent Him:—

The air around me was damp, dew clinging to the grass and the leaves, and at the head of the grave the small star fruit tree, struggling out of being a seedling. I wasn’t sure why Aunty Kavita had picked a fruit tree that would feed on Vivek’s body. Uncle Chika probably would have selected something else, like a palm tree. Did she look forward to the day when it would actually have star fruits hanging from its branches? Would she pick them and eat them as if she was absorbing him, bringing him back inside where he’d come from? It would be something like Holy Communion, I imagined, body and blood turned into yellow flesh and pale green skin, bursting with juice. Or maybe she would never touch the fruit—maybe no one would—and they would fall back to the ground to rot, to sink back into the soil, until the roots of the tree took them back and it would just continue like that, around and around. Or birds would show up and eat the fruit, then carry Vivek around, giving life to things even after he’d run out of it himself.

Union with Christ, and abiding in Christ, what do they not secure? Peace, perfect peace; rest, constant rest; answers to all our prayers; victory over all our foes; pure, holy living; ever-increasing fruitfulness. All, all of these are the glad outcome of abiding in Christ.

[According to 1348 theorists, poisoning of Christian water by Jews was the cause of Black Death.] Even the poison used to contaminate the Christian water supply was described in meticulous detail. It was "about the size of an egg," except when it was the "size of a nut" or a "large nut," "a fist" or "two fists"- and it came packaged in "a leather pouch," except when it was packaged in "linen cloth," "a rag," or a "paper coronet"; and the poison was variously made from lizards, frogs, and spiders- when it was not made from the hearts of Christians and from Holy Communion wafers.

If you have seen in silent prayer How the soul of the earth fashions crystals, If you have seen the flame in the growing seed And death in life and birth in decay, If you have found brothers in men and beasts, And if you recognized in the brother, the brother and God, Then you will celebrate at the table of the holy grail Communion with the messiah of love. You will search and you will find, just like God said, The way to the lost paradise.

To share Eucharistic communion with someone unbaptized, or committed to another story or system, is odd—not because the sacrament is 'profaned', or because grace cannot be given to those outside the household, but because the symbolic integrity of the Eucharist depends upon its being celebrated by those who both commit themselves to the paradigm of Jesus' death and resurrection and acknowledge that their violence is violence offered to Jesus. All their betrayals are to be understood as betrayals of him; and through that understanding comes forgiveness and hope. Those who do not so understand themselves and their sin or their loss will not make the same identification of their victims with Jesus, nor will they necessarily understand their hope for their vocation in relation to him and his community. Their participation is thus anomalous: it is hard to see the meaning of what is being done.

He had been asked to take the collection at Holy Communion, and so he did, but, when he got to his knees to make his general confession, he could not admit that what he had done was an offense to divine majesty; the burden of his sins was not intolerable; the memory of them was anything but grievous.

Consider how textbooks treat Native religions as a unitary whole. ... "These Native Americans ... believed that nature was filled with spirits. Each form of life, such as plants and animals, had a spirit. Earth and air held spirits too. People were never alone. They shared their lives with the spirits of nature." ... Stated flatly like this, the beliefs seem like make-believe, not the sophisticated theology of a higher civilization. Let us try a similarly succinct summary of the beliefs of many Christians today: "These Americans believed that one great male god ruled the world. Sometimes they divided him into three parts, which they called father, son, and holy ghost. They ate crackers and wine or grape juice, believing that they were eating the son's body and drinking his blood. If they believed strongly enough, they would live on forever after they died." Textbooks never describe Christianity this way. It's offensive. Believers would immediately argue that such a depiction fails to convey the symbolic meaning or the spiritual satisfaction of communion.

Now if BECOMING history is the particularity of the Son in the economy, what is the contribution of the Spirit? Well, precisely the opposite: it is to liberate the Son and the economy from the bondage of history. If the Son dies on the cross, thus succumbing to the bondage of historical existence, it is the Spirit that raises him from the dead. The Spirit is the BEYOND history, and when he acts in history he does so in order to bring into history the last days, the ESCHATON. Hence the first fundamental particularity of Pneumatology is its eschatological character. The Spirit makes of Christ an eschatological being, the 'last Adam.

Before the rise of Christianity, did the Ancient Greeks consume a secret psychedelic sacrament during their most famous and well-attended religious rituals? Did the Ancient Greeks pass a version of their sacrament along to the earliest, Greek-speaking Christians, for whom the original Holy Communion or Eucharist was, in fact, a psychedelic Eucharist?

And truly, for sinners to have fellowship with God, the infinitely holy God, is an astonishing dispensation.9

Someone once asked the celebrated biologist, Sir Frederick Grant Banting, why he cared so much about daily Communion. “Have you ever reflected,” he answered, “what would happen if the dew did not fall every night? No plant would develop. The grass and flowers could not survive the evaporations and the dryness that the day’s heat brings in one way or another. Their cycle of energies, their natural renewal, the balance of their lymphatic fluids, the very life of plants requires this dew….” After a pause, he continued: “Now my soul is like a little plant. It is something rather frail that the winds and heat do battle with every day. So it is necessary that every morning I go get my fresh stock of spiritual dew, by going to Holy Communion.

Bible scholars estimate that there were about 2.5 million Israelites who left Egypt healed, healthy and whole. That was and still is God’s will for His people today — all healed, healthy and whole.

Be still,25 and know that I am God, saith the Scripture. Excuse thyself from talking many idle words: neither backbite, nor lend a willing ear to backbiters; but rather be prompt to prayer. Shew in ascetic exercise that thy heart is nerved.26 Cleanse thy vessel, that thou mayest receive grace more abundantly. For though remission of sins is given equally to all, the communion of the Holy Ghost is bestowed in proportion to each man’s faith. If thou hast laboured little, thou receivest little; but if thou hast wrought much, the reward is great. Thou art running for thyself, see to thine own interest.

Most of us do not live especially holy lives, after all. We spend most of our time sitting in traffic, paying bills, and being irritated with one another. Yet every week we are invited to stop all of that for one hour at least. We are invited to participate in a great drama that has been going on without us for thousands of years, and one that will go on as long as there is a single player left standing.

There is much in our Lord's pantry that will satisfy his children, and much wine in his cellar that will quench all their thirst. Hunger for him until he fills you. He is pleased with the importunity of hungry souls. If he delays, do not go away, but fall a-swoon at his feet. Every day we may see some new thing in Christ. His love has neither brim nor bottom. How blessed are we to enjoy this invaluable treasure, the love of Christ; or rather allow ourselves to be mastered and subdued in his love, so that Christ is our all, and all other things are nothing. O that we might be ready for the time our Lord's wind and tide call for us! There are infinite plies in his love that the saint will never be able to unfold. I urge upon you a nearer and growing communion with Christ. There are curtains to be drawn back in Christ that we have never seen. There are new foldings of love in him. Dig deep, sweat, labour, and take pains for him, and set by as much time in the day for him as you can; he will be won with labour. Live on Christ's love. Christ's love is so kingly, that it will not wait until tomorrow, it must have a throne all alone in your soul. It is our folly to divide our narrow and little love. It is best to give it all to Christ. Lay no more on the earthly, than it can carry. Lay your soul and your weights upon God; make him your only and best-beloved. Your errand in this life is to make sure an eternity of glory for your soul, and to match your soul with Christ. Your love, if it could be more than all the love of angels in one, would be Christ's due. Look up to him and love him. O, love and live! My counsel is, that you come out and leave the multitude, and let Christ have your company. Let those who love this present world have it, but Christ is a more worthy and noble portion; blessed are those who have him.

Tea followers were among the earliest converts to the Christian faith. Takayama Ukon, a daimyo turned ardent evangelist, was a disciple of Sen no Rikyu, the preeminent tea master of all time. After Christianity had been banned - Takayama was exiled to the Philippines - underground Christians cherished the tea ceremony as the only opportunity to assemble without arousing suspicion on the part of the authorities. It proved to be a fitting substitute for Holy Communion; even in its Zen context the rite symbolized the giving of oneself. For Christians liable to detection and torture because of their outlawed faith, it was a solemn reminder that Christ had willingly given his life for them. Some of the cups were boldly inscribed with a cross. So it is little wonder that some Japanese Christians have envisioned their Lord in the graceful robe of a Zen tea master.

It just seems helpful to admit that Christianity is as complicated and conflicted as any other religion, with groups of followers who can believe in the unity of their faith even as they refuse Communion to one another.

Elect from every nation, Yet one o'er all the earth; Her charter of salvation, One Lord, one faith, one birth; One holy name she blesses, Partakes one holy food, And to one hope she presses, With every grace endued.

the body and blood should not be treated as one. There are two elements because there is a two-fold application in the Communion. The wine, which is His blood, is for our forgiveness. And the bread, which is His body, is for our healing.

When God brought the children of Israel out of Egypt to bring them into the Promised Land, He made sure that none of them were sick. Psalm 105:37 37He also brought them out with silver and gold, and there was none feeble among His tribes.

Gradually I remembered what I had known all along, which is that church is not a stopping place but a starting place for discerning God's presence in this world. By offering people a place where they may engage the steady practice of listening to divine words and celebrating divine sacraments, church can help people gain a feel for how God shows up—not only in Holy Bibles and Holy Communion but also in near neighbors, mysterious strangers, sliced bread, and grocery store wine.

Every man and woman who has received the truth should live in such a manner before the Lord as to have the light of the Holy Spirit constantly beaming upon their minds. They should be in close communion through that Holy Spirit, with their God, so that if they had to stand alone in the midst of a gainsaying world they should be living witness to the truth of the Gospel and the power of God manifested in these days...having the consciousness that God was directing them in all their ways.

Bring thy lust to the gospel, not for relief, but for further conviction of its guilt; look on Him whom thou hast pierced, and be in bitterness. Say to thy soul, “What have I done? What love, what mercy what blood, what grace have I despised and trampled on! Is this the return I make to the Father for his love, to the Son for his blood, to the Holy Ghost for his grace? Do I thus requite the Lord? Have I defiled the heart that Christ died to wash, that the blessed Spirit has chosen to dwell in? And can I keep myself out of the dust? What can I say to the dear Lord Jesus? How shall I hold up my head with any boldness before him? Do I account communion with him of so little value, that for this vile lust’s sake I have scarce left him any room in my heart? How shall I escape if I neglect so great a salvation? In the meantime, what shall I say to the Lord? Love, mercy, grace, goodness, peace, joy, consolation… I have despised them all and esteemed them as a thing of nought, that I might harbor a lust in my heart. Have I obtained a view of God’s fatherly countenance, that I might behold his face and provoke him to his face? Was my soul washed, that room might be made for new defilements? Shall I endeavor to disappoint the end of the death of Christ? Shall I daily grieve that Spirit whereby I am sealed to the day of redemption?” Entertain thy conscience daily with this treaty. See if it can stand before this aggravation of its guilt. If this make it not sink in some measure and melt, I fear thy case is dangerous.

The Church is not a society for escape-corporately or individually-from this world to taste of the mystical bliss of eternity. Communion is not a 'mystical experience': we drink of the chalice of Christ, and He gave Himself for the life of the world. The bread on the paten and the wine in the chalice are to remind us of the incarnation of the Son of God, of the cross and death. And thus it is the very joy of the Kingdom that makes us remember the world and pray for it. It is the very communion with the Holy Spirit that enables us to love the world with the love of Christ. The Eucharist is the sacrament of unity and the moment of truth: here we see the world in Christ, as it really is, and not from our particular and therefore limited and partial points of view. Intercession begins here, in the glory of the messianic banquet, and this is the only true beginning of the Church's mission. It is when, 'having put aside all earthly care,' we seem to have left this world, that we, in fact, recover it in all its reality.

Maintain a prayerful frame of heart in the intervals of duty. What reason can be assigned why our hearts are so dull, so careless, so wandering, when we hear or pray, but that there have been long intermissions in our communion with God? If that divine unction, that spiritual fervour, and those holy impressions, which we obtain from God while engaged in the performance of one duty, were preserved to enliven and engage us in the performance of another, they would be of incalculable service to keep our hearts serious and devout. For this purpose, frequent ejaculations between stated and solemn duties are of most excellent use: they not only preserve the mind in a composed and pious frame, but they connect one stated duty, as it were, with another, and keep the attention of the soul alive to all its interests and obligations.

At the heart of God is the desire to give and to forgive. Because of this, he set into motion the entire redemptive process that culminated in the cross and was confirmed in the resurrection. The usual notion of what Jesus did on the cross was something like this: people were so bad and so mean and God was so angry with them that he could not forgive them unless somebody big enough took the rap for the whole lot of them. Nothing could be further from the truth. Love, not anger, brought Jesus to the cross. Golgotha came as a result of God’s great desire to forgive, not his reluctance. Jesus knew that by his vicarious suffering he could actually absorb all the evil of humanity and so heal it, forgive it, redeem it. This is why Jesus refused the customary painkiller when it was offered him. He wanted to be completely alert for this greatest work of redemption. In a deep and mysterious way he was preparing to take on the collective sin of the human race. Since Jesus lives in the eternal now, this work was not just for those around him, but he took in all the violence, all the fear, all the sin of all the past, all the present, and all the future. This was his highest and most holy work, the work that makes confession and the forgiveness of sins possible…Some seem to think that when Jesus shouted “My God, my God, why hast thou forsaken me?” it was a moment of weakness (Mark 15:34). Not at all. This was his moment of greatest triumph. Jesus, who had walked in constant communion with the Father, now became so totally identified with humankind that he was the actual embodiment of sin. As Paul writes, “he made him to be sin who knew no sin (2 Cor. 5:21). Jesus succeeded in taking into himself all of the dark powers of this present evil age and defeated every one of them by the light of his presence. He accomplished such a total identification with the sin of the race that he experienced the abandonment of God. Only in that way could he redeem sin. It was indeed his moment of greatest triumph. Having accomplished this greatest of all his works, Jesus then took refreshment. “It is finished,” he announced. That is, this great work of redemption was completed. He could feel the last dregs of the misery of humankind flow through him and into the care of the Father. The last twinges of evil, hostility, anger, and fear drained out of him, and he was able to turn again into the light of God’s presence. “It is finished.” The task is complete. Soon after, he was free to give up his spirit to the father. …Without the cross the Discipline of confession would be only psychologically therapeutic. But it is so much more. It involves and objective change in our relationship with God and a subjective change in us. It is a means of healing and transforming the inner spirit.

The Mass is the re-enactment of the cross’s mighty onslaught upon human differences: the breaking down of the wall of partition. We participate in common, as in one family, in the holy Eucharistic offering. We are united with one another through our union with Jesus Christ in Communion.

Like the Church the individual Christian will not be able to escape the deep ambiguities of this-wordly existence whether in its cultural, social, political or other aspects, and he too will inevitably be a mixture of good and evil, with a compromised life, so that he can only live eschatologically in the judgment and mercy of God, putting off the old man and putting on Christ anew each day, always aware that even when he has done all that it is his duty to do he remains an unprofitable servant, but summoned to look away from himself to Christ, remembering that he is dead through the cross of Christ but alive and risen in Him. His true being is hid with Christ in God. The whole focus of his vision and the whole perspective of his life in Christ’s name will be directed to the unveiling of that reality of his new being at the parousia, but meantime he lives day by day out of the Word and Sacraments. As one baptized into Christ he is told by God’s Word that his sins are already forgiven and forgotten by God, that he has been justified once for all, and that he does not belong to himself but to Christ who loved him and gave Himself for him. As one summoned to the Holy Table he is commanded by the Word of God to live only in such a way that he feeds upon Christ, not in such a way that he feeds upon his own activities or lives out of his own capital of alleged spirituality. He lives from week to week, by drawing his life and strength from the bread and wine of the Lord’s Supper, nourished by the body and blood of Christ, and in the strength of that communion he must live and work until Christ comes again. As often as he partakes of the Eucharist he partakes of the self-consecration of Jesus Christ who sanctified Himself for our sakes that we might be sanctified in reality and be presented to the Father as those whom He has redeemed and perfected (or consecrated) together with Himself in one. Here He is called to lift up his heart to the ascended Lord, and to look forward to the day when the full reality of his new being in Christ will be unveiled, making Scripture and Sacrament no longer necessary.

But it’s not unprocessed grain and grape that we find on the Communion table, it’s bread and wine. Grain and grape come from God’s good earth, but bread and wine are the result of human industry. Bread and wine come about through a cooperation of the human and the divine. And herein lies a beautiful mystery. If grain and grape made bread and wine can communicate the body and blood of Christ, this has enormous implications for all legitimate human labor and industry. The mystery of the Eucharist does nothing less than make all human labor sacred. For there to be the holy sacrament of Communion there must be grain and grape, wheat fields and vineyards, bakers and winemakers. Human labor becomes a sacrament, a farmer planting wheat, a vintner tending vines, a miller grinding wheat, a winemaker crushing grapes, a woman baking bread, a man making wine, a trucker hauling bread, a grocer selling wine. Who knows what bread or what wine might end up on the Communion table as the body and blood of Christ. This is where we discover the holy mystery that all labor necessary for human flourishing is sacred. A farmer plowing his field, a worker in a bakery, a trucker hauling goods, a grocer selling wares—all are engaged in work that is just as sacred as the priest or pastor serving Communion on Sunday. The Eucharist pulls back the curtain to reveal a sacramental world.

Just like the strangers who'd fed me in El Salvador or South Africa, I was going to have to see and understand the hunger of other, different men and women, and make a gesture of welcome, and eat with them. And just as I hadn't "deserved" any of what had been given to me—the fish, the biscuits, the tea so abundantly poured out back in those years—I didn't deserve communion myself now. I wasn't getting it because I was good. I wasn't getting it because I was special. I certainly didn't get to pick who else was good enough, holy enough, deserving enough, to receive it. It wasn't a private meal. The bread on that Table had to be shared with everyone in order for me to really taste it.

The more you hope the more you hurt. You drop a letter in a Holy Communion envelope in the postbox and already you are waiting for a reply. Human beings were built for response. But human nature can’t tolerate too much waiting. Between the emotion and the response falls the shadow, T.S. Eliot said, and that was the principle that inspired texting, that came up with the shortest possible time, basically as fast as Sheila Geary’s two thumbs could hammer ILY on a tiny keyboard and get Johnny Johnston’s ILY2 back, so that between emotion and response now there wasn’t all that much shadow. All writers are waiting for replies. That’s what I’ve learned. Maybe all human beings are. After the Yeats classes my father returned

The Triune God is in the world, nearer to us than we are to ourselves, yet the world is also encompassed by his loving presence. He does have the whole world in his hands, even while he inhabits the whole world. For Christians, being saved means being caught up into this communion, indwelled by God and indwelling in him, and being opened up so that other people have room in us and we in them.

The Triune God is in the world, nearer to us than we are to ourselves, yet the world is also encompassed by his loving presence. He does have the whole world in his hands, even while he inhabits the whole world. For Christians, being saved means being caught up into this communion, indwelled by God and indwelling in him, and being opened up so that other people may have room in us and we in them.

how it had looked like Eden. He pondered what it was like for the Man and Woman to be in such communion with Elohim, their fellow creatures, and the world around them, full of splendor and glory. He wondered what it would be like to be in Elohim’s presence and the presence of his divine council of ten thousands of holy ones surrounding his throne and worshipping in the Garden that was his temple.

Deep in our hearts there is a call to live in communion with others, a call to love, to create, to risk. But there is also that radical feeling of our poverty when faced with human misery. I am afraid to give myself. I have constructed a world of security around me...so many so-called interests which keep me from communing with others...I want to, but cannot. So many things seem to prevent me from loving and I feel them in my inmost being...so many defences and fears. I risk losing hope. I risk entering into a world of sadness and I begin to doubt myself. I have doubts about others. I doubt the value of my presence. I doubt everything. This is our human condition. We want so much but we feel incapable. We believe in love but where is it? There are so many obstacles to break through within ourselves in order to become free and to become present to others; to their misery and to their person. Our hope is to become freer each day in order to accept others, to be fully present to them. That is our hope. It is only in that way we will be able to give life. Come, Holy Spirit, give us hearts of peace and warmth which can serve as a refuge for those who suffer. Come, help us to be present one to another.

Thomas Goodwin Jr. wrote of his godly father: In all the violence of [his fever], he discoursed with that strength of faith and assurance of Christ’s love, with that holy admiration of free grace, with that joy in believing, and such thanksgivings and praises, as he extremely moved and affected all that heard him…. He rejoiced in the thoughts that he was dying, and going to have a full and uninterrupted communion with God. ‘I am going,’ said he, ‘to the three Persons, with whom I have had communion: they have taken me; I did not take them…. I could not have imagined I should ever have had such a measure of faith in this hour…. Christ cannot love me better than he doth; I think I cannot love Christ better than I do; I am swallowed up in God….’ With this assurance of faith, and fullness of joy, his soul left this world.89 

The basic process of climbing a mountain was therapeutic, almost cathartic. There was the simple act of walking into the woods and away from the world. Then there was the climb itself, where the body worked: muscles flexed and released, lungs rose and fell, the heart beat. It was as if the complications in my life were breaking down and the only thing I cared about was the next place I'd put my foot or finding something to hold to pull myself up. After all that work to get to the summit came that views from the top. The failed Catholic in me saw it as a spiritual journey, much like the ones any holy man had made in leaving behind society. Christ, Buddha, Muhammad - they all did it, and they came back with clarity. For me the climb was my confession, working out the troubles of my past. Sitting on top was communion. On each hike I allowed myself to be pulled apart and then put back together again.

Anyway, the reason I hate communion isn't the meat-eating component. I get hungry enough, I'll eat anything. The reason I hate it is because everybody in the church except me, Jason Bock, stands up and gets in line for their little snack. I sit there alone in the pew while everybody stares at me as they file past. I sit there and burn under hellfire and damnation stare my father gives me. And I feel awful. But what choice do I have? According to Father Haynes, if a nonbeliever takes Holy Communion, he'll be damned for all eternity. Of course, being a nonbeliever damns me anyway, so I suppose it doesn't really matter, but I figure it's safer not to partake. Just in case I'm wrong about the whole God thing. So I sit and endure the stares and the pangs and twinges of Catholic guilt, knowing that I am doing the right thing if I'm right, and the right thing even if I'm wrong. Being Catholic is hard. Being ex-Catholic is even harder.

As for the vice of lust - aside from what it means for spiritual persons to fall into this vice, since my intent is to treat of the imperfections that have to be purged by means of the dark night - spiritual persons have numerous imperfections, many of which can be called spiritual lust, not because the lust is spiritual but because it proceeds from spiritual things. It happens frequently that in a person's spiritual exercises themselves, without the person being able to avoid it, impure movements will be experienced in the sensory part of the soul, and even sometimes when the spirit is deep in prayer or when receiving the sacraments of Penance or the Eucharist. These impure feelings arise from any of three causes outside one's control. First, they often proceed from the pleasure human nature finds in spiritual exercises. Since both the spiritual and the sensory part of the soul receive gratification from that refreshment, each part experiences delight according to its own nature and properties. The spirit, the superior part of the soul, experiences renewal and satisfaction in God; and the sense, the lower part, feels sensory gratification and delight because it is ignorant of how to get anything else, and hence takes whatever is nearest, which is the impure sensory satisfaction. It may happen that while a soul is with God in deep spiritual prayer, it will conversely passively experience sensual rebellions, movements, and acts in the senses, not without its own great displeasure. This frequently happens at the time of Communion. Since the soul receives joy and gladness in this act of love - for the Lord grants the grace and gives himself for this reason - the sensory part also takes its share, as we said, according to its mode. Since, after all, these two parts form one individual, each one usually shares according to its mode in what the other receives. As the Philosopher says: Whatever is received, is received according to the mode of the receiver. Because in the initial stages of the spiritual life, and even more advanced ones, the sensory part of the soul is imperfect, God's spirit is frequently received in this sensory part with this same imperfection. Once the sensory part is reformed through the purgation of the dark night, it no longer has these infirmities. Then the spiritual part of the soul, rather than the sensory part, receives God's Spirit, and the soul thus receives everything according to the mode of the Spirit.

If you believe in Christ and in his advent, it is the highest praise and thanks to God to be holy. If you recognize, love, and magnify his grace and work in you, and cast aside and condemn self and the works of self, then you are a Christian. We say: “I believe in the holy Christian church, the communion of saints.” Do you desire to be a part of the holy Christian church and communion of saints, you must also be holy as she is, yet not of yourself but through Christ alone in whom all are holy.

Compliance with the law of the fast would call attention to the sin of over-eating, place the body in subjection the the spirit, and so promote communion with the Holy Ghost, and insure a spiritual strength and power which the people of the nation so greatly need. As fasting should alwys be accompanied by prayer, this law would bring the people nearer to God, and divert their mins once a month at least, from the mad rush of worldly affairs and cause them to be brought into immediate contact with practical pure, and undefiled religion.

To tie this point with the previous two chapters, the daily fight for joy is the fight to maintain faith in the all-sufficiency of Christ.38 Which is why daily joy in the Christian life is thwarted by personal sin. For two reasons, it is impossible to live simultaneously in known sin and in the joy of the Lord. First, sin is the soul’s pursuit of a false pleasure that stands in as a hollow replacement for the joy of Christ. Second, our sin chases out divine joy, because holiness is the counterpart of happiness. Christlikeness is one way we experience the joy of communion with Christ.

Because of some little vexation or trouble do not thou neglect Holy Communion, but rather hasten to confess it, and forgive freely all offences committed against thee. And if thou hast offended any man, humbly beg for pardon, and God shall freely forgive thee. 4. What profiteth it to put off for long time the confession of thy sins, or to defer Holy Communion? Cleanse thyself forthwith, spit out the poison with all speed, hasten to take the remedy, and thou shalt feel thyself better than if thou didst long defer it. If to-day thou defer it on one account, to-morrow perchance some greater obstacle will come, and so thou mayest be long time hindered from Communion and become more unfit. As soon as thou canst, shake thyself from thy present heaviness and sloth, for it profiteth nothing to be long anxious, to go long on thy way with heaviness of heart, and because of daily little obstacles to sever thyself from divine things: nay it is exceeding hurtful to defer thy Communion long, for this commonly bringeth on great torpor. Alas! there are some, lukewarm and undisciplined, who willingly find excuses for delaying repentance, and desire to defer Holy Communion, lest they should be bound to keep stricter watch upon themselves.

The word ‘fleisch’, in German, provokes me to an involuntary shudder. In the English language, we make a fine distinction between flesh, which is usually alive and, typically, human; and meat, which is dead, inert, animal and intended for consumption. Substitute the word ‘flesh’ in the Anglican service of Holy Communion: ‘Take, eat, this is my meat which was given for you…’ and the sacred comestible becomes the offering of something less than, rather than more than, human. ‘Flesh’ in English carries with it a whole system of human connotations and the flesh of the Son of Man cannot be animalised into meat without an inharmonious confusion of meaning. But, because it is human, flesh is also ambiguous; we are adjured to shun the world, the flesh and the Devil. Fleshly delights are lewd distractions from the contemplation of higher, that is, of spiritual, things; the pleasures of the flesh are vulgar and unrefined, even with an element of beastliness about them, although flesh tints have the sumptuous succulence of peaches because flesh plus skin equals sensuality. But, if flesh plus skin equals sensuality, then flesh minus skin equals meat. The skin has turrned into rind, or crackling; the garden of fleshly delights becomes a butcher’s shop, or Sweeney Todd’s kitchen. My flesh encounters your taste for meat. So much the worse for me.

Sacraments   I once met a man whom I’ll call Steve. He grew up in a nondenominational charismatic church. He was a highly motivated, highly talented individual. He was also a strong leader and an excellent communicator. Given his personality and gifting, it’s no surprise that he became the pastor of a successful independent church. His life seemed to be going great until the day he discovered that his wife was having an affair with one of his best friends. The situation got worse when his church fired him for not being able to control his family.   Unemployed, going through a divorce, and cut off from the community that had always surrounded him, a friend invited Steve to join him at an Anglican church. There he discovered the power of liturgy and the mystery of the communion table. Steve didn’t have the kind of spiritual life he had always relied on. Nothing about God made any sense to him. He couldn’t sing praise songs, he couldn’t read the Bible, he couldn’t even pray. But he could eat.   Steve’s mind needed answers. His heart needed to be comforted. His soul needed grace. Sermons weren’t giving him answers and praise music wasn’t comforting, but the body of Christ was feeding his inner self. Steve discovered that God was real to him when he ate and drank Holy Communion. Even though Steve was at the lowest point of his life, a time when he could do nothing to help himself, he was still able to receive the sacrament.

I believe creeds aren't worth the paper they are written on...But I still believe in God. I believe that if you look at my life, you'll only sometimes see what I believe. I believe that if we have two coats, we should give one away (though I don't do it). Today I don't believe in anything; tomorrow who knows. I sometimes believe in God- one who existed before time, beyond gender or fathom. Make of heaven and earth and ginger (all good things), whales, two-hundred-foot cliffs, cloud banks, shipwrecks, And in Jesus Christ, God's only Son our Lord, Who was conceived by the Holy Ghost- how? Born of a fourteen-year-old, Mary, scared out of her wits. Was crucified, dead, and buried, and I used to believe in the penal substitution theory of atonement, but now I just see a violent death and struggle to see how violence can ever be redemptive... He descended into hell, or was hell all around him all the time? The third day he rose again from the dead. He ascended into safety of abstraction, away from having to feel this, from dealing with this, And sits, maybe sprawls, on the right hand of God the Father Almighty. I believe in me; I believe in the Spirit, Sophia, wisdom... The holy catholic (i.e., everybody) Church; The Communion of saints; does this mean me? LOVE The Forgiveness of sins (but I still feel shame); (don't you?) The Resurrection of the body. I believe in singing the body electric And the life everlasting, A life we find right here in our midst

I'm sorry this trip has been so difficult." "It could be worse.We could be enduring Father Morrell's celebration of the Eucharist." Bronwyn's jaw dropped and she turned in his arms to see if Ranulf was serious. He was. Ranulf framed her face in his hands and placed a soft kiss on her lips. He then stepped aside and pulled his tunic over his head. Seeing her still stunned, sea blue eyes follow his movements, he said, "Don't look at me that way. The aggravating priest confronted me when you were packing, telling me that I was damning all of our souls by taking you away on such an auspicious day." Bronwyn bit her bottom lip to keep from laughing. "Father Morrell's just concerned. He believes that all should be given Holy Communion at least once a year and-" "He has chosen the last Sunday of the Twelfthtide to be that day. I understand. But just as I told him, I've missed so many of what he considers critical celebrations in my lifetime, another won't matter. And since you've attended almost every one, forgoing one or two this year is just as trivial." Bronwyn took a deep breath, exhaled, and followed his lead, freeing the restraints of her bliaut. "I've married a heathen." Helping her pull the thick material over her head, Ranulf agreed, "I think that is exactly what Father Morrell concluded as well." Free from the bulky winter garment, Bronwyn felt a surge of arousal and twisted around to kiss him full on the lips. "Then maybe I'll just have to reform you." "Sounds tempting," Ranulf murmured against her lips, "but what if it is I who corrupt you?" he asked as he slowly edged her shift up over her hips, breast, and then head. Bronwyn smiled and twined her arms around his neck.She felt no awkwardness for her lack of clothing.She had nothing to hide from this man.He thought her perfect. "You've already tried." "And it's working.Just who is seducing whom, angel?" "Oh,I am definitely seducing you, my lord." Tomorrow she would ask him about his reasons for their impromptu journey south. She suddenly had other plans.

William Palmer, a distinguished member of the Anglican Church and of the University of Oxford, wished to join the Orthodox Church. He went to Russia and Turkey to study the contemporary situation in the Christian East and to find out on what conditions he would be admitted to the communion of the Eastern Orthodox. At St. Petersburg and at Moscow he was told that he had only to abjure the errors of Protestantism before a priest, who would thereupon administer to him the sacrament of Holy Chrism or Confirmation. But at Constantinople he found that he must be baptized afresh. As he knew himself to be a Christian and saw no reason to suspect the validity of his baptism (which incidentally was admitted without question by the Orthodox Russian Church), he considered that a second baptism would be a sacrilege. On the other hand, he could not bring himself to accept Orthodoxy according to the local rules of the Russian Church, since he would then become Orthodox only in Russia while remaining a heathen in the eyes of the Greeks; and he had no wish to join a national Church but to join the universal Orthodox Church. No one could solve his dilemma, and so he became a Roman Catholic.

If we are taught by God in affliction we are blessed. When God teaches, he applies his instruction to the heart. He commands light to shine out of darkness (2 Corinthians 4:6). The Holy Spirit brings divine truths in such a clear and convincing light that the soul sits down fully satisfied. The soul both sweetly and freely acquiesces in the revealed truths. When God teaches, the soul experiences truth as David (Psalm 119:71). Some only know notionally, but David knew by experience; he became more acquainted with the Word. He knew it more, loved it better, and was more transformed in the nature of it. Thus, Paul, “I know who I have believed” (2 Timothy 1:12) – “I have experienced his faithfulness and his all-sufficiency; I can trust my all with him. I am sure he will keep it safe to that day.” Those taught of God in affliction can speak experimentally, in one degree or another. They can speak of their communion with God (Psalm 23:4). The sweet singer of Israel had comfortable presence. Those taught of God can say: “As we have heard, so we have seen. I have experienced this word upon mine heart, and can set my seal that God is true.” God’s teaching is a powerful teaching. It conveys strength as well as light. Truth only understood needs to be put into action and practice. God’s teachings are sweet to the taste. David rolled them as sugar under his tongue, and received more sweetness than Samson from his honeycomb. Luther said he would not live in paradise without the Word, but with the Word he could live in hell itself. Teaching is sweet because it is suitable to the renewed man (Jeremiah 15:16).

[T]here was a prophetic medieval Italian abbot, Joachim of Floris, who in the early thirteenth century foresaw the dissolution of the Christian Church and dawn of a terminal period of earthly spiritual life, when the Holy Ghost, the Holy Spirit, would speak directly to the human heart without ecclesiastical mediation. His view, like that of Frobenius, was of a sequence of historic stages, of which our own was to be the last; and of these he counted four. The first was, of course, that immediately following the Fall of Man, before the opening of the main story, after which there was to unfold the whole great drama of Redemption, each stage under the inspiration of one Person of the Trinity. The first was to be of the Father, the Laws of Moses and the People of Israel; the second of the Son, the New Testament and the Church; and now finally (and here, of course, the teachings of this clergyman went apart from the others of his communion), a third age, which he believed was about to commence, of the Holy Spirit, that was to be of saints in meditation, when the Church, become superfluous, would in time dissolve. It was thought by not a few in Joachim’s day that Saint Francis of Assisi might represent the opening of the coming age of direct, pentecostal spirituality. But as I look about today and observe what is happening to our churches in this time of perhaps the greatest access of mystically toned religious zeal our civilization has known since the close of the Middle Ages, I am inclined to think that the years foreseen by the good Father Joachim of Floris must have been our own. For there is no divinely ordained authority any more that we have to recognize. There is no anointed messenger of God’s law. In our world today all civil law is conventional. No divine authority is claimed for it: no Sinai; no Mount of Olives. Our laws are enacted and altered by human determination, and within their secular jurisdiction each of us is free to seek his own destiny, his own truth, to quest for this or for that and to find it through his own doing. The mythologies, religions, philosophies, and modes of thought that came into being six thousand years ago and out of which all the monumental cultures both of the Occident and of the Orient - of Europe, the Near and Middle East, the Far East, even early America - derived their truths and lives, are dissolving from around us, and we are left, each on his own to follow the star and spirit of his own life.

When a Christian is delivered from demons or curses, it does not mean that those spirits had been living in his spirit. The Holy Spirit occupies the spirit of the believer, but demons can harass, torment, and oppress the soul of the believer. The Holy Spirit possesses the believer, meaning He owns him. Demonic spirits seek to oppress the Christian by controlling a part of his life. Being tormented by demons does not mean that you are not saved. It does not mean that those spirits own you. Derek Prince, who is a powerful influence on my life in the area of deliverance, shared in one of his talks that the Greek word New Testament writers used for demonic possession is “demonized.” He would explain that being demonized does not mean ownership, but partial control. It means that demons seek to control one area of your life. They cannot have possession or ownership of your spirit. How do you know which area demons control? Usually, it is in the areas where you are not in control because some demon is dominating that area of your soul. When you get delivered, you get the control back. During deliverance, that part of your soul gets released. Maybe you are thinking, darkness and light cannot abide together. It does not say that in the Bible. Some think that the Holy Spirit and an evil spirit cannot dwell in the same vessel. Really? Says who? The Scripture that we get this from says, “Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness?” (2 Corinthians 6:14). This verse does not say light and darkness cannot coexist. It says they should not exist together. Paul is telling us the way things should be, not what they cannot be. If you think Christians cannot be demonized, let me tell you, I have heard stories of when both light and darkness operated in the same person. For some examples, there was a fallen pastor who once preached holiness while frequently visiting prostitutes; a newly saved believer who habitually returned to drug abuse and suicidal attempts of self-destruction; a Christian leader who influenced many for the Gospel’s sake but ended up in jail for fraud and thievery.  Paul stated in 2 Corinthians 6:14, “Do not be unequally yoked together with unbelievers,” and then went on talking about how darkness and light should not have any fellowship together. If darkness and light cannot coexist, then Christians cannot date unbelievers. We know that this happens all of the time. It should not, but it does. The same thing happens with demonized Christians. They should not be under this demonic influence, but nowhere in the Bible does it say that this is not possible.