Hosting His Presence Quotes

Someone, somewhere, had tied up the darkness, he thought as he went: the bag of darkness had been tied at the mouth, enclosing within it a host of smaller bags. The stars were tiny, almost imperceptible perforations; otherwise, there wasn't a single hole through which light could pass. The darkness in which he walked immersed was gradually pervading him. His own footfall was utterly remote, his presence barely rippled the air. His being had been compressed to the utmost - to the point where it had no need to forge a path for itself through the night, but could weave its way through the gaps between the particles of which the darkness was composed.

I like to say that although we're called the Moving On Circle, none of us move on without a backward look. We move on always carrying with us those we have lost. What we aim to do in our little group is ensure that carrying them is not a burden, something that feels impossible to bear, a weight keeping us stuck in the same place. We want their presence to feel like a gift. And what we learn through sharing our memories and our sadness and our little victories with one another is thta it's okay to feel sad. Or lost. Or angry. It's okay to feel a whole host of things that other people might not understand, and often for a long time. Everyone has his or her own journey. We don't judge. ... And that as impossible as it may feel at first, we will each get to a point where we can rejoice in the fact that every person we have discussed and mourned and grieved over was here, walking among us, and whether they were taken after six months or sixty years, we were lucky to have them.

The season of the world before us will be like no other in the history of mankind. Satan has unleashed every evil, every scheme, every blatant, vile perversion ever known to man in any generation. Just as this is the dispensation of the fullness of times, so it is also the dispensation of the fullness of evil. We and our wives and husbands, our children, and our members must find safety. There is no safety in the world: wealth cannot provide it, enforcement agencies cannot assure it, membership in this Church alone cannot bring it. As the evil night darkens upon this generation, we must come to the temple for light and safety. In our temples we find quiet, sacred havens where the storm cannot penetrate to us. There are hosts of unseen sentinels watching over and guarding our temples. Angels attend every door. As it was in the days of Elisha, so it will be for us: “Those that be with us are more than they that be against us.” Before the Savior comes the world will darken. There will come a period of time where even the elect will lose hope if they do not come to the temples. The world will be so filled with evil that the righteous will only feel secure within these walls. The saints will come here not only to do vicarious work, but to find a haven of peace. They will long to bring their children here for safety’s sake. I believe we may well have living on the earth now or very soon the boy or babe who will be the prophet of the Church when the Savior comes. Those who will sit in the Quorum of Twelve Apostles are here. There are many in our homes and communities who will have apostolic callings. We must keep them clean, sweet and pure in an oh so wicked world. There will be greater hosts of unseen beings in the temple. Prophets of old as well as those in this dispensation will visit the temples. Those who attend will feel their strength and feel their companionship. We will not be alone in our temples. Our garments worn as instructed will clothe us in a manner as protective as temple walls. The covenants and ordinances will fill us with faith as a living fire. In a day of desolating sickness, scorched earth, barren wastes, sickening plagues, disease, destruction, and death, we as a people will rest in the shade of trees, we will drink from the cooling fountains. We will abide in places of refuge from the storm, we will mount up as on eagle’s wings, we will be lifted out of an insane and evil world. We will be as fair as the sun and clear as the moon. The Savior will come and will honor his people. Those who are spared and prepared will be a temple-loving people. They will know Him. They will cry out, “Blessed be the name of He that cometh in the name of the Lord; thou are my God and I will bless thee; thou are my God and I will exalt thee.” Our children will bow down at His feet and worship Him as the Lord of Lords, the King of Kings. They will bathe His feet with their tears and He will weep and bless them for having suffered through the greatest trials ever known to man. His bowels will be filled with compassion and His heart will swell wide as eternity and He will love them. He will bring peace that will last a thousand years and they will receive their reward to dwell with Him. Let us prepare them with faith to surmount every trial and every condition. We will do it in these holy, sacred temples. Come, come, oh come up to the temples of the Lord and abide in His presence.

Satan is limited in every way. God gave him his gifts and abilities at his own creation. There has never been a battle between God and satan. The entire realm of darkness could be forever wiped out with a word. But God chose to defeat him through those made in His own likeness—those who would worship God by choice.

God formed us for His pleasure, and so formed us that we as well as He can in divine communion enjoy the sweet and mysterious mingling of kindred personalities. He meant us to see Him and live with Him and draw our life from His smile. But we have been guilty of that "foul revolt" of which Milton speaks when describing the rebellion of Satan and his hosts. We have broken with God. We have ceased to obey Him or love Him and in guilt and fear have fled as far as possible from His Presence.

Saying what the Father is saying releases the creative nature and Presence of God into a situation to bring His influence and change.

She found herself suddenly surrounded by a host of assumptions. It was assumed that she trembled for joy in his presence, languished in his absence, existed solely (but humbly) for the furtherance of his ambitions, and thought him the most remarkable man alive, as she herself was the most favoured of women, a belief in which everybody was fondly prepared to indulge her. Such was the unanimity of these assumptions that she was almost persuaded into believing them true.

Because of the Holy Spirit living inside of me, I am able to do the very works that Jesus did. His experience is an example for what I should expect from my Christian life. Thank You, Lord, that I can do all things because of Your Presence living within me!

The first person to touch Jesus in His natural birth was obviously Mary, the virgin. But who was the first to touch Him at His second birth—His resurrection from the dead? Mary Magdalene! She’s the one who had seven demons cast out of her and was healed of infirmities (see Mark 16:9)! The Virgin Mary, representing purity and all that is right, welcomed Jesus into the world for His role of fulfilling the Law and becoming the perfect sacrifice. Mary Magdalene, the one who had been sick and tormented by devils, represents the unanswerable needs of the spirit, soul, and body. She welcomed Him into the world for His role of building a family out of the least pure or qualified in any way. The Virgin introduced the One who would close out the dispensation of the Law. The tormented one introduced Jesus into the season of grace where everyone would be welcomed.

Jesus Christ is not a cosmic errand boy. I mean no disrespect or irreverence in so saying, but I do intend to convey the idea that while he loves us deeply and dearly, Christ the Lord is not perched on the edge of heaven, anxiously anticipating our next wish. When we speak of God being good to us, we generally mean that he is kind to us. In the words of the inimitable C. S. Lewis, "What would really satisfy us would be a god who said of anything we happened to like doing, 'What does it matter so long as they are contented?' We want, in fact, not so much a father in heaven as a grandfather in heaven--a senile benevolence who as they say, 'liked to see young people enjoying themselves,' and whose plan for the universe was simply that it might be truly said at the end of each day, 'a good time was had by all.'" You know and I know that our Lord is much, much more than that. One writer observed: "When we so emphasize Christ's benefits that he becomes nothing more than what his significance is 'for me' we are in danger. . . . Evangelism that says 'come on, it's good for you'; discipleship that concentrates on the benefits package; sermons that 'use' Jesus as the means to a better life or marriage or job or attitude--these all turn Jesus into an expression of that nice god who always meets my spiritual needs. And this is why I am increasingly hesitant to speak of Jesus as my personal Lord and Savior. As Ken Woodward put it in a 1994 essay, 'Now I think we all need to be converted--over and over again, but having a personal Savior has always struck me as, well, elitist, like having a personal tailor. I'm satisfied to have the same Lord and Savior as everyone else.' Jesus is not a personal Savior who only seeks to meet my needs. He is the risen, crucified Lord of all creation who seeks to guide me back into the truth." . . . His infinity does not preclude either his immediacy or his intimacy. One man stated that "I want neither a terrorist spirituality that keeps me in a perpetual state of fright about being in right relationship with my heavenly Father nor a sappy spirituality that portrays God as such a benign teddy bear that there is no aberrant behavior or desire of mine that he will not condone." . . . Christ is not "my buddy." There is a natural tendency, and it is a dangerous one, to seek to bring Jesus down to our level in an effort to draw closer to him. This is a problem among people both in and outside the LDS faith. Of course we should seek with all our hearts to draw near to him. Of course we should strive to set aside all barriers that would prevent us from closer fellowship with him. And of course we should pray and labor and serve in an effort to close the gap between what we are and what we should be. But drawing close to the Lord is serious business; we nudge our way into intimacy at the peril of our souls. . . . Another gospel irony is that the way to get close to the Lord is not by attempting in any way to shrink the distance between us, to emphasize more of his humanity than his divinity, or to speak to him or of him in casual, colloquial language. . . . Those who have come to know the Lord best--the prophets or covenant spokesmen--are also those who speak of him in reverent tones, who, like Isaiah, find themselves crying out, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts" (Isaiah 6:5). Coming into the presence of the Almighty is no light thing; we feel to respond soberly to God's command to Moses: "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Exodus 3:5). Elder Bruce R. McConkie explained, "Those who truly love the Lord and who worship the Father in the name of the Son by the power of the Spirit, according to the approved patterns, maintain a reverential barrier between themselves and all the members of the Godhead.

God lives in my soul, and I must spend my life scrubbing my soul clean of any trace of sin so that it derserves to host his presence. Repentance is a daily chore; at each morning prayer session we repent in advance for the sins we will commit that day. I look around at the others, who must sincerly believe in their inherent evil, as they are shamelessly crying and wailing to God to help them expunge the yetzer hara, or evil inclination, from their consciousness.

Similarly, whoever worships God-great and glorious-for the sake of paradise has made God-may He be praised and exalted-a means to seeking it rather than making Him the goal of his quest. The sign that something is a means is that no one seeks it if its benefit can be attained without it, so that if one's intentions could be achieved without gold, gold would neither be loved nor sought, for what is really loved is the benefit sought and not the gold. So if paradise were attainable to one worshipping God for its sake, without worshipping God-great and glorious, he would not worship God. Therefore, what he is seeking and what he loves is paradise, and nothing else. Whoever has no love but God-great and glorious-and seeks nothing except Him, and whose gain lies in delight at meeting God most high, being near to Him, and in accompanying the heavenly host who are close to His presence; he is the one who can be said to worship God-great and glorious-for the sake of God; not in the sense that he is not seeking gain, but in the sense that God-great and glorious-is Himself his gain, and there is no gain beyond Him.

I once thought that would be the consummation of all joy—to be united by a bond of love—to be lost in His presence there as if nothing else mattered. "And now—there is much more. Instead of myself and my Christ and my love and my prayer, there is the might of a prayer stronger than thunder and milder than the flight of doves rising up from the Priest who is the Center of every priest, shaking the foundations of the universe and lifting up—me, Host, altar, sanctuary, people, church, abbey, forest, cities, continents, seas and worlds to God and plunging everything into Him.

But even with respect to the most insignificant things in life, none of us constitutes a material whole, identical for everyone, which a person has only to go look up as though we were a book of specifications or a last testament; our social personality is a creation of the minds of others. Even the very simple act that we call “seeing a person we know” is in part an intellectual one. We fill the physical appearance of the individual we see with all the notions we have about him, and of the total picture that we form for ourselves, these notions certainly occupy the greater part. In the end they swell his cheeks so perfectly, follow the line of his nose in an adherence so exact, they do so well at nuancing the sonority of his voice as though the latter were only a transparent envelope that each time we see this face and hear this voice, it is these notions that we encounter again, that we hear. No doubt, in the Swann they had formed for themselves, my family had failed out of ignorance to include a host of details from his life in the fashionable world that caused other people, when they were in his presence, to see refinements rule his face and stop at his aquiline nose as though at their natural frontier; but they had also been able to garner in this face disaffected of its prestige, vacant and spacious, in the depths of these depreciated eyes, the vague, sweet residue—half memory, half forgetfulness—of the idle hours spent together after our weekly dinners, around the card table or in the garden, during our life of good country neighborliness.

To Lillian’s surprise, she had been seated near the head of Lord Westcliff’s table, only three places away from his right hand. Occupying a place so close to the host was a mark of high favor, very seldom given to an unmarried girl with no rank. Wondering if the footman had make a mistake in seating her there, she glanced cautiously at the faces of those guests nearest her, and saw that they too were puzzled by her presence. Even the countess, who was being seated at the very end of the table, stared at her with a frown. Lillian gave Lord Westcliff a questioning glance as he took his place at the head of the table. One of his dark brows arched. “Is something amiss? You seem a bit perturbed, Miss Bowman.” The correct response would probably have been to blush and thank him for the unexpected honor. But as Lillian stared at his face, which was softened by the influence of candleglow, she found herself answering with brazen frankness. “I am wondering why I am sitting near the head of the table. In light of what happened this morning, I assumed you would have me seated all the way out on the back terrace.” There was a moment of utter silence as the guests around them registered shock that Lillian would so openly refer to the conflict between them. However, Westcliff astonished them all by laughing quietly, his gaze locked with hers. After a moment, the others joined in with forced chuckles. “Knowing of your penchant for trouble, Miss Bowman, I have concluded that it is safer to keep you in my sight, and within arm’s reach if possible.” His statement was delivered with matter-of-fact lightness. One would have to search very hard to find any innuendo in his tone. And yet Lillian felt a strange liquid ripple inside, sensation passing from one nerve to another like a flow of warm honey.

Pat and I smiled to see a small evening bag with a short handle hooked over her left elbow. We wondered why she would carry a handbag in her own home. What would she possibly need from it? I was longing to walk over to Her Majesty, the Queen, and tell her, mother to mother, “Your Majesty, we’ve known Lady Diana quite well for the past year and a half. We’d like you to know what a truly lovely young woman your son is about to marry.” A sincere and uncontroversial prewedding remark. Unfortunately, this was not only the groom’s mother but also Her Majesty, the Queen of England. Protocol prevented our approaching her, since we had not been personally introduced. I toyed briefly with the idea of walking up to her anyway and pretending that, as an American, I didn’t know the rules. But I was afraid of a chilling rebuff and did not want to embarrass Diana, who had been kind enough to invite us. Pat did not encourage me to plunge ahead. In fact, this time he exclaimed, “Have you lost your mind?” Maybe I should have taken a chance. Too timid again! Our next glimpse of the royal family was Prince Philip, socializing a room or two away from the queen and surrounded by attractive women. He was a bit shorter than he appears in photographs, but quite handsome with a dignified presence and a regal, controlled charm. Pat was impressed by how flawlessly Prince Philip played his role as host, speaking graciously to people in small groups, then moving smoothly on to the next group, unhurried and polished. I thought he had an intimidating, wouldn’t “suffer fools gladly” air—not a person with whom one could easily make small talk, although his close friends seemed relaxed with him. It was easy to believe that he had been a stern and domineering father to Prince Charles. The Prince of Wales had seemed much warmer and more approachable.

We are praying to the God of our people, whom we call Hashem, literally, “the Name.” The true name for God is devastatingly holy and evocative; to utter it would represent a death wish, so we have safe nicknames for him instead: the Holy Name, the One, the Only, the Creator, the Destroyer, the Overseer, the King of All Kings, the One True Judge, the Merciful Father, Master of the Universe, O Great Architect, a long list of names for all his attributes. For the sake of this divinity I must surrender myself each morning, body and soul; for this God, my teachers say, I must learn silence so that only his voice can be heard through me. God lives in my soul, and I must spend my life scrubbing my soul clean of any trace of sin so that it deserves to host his presence. Repentance is a daily chore; at each morning prayer session we repent in advance for the sins we will commit that day. I look around at the others, who must sincerely believe in their inherent evil, as they are shamelessly crying and wailing to God to help them expunge the yetzer hara, or evil inclination, from their consciousness. Although I talk to God, it is not through prayer. I talk to him in my mind, and even I will admit that I do not come to God humbly, as I should. I talk to him frankly, as I would to a friend, and I’m constantly asking him for favors. Still, I feel like God and I are on pretty good terms, relatively speaking. This morning, as everyone sways passionately around me, I stand calmly in the sea of young girls, asking God to make this day a bearable one. I’m very easy to pick on. The teachers know I’m not important, that no one will defend me. I’m not a rabbi’s daughter, so when they get angry, I’m the perfect scapegoat. I make sure never to look up from my siddur during prayer, but Chavie Halberstam, the rabbi’s daughter, can elbow her friend Elky to point out the toilet paper stuck to the teacher’s shoe and it’s as if nothing happened. If I so much as smirk, I’m singled out immediately. This is why I need God on my side; I have no one else to stick up for me.

But even with respect to the most insignificant things in life, none of us constitutes a material whole, identical for everyone, which a person has only to go look up as though we were a book of specifications or a last testament; our social personality is a creation of the minds of others. Even the very simple act that we call “seeing a person we know” is in part an intellectual one. We fill the physical appearance of the individual we see with all the notions we have about him, and of the total picture that we form for ourselves, these notions certainly occupy the greater part. In the end they swell his cheeks so perfectly, follow the line of his nose in an adherence so exact, they do so well at nuancing the sonority of his voice as though the latter were only a transparent envelope that each time we see this face and hear this voice, it is these notions that we encounter again, that we hear. No doubt, in the Swann they had formed for themselves, my family had failed out of ignorance to include a host of details from his life in the fashionable world that caused other people, when they were in his presence, to see refinements rule his face and stop at his aquiline nose as though at their natural frontier; but they had also been able to garner in this face disaffected of its prestige, vacant and spacious, in the depths of these depreciated eyes, the vague, sweet residue—half memory, half forgetfulness—of the idle hours spent together after our weekly dinners, around the card table or in the garden, during our life of good country neighborliness. The corporeal envelope of our friend had been so well stuffed with all this, as well as with a few memories relating to his parents, that this particular Swann had become a complete and living being, and I have the impression of leaving one person to go to another distinct from him, when, in my memory, I pass from the Swann I knew later with accuracy to that first Swann—to that first Swann in whom I rediscover the charming mistakes of my youth and who in fact resembles less the other Swann than he resembles the other people I knew at the time, as though one’s life were like a museum in which all the portraits from one period have a family look about them, a single tonality—to that first Swann abounding in leisure, fragrant with the smell of the tall chestnut tree, the baskets of raspberries, and a sprig of tarragon.

14 One Sabbath, when Jesus went to eat in the house of a prominent Pharisee, he was being carefully watched. 2 There in front of him was a man suffering from abnormal swelling of his body. 3 Jesus asked the Pharisees and experts in the law, “Is it lawful to heal on the Sabbath or not?” 4 But they remained silent. So taking hold of the man, he healed him and sent him on his way. 5 Then he asked them, “If one of you has a child[a] or an ox that falls into a well on the Sabbath day, will you not immediately pull it out?” 6 And they had nothing to say. 7 When he noticed how the guests picked the places of honor at the table, he told them this parable: 8 “When someone invites you to a wedding feast, do not take the place of honor, for a person more distinguished than you may have been invited. 9 If so, the host who invited both of you will come and say to you, ‘Give this person your seat.’ Then, humiliated, you will have to take the least important place. 10 But when you are invited, take the lowest place, so that when your host comes, he will say to you, ‘Friend, move up to a better place.’ Then you will be honored in the presence of all the other guests. 11 For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.” 12 Then Jesus said to his host, “When you give a luncheon or dinner, do not invite your friends, your brothers or sisters, your relatives, or your rich neighbors; if you do, they may invite you back and so you will be repaid. 13 But when you give a banquet, invite the poor, the crippled, the lame, the blind, 14 and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous.

Jesus is like a host who invites us to sit down at his table, share a meal together, and get to know him deeply. He is more than a heroic example of a better way to live; he is the presence of life breaking into our darkness and death. He does not give us a map to go out and find the Creator; he is the presence of the Creator come to us.

I knew from experience that my sensitivity to what scripture calls "powers and principalities" was stronger some days than others. As I biked through downtown (Cochabamba, Bolivia), I saw groups of young men loitering on the street corners waiting for the next movie to start. I stopped and walked through a bookstore stacked with magazines depicting violence, sex, and gossip, endless forms of provocative advertisement and unnecessary articles imported from other parts of the world. I had the dark feeling of being surrounded by powers much greater than myself and felt the seductive allure of sin all around me. I got a glimpse of the evil behind all the horrendous realities that plague our world-extreme hunger, nuclear weapons, torture, exploitation, rape, child abuse, and various forms of oppression-and how they all have their small and sometimes unnoticed beginnings in the human heart. The demon is patient in the way it seeks to devour and destroy the work of God. I felt intensely the darkness of the world around me. After a period of aimless wandering, I biked to a small Carmelite convent close to the house of my hosts. A very friendly Carmelite sister spoke to me and invited me into the chapel to pray. She radiated joy, peace, and yes, light. She told me about the light that shines into the darkness without saying a word about it. As I looked around, I saw the images of Teresa of Avila and Therese of Liseaux, two sisters who taught in their own times that God speaks in subtle ways and that peace and certainty follow when we hear well. Suddenly, it seemed to me that these two saints were talking to me about another world, another life, another love. As I knelt down in the small and simple chapel, I knew that this place was filled with God's presence. Because of the prayers offered there day and night, the chapel was filled with light, and the spirit of darkness had not gotten a foothold there. My visit to the Carmelite convent helped me realize again that where evil seems to hold sway, God is not far away, and where God shows his presence, evil may not remain absent for very long. There always remains a choice to be made between the creative power of love and life and the destructive power of hatred and death. I, too, must make that choice myself, again and again. Nobody else, not even God, will make that choice for me.

This instance has been given in order that we may know and believe that in Holy Mass Christ is not present to the imagination alone or in a purely spiritual manner, but really and truly, and in bodily form - the self-same Infant Christ to whom the Mother of God gave birth at Bethlehem, and whom the Three Kings came to adore. Here, as there, His countenance is concealed by "swaddling clothes", that is, by the external shape of the Consecrated Host which we see with our eyes. But the Tender Child who lies hidden beneath those outward forms can only be perceived by the interior sight of faith, the faith that believes undoubtedly that Our Lord is in truth concealed beneath this lowly form. the reasons why He thus conceals Himself from our view are many - the principle one is this, to give opportunity for the exercise of faith in so momentous a matter and to enable us to acquire merit every time we hear Mass.

April 3 There is an obvious progression in the revelation of God for His people and an increase in His manifest Presence and glory. GOD MEANT IT when He said, “Of the increase of His government and of peace there will be no end” (Isa. 9:7). There has only been increase since those words were spoken. More and more, on earth as it is in Heaven is becoming a reality in our midst. We have to adjust how we think and see to not only realize it but cooperate with what God is doing. His Kingdom is one of increase and expansion. This work will continue until Numbers 14:21 comes to pass: “all the earth shall be filled with the glory of the Lord.” Again Scripture says of us, “But the path of the righteous is like the light of dawn, that shines brighter and brighter until the full day” (Prov. 4:18 NASB). We should and must expect progress. After all, we are citizens of an unshakeable Kingdom that has no end. Our very purpose in life is intertwined with the in-breaking of God’s Kingdom and the unveiling of God’s glory. Wherever you are, whatever you are doing, you have a vital role in being one who participates in the increase of His government. DAILY SCRIPTURE READING ISAIAH 9:1-7 PRAYER Father, thank You for the commission to be part of increasing Your Kingdom on the earth. Show me what this looks like in my life today and how I can spread Your goodness, love, joy, peace, healing, and justice in my sphere of influence.

The news that they were to have supper at the home of Lord and Lady Westcliff was received with a variety of reactions from the Hathaways. Poppy and Beatrix were pleased and excited, whereas Win, who was still trying to regain her strength after the journey to Hampshire, was merely resigned. Leo was looking forward to a lengthy repast accompanied by fine wine. Merripen, on the other hand, flatly refused to go. “You are part of the family,” Amelia told him, watching as he secured loose paneling boards in one of the common rooms. Merripen’s grip on a carpenter’s hammer was deft and sure as he expertly sank a handmade nail into the edge of a board. “No matter how you may try to deny all connection to the Hathaways—and one could hardly blame you for that—the fact is, you’re one of us and you should attend.” Merripen methodically pounded a few more nails into the wall. “My presence won’t be necessary.” “Well, of course it won’t be necessary. But you might enjoy yourself.” “No I wouldn’t,” he replied with grim certainty, and continued his hammering. “Why must you be so stubborn? If you’re afraid of being treated badly, you should recall that Lord Westcliff is already acting as host to a Roma, and he seems to have no prejudice—” “I don’t like gadjos.” “My entire family—your family—are gadjos. Does that mean you don’t like us?” Merripen didn’t reply, only continued to work. Noisily. Amelia let out a taut sigh. “Merripen, you’re a dreadful snob. And if the evening turns out to be terrible, it’s your obligation to endure it with us.” Merripen reached for another handful of nails. “That was a good try,” he said. “But I’m not going.

April 4 Too many things get swept under the carpet called the Sovereignty of God. IN A FALSE understanding of sovereignty, God gets blamed for whatever happens in life. People often assume everything that happens must be His will because He is God. This perspective does not consider the exchange that took place in Eden, nor does it bring to mind Jesus’ own words to the devil during His temptation. There is an enemy with an agenda of his own. He is not all-powerful, but he is certainly cunning. He is ever looking for an inroad of agreement. He talks and talks until we actually buy in to his deception. Much of what we mistakenly brand as the sovereignty of God is actually the world operating under demonic influence. From disease to disaster, we must reconsider how we approach everything that steals, kills, and destroys. The problem is when we identify these things as God’s sovereign will. That simply isn’t true. God is “not willing that any should perish but that all should come to repentance” (2 Peter 3:9). Is anyone perishing? Yes. Is it God’s will? No. Because of that, I tend to emphasize the role that we play in the outcome of things. From the outset, God formed man to collaborate with. This tells me that we play a vital role in the unfolding of Heaven’s agenda on earth. God is not powerless, waiting for man to dictate His next move. This is the other side of imbalance. By sovereign decision, God Almighty has set up a system where man, indwelt by His Presence, has been restored to a position of authority on the earth. It is time for us to step into this identity even more to bring about God’s restorative solutions into a world marred by the consequences of sin. DAILY SCRIPTURE READING 2 PETER 3:8-9 PRAYER Lord, teach me what things I can actually change for the better by praying or declaring or by taking action. As I step out to play a part in bringing Heaven to earth, thank You for encouraging me through testimonies and answered prayers. These continue to strengthen my faith and cause me to keep taking risks.

Suddenly a great company of the heavenly host appeared with the angel, praising God and saying, “Glory to God in the highest.” —LUKE 2:13–14

I don’t know what transgression Rava committed which, in your eyes, makes her deserving of punishment, but this is not how she should be treated during her time of grief.” “Then you had best remove her to Cokyri. I won’t release her here.” The High Priestess was not amused by Narian’s response, and she approached him, her lips compressed into a thin line. Laying a hand against the side of his head, she grasped a handful of his hair. “That is for me to decide,” she said, her voice dangerously soft. Narian pushed her hand away, and she raised a displeased eyebrow. Feeling like an intruder, I racked my brain for a way to leave, for the sake of my own comfort. “Your party was intercepted?” I asked, reminding Nantilam of my presence. “Then you were traveling here for some other reason?” “Yes,” she said, shifting her focus to me, her tone rounding into the rich, controlled cadence of a ruler. “Rava sent word to me about the festival you are hosting.” Now I wished I had not spoken. I looked to Narian for help, but he offered none, perhaps could offer none. Still, the issue needed to be addressed at some point, and she didn’t sound angry. “Yes, I am reinstating, on a smaller scale, Hytanica’s annual Harvest Festival.” “Rava wished me to put a stop to it, but I see no need to do so. I believe, along with you, that it will lift the people’s spirits. But I share Rava’s concerns about rebellion, and have come so that my presence may discourage such foolishness.” “Your presence is most welcome,” I said, relieved that she did not intend to interfere with my plans. “I’m glad you thought to come.” “Thank you, Alera,” she said, bestowing a slight smile on me as though making a point to Narian about his rudeness. She turned on her heel to go, picking up her gloves as she did so. Just before she stepped into the Hearing Hall, she spoke once more to her commander. “Narian, you will release Rava at once and escort her to my rooms.” “I won’t,” he said, a simple, firm refusal. A simple, firm refusal that merited a significant reaction. The High Priestess closed the door again and stood facing it for a long moment, then she turned toward us, her quiet anger heating the room. “You will, Narian.” “You haven’t even asked after Rava’s crimes. I will not release her, and if I see her free within the Bastion, I will personally return her to the dungeon.” “Tell me, then, what she’s done. Justify your defiance if you can.” I foresaw this battle between them growing lengthy, for neither of them was disposed on principle to give ground.

The heavenly host presented themselves around this throne, the bene ha Elohim, or Sons of God, ten thousand times ten thousand of his holy ones, the divine council. Their presence flashed like lightning that would burn out the eyes of any human being in the flesh.

BECAUSE OF PENTECOST, Heaven and earth would be able to enjoy increased collision. Jesus was one Man anointed. There was only so much Heaven that even Jesus, God Himself, could bring to earth as one man indwelt by the Presence of God. Even though in a moment Jesus could have chosen to flood every dimension of space with His manifest glory, He had another plan in mind. To bring two worlds together, He was going to use humanity. Those He had created in His image and likeness to extend the borders of Eden would be responsible, once again, for extending borders. DAILY SCRIPTURE READING ACTS 2:14-21 PRAYER Holy Spirit, You have come to bring two worlds together. As I host Your Presence, I am fulfilling what was written in the prophet Joel. Your Spirit is being poured out upon all flesh. Use me to participate in this great outpouring, that every eye would see and every heart would know that You are at work in the earth.

The leaves on the banyan in her front yard hung motionless and nearly indistinguishable from the night sky. She could still feel the banyan's presence, though, its great woody roots strangling some old host tree. She remembered when Hemingway had planted a banyan at his house and told her its parasitic roots were like human desire. At the time she'd thought it romantic. She hadn't understood his warning.

After the Accuser trumpeted his philosophical dilemma of an unloving or unjust God, Enoch was about to respond when the entrance of another counselor to his team interrupted him. He came from the right hand of the throne of the Ancient of Days and whispered to Enoch. The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. But when he whispered, it was a still small voice heard only by his listener. It was the Son of Man, the “second power in heaven.” The first one he spoke to was Uriel. The Son of Man whispered something to him and Uriel immediately excused himself from the throne room. Then the Son of Man walked to Enoch and gave him counsel. Enoch could see the Accuser visibly shaken by the presence of this glorious being. It was as if he knew his case was instantly lost. Enoch had seen this “Son of Man” in his dreams when he was on earth, but after ascending into heaven, he came to know him. There he learned that this Son of Man was also a Son of Elohim, but not like all the other heavenly host. He was the Firstborn, a species-unique, uncreated Son of God. And now, he had joined the defense. Everything would change. After receiving counsel, Enoch spoke, “There is a third way, not addressed by the Accuser’s dilemma. And that is substitutionary atonement.

The Cherubim were not experienced in fighting angelic/human hybrids. Humans they could slaughter easily enough with their flaming whirling swords, but Nephilim were a crossbreed. The forces needed to combat the angelic half of the Nephilim were the angels who were now busily held up in heavenly legal procedures. The Nephilim would have to rise to the occasion. Inanna did not know how much longer the Accuser could keep the heavenly council embroiled in his lawsuit. It was a diversion made in heaven. God and all his heavenly host, because of their despicable dedication to righteousness would give their full attention and presence to due process of law. In doing so, they would not be available to defend the Garden when it was attacked. She had split the enemy’s forces and cut them off from their Commander in Chief, that loathsome tyrant from above. She thought of cutting in half the extra hour she gave the Nephilim to sleep. Beneficence was one of the demands on deity she detested.

In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. “The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver.” Malachi 3:1-3. “Know

While the Cannings were still at Bombay, Lord Elphinstone was a charming host and got up two expeditions to famous caves, which showed just how far Raj formality had spread since the Edens' time. On January 31st, a large party went to the caves of Keneri, where everyone had their own cave furnished with washing tubs, sofas, writing-tables "and all requisites down to pen knives and India rubber bands," as Canning noted approvingly in his diary. Lord Elphinstone's servants had laboriously carried all this paraphernalia during the night "to this desolate uninhabited, trackless spot." The Imperial Presence became even more pronounced on February 5th when the Cannings went by steamer to the caves of Elephanta. Tents and huts had been set up outside where the party all changed into evening clothes- all frightfully well organized. Dinner for fifty people was laid in the principal cave, complete with champagne coolers, finger bowls, everything. The British toasted their Queen while Hindu gods carved in the dank rock leered lasciviously. On

Evening, March 9    "Abide in me."   John 15:4    Communion with Christ is a certain cure for every ill. Whether it be  the wormwood of woe, or the cloying surfeit of earthly delight, close  fellowship with the Lord Jesus will take bitterness from the one, and  satiety from the other. Live near to Jesus, Christian, and it is a  matter of secondary importance whether thou livest on the mountain of  honour or in the valley of humiliation. Living near to Jesus, thou art  covered with the wings of God, and underneath thee are the everlasting  arms. Let nothing keep thee from that hallowed intercourse, which is  the choice privilege of a soul wedded to the well-beloved . Be not  content with an interview now and then, but seek always to retain his  company, for only in his presence hast thou either comfort or safety.  Jesus should not be unto us a friend who calls upon us now and then,  but one with whom we walk evermore. Thou hast a difficult road before  thee: see, O traveller to heaven, that thou go not without thy guide.  Thou hast to pass through the fiery furnace; enter it not unless, like  Shadrach, Meshach, and Abednego, thou hast the Son of God to be thy  companion. Thou hast to storm the Jericho of thine own corruptions:  attempt not the warfare until, like Joshua, thou hast seen the Captain  of the Lord's host, with his sword drawn in his hand. Thou art to meet  the Esau of thy many temptations: meet him not until at Jabbok's brook  thou hast laid hold upon the angel, and prevailed. In every case, in  every condition, thou wilt need Jesus; but most of all, when the iron  gates of death shall open to thee. Keep thou close to thy soul's  Husband, lean thy head upon his bosom, ask to be refreshed with the  spiced wine of his pomegranate, and thou shalt be found of him at the  last, without spot, or wrinkle, or any such thing. Seeing thou hast  lived with him, and lived in him here, thou shalt abide with him for  ever. 

Giving place to the Presence of God as our greatest joy and treasure is not a trick we use to get miracles. But the Father cannot be adequately represented without miracles. They are essential in revealing His nature.

Psalm 23: The Divine Patron and Host This popular hymn speaks about God’s generous and honoring patronage. David uses two commons metaphors to convey God’s protection and provision for his people—God is both a shepherd and a host. These images worshipfully visualize Yahweh’s patron-client relationship with Israel. God is faithful to always favor Israel with benevolence. My patron is Yahweh. He generously provides for my every need. He gifts me the finest. He brings me to the best places. His perfect care delights my heart. He gives wise guidance so that I’m never lost. This lavish generosity makes his name great.1–3 Even when the clouds of shame and despair gather, I do not worry, because you, O God, have my back. Your strong hand gives me complete assurance.4 You welcome me to a lavish banquet, so everyone sees I’m your honored guest. You exalt me to prominence; your favor towards me reaches to the heavens. Without any doubt, you faithfully provide for me every day. You always extend hospitality and honor me with your presence.5–6

So often we disqualify ourselves from Christ’s presence, and we think he cannot be with us because we presume his love for us is based on us, on what we are like, on what we have done or not done; but it is not. It is a profound truth, more profound than we realize, that the love of the Father for the Son, and the love of the Son for the Father, is the same love of the Father and the Son for us (John 17:20–26). The fellowship between the persons of the Trinity is a fellowship we are drawn into where the love bestowed on us is a love that already existed without us. We did not create that love or call it forth because of something special in us; no, it was love that already existed without us that we are invited to share in, love given to us, and so the love of the Lord Jesus for his disciples displays his very heart toward us in his desire to be with us.

Our true nature and personality will never come to fullness apart from His manifest Presence. Learning to host Him is at the center of our assignment, and it must become our focus so that we can have the success He desires before Jesus returns.

Listen to what was said in the presence of the Lord [Isaiah 6:3] - Holy, Holy, Holy is the Lord of Hosts - the whole earth is full of his Glory. Dear ones, do we come into the presence of God as if he is Holy to the third degree? Even the seraphim had to cover their eyes and feet; have we forgotten our God is Holy when we approach Him? ... When it was declared God is Holy, the foundation of the thresholds shook, yet many believers carry on like it is nothing. Holy is Jehovah, and all that dwell in this earth are subject to him -

Nennius tells us, what Gildas omits, the name of the British soldier who won the crowning mercy of Mount Badon, and that name takes us out of the mist of dimly remembered history into the daylight of romance. There looms, large, uncertain, dim but glittering, the legend of King Arthur and the Knights of the Round Table. Somewhere in the Island a great captain gathered the forces of Roman Britain and fought the barbarian invaders to the death. Around him, around his name and his deeds, shine all that romance and poetry can bestow. Twelve battles, all located in scenes untraceable, with foes unknown, except that they were heathen, are punctiliously set forth in the Latin of Nennius. Other authorities say, “No Arthur; at least, no proof of any Arthur.” It was only when Geoffrey of Monmouth six hundred years later was praising the splendours of feudalism and martial aristocracy that chivalry, honour, the Christian faith, knights in steel and ladies bewitching, are enshrined in a glorious circle lit by victory. Later these tales would be retold and embellished by the genius of Mallory, Spenser, and Tennyson. True or false, they have gained an immortal hold upon the thoughts of men. It is difficult to believe it was all an invention of a Welsh writer. If it was he must have been a marvellous inventor. Modern research has not accepted the annihilation of Arthur. Timidly but resolutely the latest and best-informed writers unite to proclaim his reality. They cannot tell when in this dark period he lived, or where he held sway and fought his battles. They are ready to believe however that there was a great British warrior, who kept the light of civilisation burning against all the storms that beat, and that behind his sword there sheltered a faithful following of which the memory did not fail. All four groups of the Celtic tribes which dwelt in the tilted uplands of Britain cheered themselves with the Arthurian legend, and each claimed their own region as the scene of his exploits. From Cornwall to Cumberland a search for Arthur’s realm or sphere has been pursued.The reserve of modern assertions is sometimes pushed to extremes, in which the fear of being contradicted leads the writer to strip himself of almost all sense and meaning. One specimen of this method will suffice: "It is reasonably certain that a petty chieftain named Arthur did exist, probably in South Wales. It is possible that he may have held some military command uniting the tribal forces of the Celtic or highland zone or part of it against raiders and invaders (not all of them necessarily Teutonic). It is also possible that he may have engaged in all or some of the battles attributed to him; on the other hand, this attribution may belong to a later date." This is not much to show after so much toil and learning. Nonetheless, to have established a basis of fact for the story of Arthur is a service which should be respected. In this account we prefer to believe that the story with which Geoffrey delighted the fiction-loving Europe of the twelfth century is not all fancy. If we could see exactly what happened we should find ourselves in the presence of a theme as well founded, as inspired, and as inalienable from the inheritance of mankind as the Odyssey or the Old Testament. It is all true, or it ought to be; and more and better besides. And wherever men are fighting against barbarism, tyranny, and massacre, for freedom, law, and honour, let them remember that the fame of their deeds, even though they themselves be exterminated, may perhaps be celebrated as long as the world rolls round. Let us then declare that King Arthur and his noble knights, guarding the Sacred Flame of Christianity and the theme of a world order, sustained by valour, physical strength, and good horses and armour, slaughtered innumerable hosts of foul barbarians and set decent folk an example for all time.

Humanity was not created to, at that time, simply passively dwell with God forever in His Presence. Rather, humanity was created to, as God’s image, spread Eden out into the world and make the whole world a Paradise in which God dwelt. Once this work was completed, then humankind would dwell with God and His heavenly hosts forever.

I had come to Alexandria exhausted from moral calculations, but here they were, dredged up again. Some days I sought to flee the past. I wanted to think of nothing. Like a jungle beast I wanted my violences to have no meaning and no consequences. On those days, the scratch of Josef's pen, the intermittent clearing of his throat was an irritant that chafed abrasively at the conscience I wished to deny I had, and complicated my numb embrace of beastliness. On other days, I condemned myself savagely -- judge, jury, and hangman -- and sank without defense or justification into the damnation of the past. At those times, Josef's presence was a torment. He became host to a legion of ghosts haunting me sweetly.

The panic around the reported numbers of single-parent households was based on a host of faulty or untested premises: that two bad parents would be better than one good one, that the presence of an abusive Black father is better for the child than his absence, that having a second income for a child trumps all other factors, that all of the single parents were Black women, that none of these absent fathers were in prison or the grave, that Black mothers never hid the presence of Black fathers in their household to keep their welfare for the child.

none of us move on without a backward look. We move on always carrying with us those we have lost. What we aim to do in our little group is ensure that carrying them is not a burden, something that feels impossible to bear, a weight keeping us stuck in the same place. We want their presence to feel like a gift. “And what we learn through sharing our memories and our sadness and our little victories with one another is that it’s okay to feel sad. Or lost. Or angry. It’s okay to feel a whole host of things that other people might not understand, and often for a long time. Everyone has his or her own journey. We don’t judge.

wish so much that we would learn to recognize when the Spirit of God is actually moving on someone else. Perhaps with honor we could learn how to avail ourselves of what He is doing in and through them so that we, too, would be impacted more intentionally by His Presence.

May we then suggest that before we lay our petitions before God, we first dwell in meditation upon His glory and His grace, for He offers us both. We must lift up the soul to God. Let us place ourselves, as it were, in the presence of God and direct our prayer to the King of kings, and Lord of lords; the only one who has immortality, dwelling in the light which no man can approach unto, … to whom be honour and power everlasting (1 Tim. 6:15-16). Let us then give Him adoration and praise because of His exceedingly great glory. Consecration is not enough; there must be adoration. Holy, holy, holy is the Lord of the hosts; cry the seraphim; the whole earth is full of his glory (Isa. 6:3). Glory to God in the highest, cries the whole multitude of the heavenly host (Luke 2:13-14). Yet some of us try to commune with God without stopping to take off [our] shoes from [our] feet (Ex. 3:5).

Objections to Eucharistic adoration come from a misreading of history and from erroneous sacramental theology. Because adoration of the Lord in the Eucharist arose in an era when people did not receive Holy Communion every Sunday, the practice of adoration is sometimes dismissed as an aberration, a substitute for receiving Communion. This is not a Catholic reading of history. The development of devotion to the Lord in his Eucharistic presence is not a “falling away” from some imagined pristine purity; it is evidence of a greater appreciation of who the Eucharist is... Likewise, adoration of the Lord in the Sacred Host is not in competition with the liturgical action of the Sacrifice of the Mass. To speak disdainfully, as some occasionally have, of “objectifying” Christ in the Host is to speak heretically.

In our Bibles, we read of those who worship God day and night in the temple and never cease chanting, “Holy, holy, holy, is the LORD of hosts, the whole earth is full of his glory.” (Isa. 6:3) Compare this with the average run-of-the-mill church, even today’s evangelical church, where there seems to be a great love of everything but this. What passes for worship in many churches today is anything and everything but what reflects the holy mind and nature of God or even pleases God. Worship in many cases is stiff and artificial, with no semblance of life in it. I am afraid that many have truly forgotten what it means to worship God in the sacred assembly. There is ritual and routine aplenty, but lacking the overwhelming passion of being in the holy presence of God.