John Knox Quotes

Resistance to tyranny is obedience to God.

A man with God is always in the majority.

When John Knox went upstairs to plead with God for Scotland, it was the greatest event in Scottish history.

‎"Prayer is an earnest and familiar talking with God.

Although I never lack the presence and plain image of my own wretched infirmity, yet seeing sin so manifestly abounds in all estates, I am compelled to thunder out the threatenings of God against the obstinate rebels.

John Knox's dying words were, 'Lord, grant true pastors to Thy kirk.' Such was the last prayer of a great man without whom there would have been no America, no Puritans, no Pilgrims, no Scottish covenanters, no Presbyterians, no Patrick Henry, no Samuel Adams, no George Washington. Could it have been so simple? John Knox's agenda was far from political. All he wanted were more pastors and elders. This is our agenda. Lord grant true pastors to Thy church!

The man who stands with God is always in the majority.

To promote a woman to bear rule, superiority, dominion, or empire above any realm, nation, or city, is repugnant to nature; contumely to God, a thing most contrary to his revealed will and approved ordinance; and finally, it is the subversion of good order, of all equity and justice.

No man is so regenerate, but that continually he has need of the means which Christ Jesus has appointed to be used in his kirk.

All that the Lord thy God commands thee to do, that do thou to the Lord thy God: add nothing to it, diminish nothing from it.' By this rule, think I, the Kirk of Christ will measure God's religion, and not by that which seems good in their own eyes.

Hamish’s family were unusual in that they had always celebrated Christmas—tree, turkey, presents and all. In parts of the Highlands, like Lochdubh, the old spirit of John Knox still wandered, blasting anyone with hellfire should they dare to celebrate this heathen festival. Hamish had often pointed out that none other than Luther was credited with the idea of the Christmas tree, having been struck by the sight of stars shining through the branches of an evergreen. But to no avail. Lochdubh lay silent and dark beside the black waters of the loch.

that where a woman reigneth and papistes beare authoritie, that there must nedes Satan be president of the counsel, p.

The testimony of scripture is so plain that to add anything were superfluous, were it not that the world is almost now come to that blindness, that whatsoever pleases not the princes and the multitude, the same is rejected as doctrine newly forged, and is condemned for heresy.

John Knox prayed, and the results caused Queen Mary to say that she feared the prayers of John Knox more than she feared all the armies of Scotland. John Wesley prayed, and revival came to England, sparing that nation the horrors of the French Revolution. Jonathan Edwards prayed, and revival spread throughout the American colonies. History has been changed time after time because of prayer. I tell you, history could be changed again if people went to their knees in believing prayer. Even when times are bleak and the world scorns God, He still works through the prayers of His people. Pray today for revival in your nation, and around the world.

I hate the churches of the world, however, that have become havens for heretics. I resent a TV church that, in many cases, has become a den of thieves. I would love to see the divine Lord take a whip and have at it in the religion of our time. I sometimes pray imprecatory psalms directly on the heads of certain people. But mostly, I pray for the kingdom to come. Mostly I pray for the gospel to penetrate the hearts of the lost. I understand why John Knox said, “Give me Scotland or I die. What else do I live for?” I understand why pioneer missionary Henry Martyn ran out of a Hindu temple exclaiming, “I cannot endure existence if Jesus is to be so dishonored!

Considering myself called of my God to instruct the ignorant, comfort the sorrowful, confirm the weak, and rebuke the proud; by tongue and lively voice in these corrupt days rather than to compose books for the age to come, seeing that so much is written, and yet so little well observed, I decree to contain myself within the bounds of that vocation whereunto I found myself especially called.

Many, like Henry Knox, saw at once that with the enemy massing for battle so close at hand and independence at last declared by Congress, the war had entered an entirely new stage. The lines were drawn now as never before, the stakes far higher. “The eyes of all America are upon us,” Knox wrote. “As we play our part posterity will bless or curse us.” By renouncing their allegiance to the King, the delegates at Philadelphia had committed treason and embarked on a course from which there could be no turning back. “We are in the very midst of a revolution,” wrote John Adams, “the most complete, unexpected and remarkable of any in the history of nations.

He (Knox) handles the doctrines of election and justification as causes for bright joy in believers. 'Your imperfections shall have no power to damn you,' he writes to Mrs. Bowes, 'for Christ's perfection is reputed to be yours by faith, which you have in his blood.' 'God has received already at the hands of His only Son all that is due for our sins, and so cannot his justice require or crave any more of us, other satisfaction or recompense for our sins.

That the Pape is not the successour of Petir, but whare he said, "Go behynd me, Sathan.

till that it pleased God of his great mercy, in the year of God 1527, to raise up his servand, Maister Patrik Hammyltoun, at whome our Hystorie doith begyn.

For Knox, preaching was all about proclaiming the evangel of Jesus Christ, giving good news to a world that for too long had heard only bad news.

Here lies one who feared God so much that he never feared the face of any man.

Oh, don't get me started! I love fantasy, I read it for pleasure, even after all these years. Pat McKillip, Ursula Le Guin and John Crowley are probably my favorite writers in the field, in addition to all the writers in the Endicott Studio group - but there are many others I also admire. In children's fantasy, I'm particularly keen on Philip Pullman, Donna Jo Napoli, David Almond and Jane Yolen - though my favorite novels recently were Midori Snyder's Hannah's Garden, Holly Black's Tithe, and Neil Gaiman's Coraline. I read a lot of mainstream fiction as well - I particularly love Alice Hoffman, A.S. Byatt, Sara Maitland, Sarah Waters, Sebastian Faulks, and Elizabeth Knox. There's also a great deal of magical fiction by Native American authors being published these days - Louise Erdrich's Antelope Wife, Alfredo Vea Jr.'s Maravilla, Linda Hogan's Power, and Susan Power's Grass Dancer are a few recent favorites. I'm a big fan of Jane Austen, Charlotte Bronte, Charles Dickens, and Anthony Trollope - I re-read Jane Austen's novels in particular every year.Other fantasists say they read Tolkien every year, but for me it's Austen. I adore biographies, particularly biographies of artists and writers (and particularly those written by Michael Holroyd). And I love books that explore the philosophical side of art, such as Lewis Hyde's The Gift, Carolyn Heilbrun's Writing a Woman's Life, or David Abram's Spell of the Sensuous. (from a 2002 interview)

Who Started Your Church? • Calvary Chapel, 1965: Chuck Smith • Mormon church, 1830: Joseph Smith • Disciples of Christ, 1809: Thomas Campbell • Baptist church, 1609: John Smyth • Presbyterian church, 1560: John Knox • Calvinist church, 1536: John Calvin • Lutheran church, 1517: Martin Luther • Eastern Orthodox church, 1054: Eastern Patriarchs • Catholic Church, 33: Jesus Christ

The preachers quickly learned that he could trade biblical quotations with them almost indefinitely. It was equally pointless to cite the standard Presbyterian authorities. James denounced John Calvin's Institutes of the Christian Religion as 'childish', dismissed John Knox as 'a knave' who ha called 'his mother a whore', and informed the minister who claimed a divine warrant to preach that 'the office of prophets was ended'. The preachers could only suffer his sarcasm in silence.

within this Realme, during the tyme of this terrible conflict that hes bene betuix the sanctes of God and these bloody wolves who clame to thame selves the titill of clargie, and to have authoritie ower the saules of men; for, with the Pollicey,

I love so many books and authors that it's hard to name just a few, but I'm always particularly excited when new books by Alice Hoffman, John Crowley, Joanne Harris, Elizabeth Knox, and Patricia McKillip come out. (And, of course, books by Ellen [Kushner], and Holly [Black], and the rest of the Bordertown crew!) I'm impatiently looking forward to Susanna Clarke's next book too. Aside from writing and reading, my favorite things to do are paint, walk in the countryside with my dog, and listen to music -- especially when it's live and it's played by friends. Fortunately there's a lot of live music where I live.

The first secretary of defense, General Henry Knox, said that what we’re doing to the native population is worse than what the conquistadors did in Peru and Mexico. He said future historians will look at the “destruction” of these people—what would nowadays be called genocide—and paint the acts with “sable colors” [in other words, darkly]. This was known all the way through. Long after John Quincy Adams, the intellectual father of Manifest Destiny, left power, he became an opponent of both slavery and the policy toward the Indians. He said he’d been involved—along with the rest of them—in a crime of “extermination” of such enormity that surely God would punish them for these “heinous sins.

Ridiculed as "Knox the knave" and "a runagate Scot," he was outlawed and forbidden to preach by the archbishop of St. Andrews, and orders were issued that he be shot on sight if he failed to comply. Knox did not comply. Years later, a would-be assassin fired a shot through a window of Knox's house in Edinburgh, narrowly missing his mark.? Still Knox preached.

...Saygıdeğer Bede, kuyrukluyıldızların "krallıklarda devrimler çıkacağına, vebaya, savaşa, rüzgâra ya da sıcağa alamet" olduğunu söylemişti. John Knox kuyrukluyıldızlara tanrısal öfkenin kanıtları gözüyle bakar, başka İskoç Protestanları ise bunların, "Katoliklerin kökünü kazıtması için krala bir ihtar" olduğunu düşünürlerdi. Kuyrukluyıldızlar yönünden Amerika, özellikle de New England haklı olarak ilgi çekici bir yerdir. 1652 yılında, tam ünlü Mr. Cotton'un hastalandığı sırada bir kuyrukluyıldız görülmüş ve o ölünce kaybolmuştu. Aradan on yıl bile geçmeden, Boston şehrinin günahkâr halkına, "şehvetperestlikten ve sarhoşluk yoluyla, yeni moda elbiseler giymek yoluyla Tanrının salih mahlukatına karşı küfürde bulunmaktan" vazgeçmelerini ihtar için, bir kuyrukluyıldız göründü...

There are wonderful examples in Scripture of the power of prayer. Nothing seems to be too great, too hard, or too difficult for prayer to do. It has obtained things that seemed impossible and out of reach. It has won victories over fire, air, earth, and water. Prayer opened the Red Sea. Prayer brought water from the rock and bread from heaven. Prayer made the sun stand still. Prayer brought fire from the sky on Elijah's sacrifice. Prayer turned the counsel of Ahithophel into foolishness. Prayer overthrew the army of Sennacherib. Well might Mary, Queen of Scots, say, "I fear John Knox's prayers more than an army of ten thousand men." Prayer has healed the sick. Prayer has raised the dead. Prayer has procured the conversion of souls. "The child of many prayers," said an old Christian to Augustine's mother, "shall never perish." Prayer, pains, and faith can do anything. Nothing seems impossible when a man has the Spirit of adoption. "Let me alone," is the remarkable saying of God to Moses, when Moses was about to intercede for the children of Israel. (Exod. xxxii. 10.) The Chaldee version has it "Leave off praying." So long as Abraham asked mercy for Sodom, the Lord went on giving. He never ceased to give till Abraham ceased to pray. Think of this. Is not this encouragement?

E-9 This is not a easy subject to speak on. I could think of many things that were easier to speak on. But, brother, if somebody don't stand out in this sinful, adulternous day that we live in and call the colors, what's going to happen? Somebody has got to speak the thing. Somebody's got to place it before the people. Perhaps Ezra didn't want to do it. But it was in his heart. And when you see a servant of God get so sincere till he's on his face with his hands in the air, praying to God, and blushing because the iniquity of the people, then you're going to see a revival start. A man cannot lay in the Presence of God, a church cannot stay in the Presence of God under repentance unless the Holy Spirit comes down and gives unction and power to start a move of God in there among those people. Just got to be. Show me a man. Show me another Calvin, Knox, Finney, Sankey, or any of those who feels the burden of the people, that'll lay on their face and cry and pray before God. Send us a John Smith of the Baptist Church again, who prayed all night for the iniquity of the people until his eyes would be swelled shut the next morning from weeping, till his wife would lead him to the table and feed him his breakfast out of a spoon. Show me a John Wesley again, a firebrand snatched from the fire. I'll show you a revival. ( "A Blushing Prophet" Preached on Sunday evening, 25th November 1956 at the Branham Tabernacle in Jeffersonville, Indiana, U.S.A - See Paragraph E -9 ).

At the very moment that they are thanking God for the enjoyment of civil and religious liberty, and for the right to worship God according to the dictates of their own consciences, they are utterly silent in respect to a law which robs religion of its chief significance, and makes it utterly worthless to a world lying in wickedness. Did this law concern the “mint, anise, and cumin” — abridge the right to sing psalms, to partake of the sacrament, or to engage in any of the ceremonies of religion, it would be smitten by the thunder of a thousand pulpits. A general shout would go up from the church, demanding repeal, repeal, instant repeal! — And it would go hard with that politician who presumed to solicit the votes of the people without inscribing this motto on his banner. Further, if this demand were not complied with, another Scotland would be added to the history of religious liberty, and the stern old Covenanters would be thrown into the shade. A John Knox would be seen at every church door, and heard from every pulpit, and Fillmore would have no more quarter than was shown by Knox, to the beautiful, but treacherous queen Mary of Scotland. The fact that the church of our country, (with fractional exceptions), does not esteem “the Fugitive Slave Law” as a declaration of war against religious liberty, implies that that church regards religion simply as a form of worship, an empty ceremony, and not a vital principle, requiring active benevolence, justice, love and good will towards man. It esteems sacrifice above mercy; psalm-singing above right doing; solemn meetings above practical righteousness. A worship that can be conducted by persons who refuse to give shelter to the houseless, to give bread to the hungry, clothing to the naked, and who enjoin obedience to a law forbidding these acts of mercy, is a curse, not a blessing to mankind. The Bible addresses all such persons as “scribes, Pharisees, hypocrites, who pay tithe of mint, anise, and cumin, and have omitted the weightier matters of the law, judgment, mercy and faith.

Because the Constitution made no mention of a cabinet, Washington had to invent it. At first, this executive council consisted of just three men: Hamilton as secretary of the treasury, Jefferson as secretary of state, and Henry Knox as secretary of war. The first attorney general, thirty-six-year-old Edmund Randolph of Virginia, had no department and received an annual retainer of $1,500 for an essentially consultative role. Viewed as the government’s legal adviser, the tall, handsome Randolph was expected to retain private clients to supplement his modest salary. Vice President John Adams was largely excluded from the administration’s decision-making apparatus, a demotion in power that could only have sharpened his envy of young Hamilton.

Baker, Sharon L. Razing Hell: Rethinking Everything You’ve Been Taught About God’s Wrath and Judgment. Louisville, KY: Westminster John Knox, 2010. *Batto, Bernard. Slaying the Dragon: Mythmaking in the Biblical Tradition. Louisville, KY: Westminster John Knox, 1992. Bell, Rob. Love Wins: A Book About Heaven, Hell, and the Fate of Every Person Who Ever Lived. San Francisco: HarperOne, 2011. Brettler, Marc Zvi, Peter Enns, and Daniel Harrington, SJ. The Bible and the Believer: Reading the Bible Critically and Religiously. Oxford: Oxford University Press, 2012. *Brown, Raymond E., and Francis J. Moloney S.D.B. An Introduction to the Gospel of John. New York: Doubleday, 2003. Brueggemann, Walter. An Unsettling God: The Heart of the Hebrew Bible. Minneapolis: Fortress Press, 2009. *———. Theology of the Old Testament: Testimony, Dispute, Advocacy. Minneapolis: Fortress Press, 1997.

Testament Can Teach Us. San Francisco: HarperOne, 2011. Kugel, James L. How to Read the Bible: A Guide to Scripture, Then and Now. New York: Free Press, 2008. *———. Traditions of the Bible: A Guide to the Bible as It Was at the Start of the Common Era. Cambridge, MA: Harvard University Press, 1998. Levenson, Jon D. Creation and the Persistence of Evil: The Jewish Drama of Divine Omnipotence. Princeton, NJ: Princeton University Press, 1994. ———. The Death and Resurrection of the Beloved Son: The Transformation of Child Sacrifice in Judaism and Christianity. New Haven, CT: Yale University Press, 1995. ———. Sinai and Zion: An Entry into the Jewish Bible. San Francisco: HarperSanFrancisco, 1987. Levine, Amy-Jill, and Marc Zvi Brettler. The Jewish Annotated New Testament. Oxford: Oxford University Press, 2011. *Miller, J. M., and J. H. Hayes. A History of Ancient Israel and Judah. Second edition. Louisville, KY: Westminster John Knox, 2006. *Moore, Megan Bishop, and Brad E. Kell. Biblical History and Israel’s Past: The Changing Study of the Bible and

That we should not pray to the glorious Virgyn Marie, butt to God only.

The earliest Protestant leaders—Luther in Germany, Zwingli in Zurich, Cranmer in England, Martin Bucer in Strasbourg, Philipp Melanchthon as Luther’s closest junior colleague, Peter Martyr from Eastern Europe, John Knox in Scotland, and many more—expected, or at least hoped, that their diligent attention to the great spiritual questions would lead to a general reformation of the one Western church.

A theatrical tribute to John Knox is one way of measuring his failure. John Kox was a strong advocate of the death penalty for actors, and consistent supporters of his doctrine should properly have strung up Tom Fleming, his impersonator, along with the rest of the cast of Robert Kemp's Master John Knox presented at the Gateway Theatre during October. The play and the man cannot both be justified, and an unrealistic element enters into a theatrical interpretation that is devised to do fulsome homage to a historical character without conceding that he was one of the Theatre's most savage enemies. This element of calculated inaccuracy was sustained in a piece that Christopher Small, writing in the Glasgow Herald, rightly observed presented us with the Knox of tradition, or sentiment, rather than the Knox of history. But if we are prepared to swallow the legend, Mr. Kemp succeeded in giving it theatrical life.

The First Blast. Entitled A Harbour for Faithful and True Subjects, it was published anonymously in Strasbourg in April 1559. It was certainly not intended as a defence of women. In Aylmer’s opinion, although ‘some women be wiser, better learned, discreeter, constanter than a number of men’, most were ‘fond, foolish, wanton, flibbertigibbets, tattlers, trifling, wavering witless, without counsel, feeble, careless, rash, proud, dainty, nice [meaning pernickety], tale-bearers, eaves-droppers, rumour-raisers, evil tongued, worse-minded and in every way doltified with the dregs of the devil’s dunghill’.

He popped the trunk and pulled out from his duffel a set of NV goggles. “Good thing I didn’t have my duffel in the car when we went into the water.” “Yeah, good thing it was just us in the car,” shot back Knox.

Asteria’s Ship’s Library Sailing Books Admiralty, NP 136, Ocean Passages of the World, 1973 (1895).  Admiralty, NP 303 / AP 3270, Rapid Sight Reduction Tables for Navigation Vol 1 & Vol 2 & Vol3. Admiralty, The Nautical Almanac 2018 & 2019. Errol Bruce: Deep Sea Sailing, 1954. K. Adlard Coles: Heavy Weather Sailing, 1967. Tom Cunliffe: Celestial Navigation, 1989. Andrew Evans: Single Handed Sailing, 2015. Rob James: Ocean Sailing, 1980. Robin Knox-Johnston: A World of my Own, 1969. Robin Knox-Johnston: On Seamanship & Seafaring, 2018. Bernard Moitessier: The Long Route, 1971. Hal Roth: Handling Storms at Sea, 2009. Spike Briggs & Campbell Mackenzie: Skipper's Medical Emergency Handbook, 2015 Essays Albert Camus: The Myth of Sisyphus & Other Essays, 1955. Biographies Pamela Eriksson: The Duchess, 1958. Olaf Harken: Fun Times in Boats, Blocks & Business, 2015. Martti Häikiö: VA Koskenniemi 1–2, 2009. Eino Koivistoinen: Gustaf Erikson – King of Sailing Ships, 1981. Erik Tawaststjerna: Jean Sibelius 1–5, 1989. Novels Ingmar Bergman: The Best Intentions, 1991. Bo Carpelan: Axel, 1986. Joseph Conrad: The End of the Tether, 1902. Joseph Conrad: Youth and Other Stories 1898–1910.  Joseph Conrad: Heart of Darkness, 1902. Joseph Conrad: Lord Jim, 1900. James Joyce: Ulysses, 1922, (translation Pentti Saarikoski 1982). Volter Kilpi: In the Alastalo Hall I – II, 1933. Thomas Mann: Buddenbrooks, 1925. Harry Martinson: The Road, 1948. Hjalmar Nortamo: Collected Works, 1938. Marcel Proust: In Search of Lost Time 1–10, 1922. Poems Aaro Hellaakoski: Collected Poems. Homer: Odysseus, c. 700 BC (translation Otto Manninen). Harry Martinson: Aniara, 1956. Lauri Viita: Collected Poems. Music Classic Jean Sibelius Sergei Rachmaninov Sergei Prokofiev Gustav Mahler Franz Schubert Giuseppe Verdi Mozart Carl Orff Richard Strauss Edvard Grieg Max Bruch Jazz Ben Webster Thelonius Monk Oscar Peterson Miles Davis Keith Jarrett Errol Garner Dizzy Gillespie & Benny Dave Brubeck Stan Getz Charlie Parker Ella Fitzgerald John Coltrane Other Ibrahim Ferrer, Buena Vista Social Club Jobim & Gilberto, Eric Clapton Carlos Santana Bob Dylan John Lennon Beatles Sting Rolling Stones Dire Straits Mark Knopfler Moody Blues Pink Floyd Jim Morrison The Doors Procol Harum Leonard Cohen Led Zeppelin Kim Carnes Jacques Brel Yves Montand Edit Piaf

But, someone will say, does God not know, even without being reminded, both in what respect we are troubled and what is expedient for us, so that it may seem in a sense superfluous that he should be stirred up by our prayers-as if he were drowsily blinking or even sleeping until he is aroused by our voice? But they who thus reason do not observe to what end the Lord instructed his people to pray, for he ordained it not so much for his own sake as for ours. Now he wills-as is right-that his due be rendered to him, in the recognition that everything men desire and account conducive to their own profit comes from him, and in the attestation of this by prayers. But the profit of this sacrifice also, by which he is worshiped, returns to us. Accordingly, the holy fathers, the more confidently they extolled God's benefits among themselves and others, were the more keenly aroused to pray ... Still it is very important for us to call upon him: First, that our hearts may be fired with a zealous and burning desire ever to seek, love, and serve him, while we become accustomed in every need to flee to him as to a sacred anchor. Secondly, that there may enter our hearts no desire and no wish at all of which we should be ashamed to make him a witness, while we learn to set all our wishes before his eyes, and even to pour out our whole hearts. Thirdly, that we be prepared to receive his benefits with true gratitude of heart and thanksgiving, benefits that our prayer reminds us come from his hand. (Calvin, Institutes of the Christian Religion, trans. Ford Lewis Battles, ed. John T. McNeill [Louisville: Westminster John Knox, 1960], Book 3, chapter 20, section 3.)

There is an excellent prayer by John Davis, the Elizabethan seaman who, with his crew reduced to fifteen men from seventy-three, was beaten back three times into Magellan’s Strait: ‘May it please his Divine Majesty that we may rather proceed than otherwise; or, if it be his will, that our mortal being shall now take an end, I rather desire that it may be in proceeding than in returning’ . . . And I think I have troubles! But do appreciate the ‘proceeding than in returning’ part. What a man, and I cannot help thinking that my complaint about the wind seems absurd when you consider what he had to put up with – without complaining!

Knox’s daily devotional routine was built around the Psalms, and throughout his life he followed the liturgical practice, acquired as a child in Haddington’s church, of moving through the entire psalter every month.

What about her?” she asked with a curious tone. “My memory came back of the night I was attacked. She was being dragged into the forest toward the river. And I ran after them.” She gasped. “Oh, Knox. Do we know if she’s okay?” “I tried contacting her and her father, but nobody picked up.” He gulped back the acid in his throat. “I hope she somehow got away.” “Didn’t Nick mention the river once? Maybe we should check it out.” They hurried to the farthest side of the house, down the same pathway Lisa had been dragged, until they reached the raging river. He doubted someone could cross that. The only other option was a guest had brought those people with them. Back at the house, he continued trying to contact Lisa and her father. A call to her father’s office told him that Lisa’s dad was at his vacation home in the mountains. There was no way to reach him and no other information they could share. “Uh-oh,” Scarlett crossed her arms over her chest. “I know that face. Someone’s going to hack something.” He grinned at the way she whispered it. “Babe, we’re home. There’s no one else here but us. You don’t have to whisper.” “So what are you looking for?” “Just John’s mountain home address. I want to go up there and see him. Find out if she’s okay.” “Did you call their house?” He nodded, emailed himself the address, and grabbed her hand. “Yes. Nobody would give me any information other than John was gone. They knew nothing of Lisa.” “Damn.” “Ready for a quick trip?” he asked as they walked outside again. The sound of helicopter blades reached them. “Thank goodness. I really didn’t want to fly on your back again.” He chuckled at her teasing and helped her into the chopper. An hour later, they touched down in the area near the cabin. He gave the chopper instructions to land at the nearest helipad with availability and he’d give them a call when ready to go. They ran to the front door and knocked repeatedly. Nobody answered. “Maybe they’re out back,” Scarlett said and they went around the house. They walked down a trail. He sniffed but got nothing. His senses told him something was wrong. And a new animal decided

An exception to this was the English community in Geneva, which attracted approximately one-quarter of the émigrés; it was hailed by John Knox as “the most perfect school of Christ,” the finest embodiment of a Christian society since the time of the New Testament. The

above his Lord. Perhaps because Knox himself found such abundant strength in the midst of great personal weakness, he was used of God to raise

The Politics That Created Terrorism When Alabama rewrote its constitution in 1901, John B. Knox, president of the constitutional convention, opened the proceedings with a statement of purpose: “Why it is within the limits imposed by the Federal Constitution, to establish white supremacy in this state.” The South created a system of state and local laws and practices that constituted a pervasive and deep-rooted racial caste system. The era of “second slavery” had officially begun. Relying on language in the Thirteenth Amendment that prohibits slavery and involuntary servitude “except as punishment for crime,” lawmakers empowered white-controlled governments to extract black labor in private lease contracts or on state-owned farms.

prompted Knox.

Knox could not fail to see what was so patent: many books of the German reformers may have come in his way; no more was wanted than the preaching of George Wishart in 1543-45, to make him an irreconcilable foe of the doctrine as well as the discipline of his Church.

He loathes what he has left behind him, and it is natural to guess that, in his first years of priesthood, his religious nature slept; that he became a priest and notary merely that he “might eat a morsel of bread”; and that real “conviction” never was his till his studies of Protestant controversialists, and also of St. Augustine and the Bible, and the teaching of Wishart, raised him from a mundane life. 

The enthusiasm which induced a priest, notary, and teacher like Knox to carry a claymore in defence of a beloved teacher, Wishart, seems more appropriate to a man of about thirty than a man of forty, and, so far, supports the opinion that, in 1545, Knox was only thirty years of age. 

The archbishop of St. Andrews threatened that if Knox preached, he would be shot on sight. Knox preached anyway, from Perth to Fife and beyond. As a result, the summer of 1559 saw an extraordinary revival spread throughout Scotland.59

The biography of John Wesley is surely unique. Here is a man born in the first decade of his century, who sees it through into the last; a man so far in reaction from the tendencies of his age that he seems a living commentary on them, yet so much the child of his age that you cannot think of him as fitting in with any other. A High Churchman in his youth, he makes for himself in the unsympathetic surroundings of Oxford an enclave of primitive observance and of ascetic living; such is his personal influence that he seems destined, if that were possible, to shake Oxford out of its long dream. Dis aliter visum; he undergoes an experience of conversion before his lifetime has reached its mid-point. A sensational conversion; the finished product of the schools becomes the disciple of a foreign visitor to our shores, by no means his match in intellect. Thenceforward, he must fight by other methods, and for the most part with other companions, that battle against irreligion to which he has dedicated his youth. He has made his own soul, but the battle is not yet over; he finds himself in conflict with the men who had been his closest comrades in arms, and who still share his own beliefs but exaggerate their emphasis in a degree which he thinks dangerous. A man who once seemed likely to do great things for the Church of England, yet whose influence, on the whole, was to damage her position in the eyes of his contemporaries; a man, nevertheless, who lived to see something of the old bitterness against him die down, whose age was cheered by public recognition at once welcome, unsought, and unexpected. So far, however, there is nothing unique about John Wesley. A careful reperusal of the foregoing paragraph will show that it all applies equally to the career of Cardinal Newman. Wesley and Newman-you might think that some elfin fate had arranged this odd consent between the stars of the two men, just so as to throw into relief the vast difference there was between them. Newman, so sensitive, so warm in his attachments, so revealing in This content downloaded from his literary confidences, Wesley, so unruffled by opposition, so half-hearted in his familiarities, so circumspect in his admissions; Newman, the recluse, Wesley, a lifelong vagabond in the service of his gospel; Newman, painstaking in his judgements, fastidious in his style, Wesley, leaping to infallible conclusions and throwing them at you with the first words that came to hand; Newman, such a child of the Renaissance, Wesley, so fundamentally a Puritan. And, deeper down, Newman the apostle of religious authority, Wesley, a cheerful experimentalist who in all the hesitations of a lifetime never asked himself by what right he ruled, or on what basis of intellectual certainty he believed.

If I have dealt at some length with this single side of Wesley's character-I mean his preoccupation with strange psychological disturbances, now commonly minimized-it is because I think he, and the other prophets of the Evangelical movement, have succeeded in imposing upon English Christianity a pattern of their own. They have succeeded in identifying religion with a real or supposed experience. I say 'real or supposed', because in the nature of things you cannot prove the validity of any trance, vision, or ecstasy; it remains something within the mind. Still less can you prove the validity of a lifelong Christ-inspired attitude; in the last resort, all it proves is that certain psychological influences are strong enough to overcome, in a given case, all the temptations towards backsliding which a cynical world affords. But, for better or worse, the England which weathered the excitements and disappointments of the early nineteenth century was committed to a religion of experience; you did not base your hopes on this or that doctrinal calculation; you knew. For that reason the average Englishman was, and is, singularly unaffected by reasonings which would attempt to rob him of his theological certainties, whatever they may be. For that reason, also, he expects much (perhaps too much) of his religion in the way of verified results; he is easily disappointed if it does not run according to schedule. It must chime in with his moods, rise superior to his temptations; a decent average of special providences must convince him that it works. Otherwise, though without rancour, he abandons the practice of it. He is not prepared for that unrewarded adventure of naked faith which is, for the Quietist, the common lot of Christians. Not on the scale, but in the spirit, of those eighteenth-century pioneers, he demands 'heart-work'. And, in days when we are apparently less moved by the crowd-appeal, it is hard to come by.

Imam Mohammed al-Saud died in 1765, and in such a backwater would have remained as obscure as the village that he ruled had he not met Mohammed Abd al-Wahhab (1703–1792). Mohammed Abd al-Wahhab was something of an Arabian Martin Luther with a touch of John Knox thrown in. He was charismatic, possessed significant political skills, and saw himself as a religious reformer. Some would say he was a fanatic; he was certainly fervent in his beliefs and today would be called a fundamentalist. Like all fundamentalists, Abd al-Wahhab accepted a literal interpretation of his holy book and, like Luther, wanted to rid his religion of practices for which he could find no basis in scripture. Among these practices were: sorcery, idol worship, sun worship, fortune-telling, animism, the cult of ancestors, seeking intercession from saints, and even worshiping stones, tombs, and trees.3 Above all, he emphasized the unity of God (tawheed) and the avoidance of innovation (bid’a), by which he meant anything not found in the Quran or known to the Salaf, the pious ancestors of Islam’s first three generations from whom the term Salafi is derived.

would be the only time.” Knox

John’s new Platoon Sergeant, Sergeant First Class Wilson* was a smart man, he was a Master Gunner and had just come from Fort Knox as an instructor which did not sit well with John’s bull headedness.

Events moved with breathtaking speed in May, when John Knox

In Stanton, Mott won a devoted convert. Elizabeth recalled: 'It seemed to me like meeting a being from some larger planet, to find a woman who dared to question the opinions of Popes, Kings, Synods, Parliaments, with the same freedom she would criticize an editorial in the London Times, recognizing no higher authority than the judgment of a pure-minded, educated woman. When I first heard from the lips of Lucretia Mott that I had the same right to think for myself that Luther, Calvin, and John Knox had, and the same right to be guided by my own convictions, and would no doubt live a higher, happier life than if guided by theirs, I felt at once a new-born sense of dignity and freedom; it was like suddenly coming into the rays of the noon-day sun, after wandering with a rushlight in the caves of the earth.

Davie's hostility to sectarianism, and to religious 'fanaticism', was perhaps part of his appeal. He acknowledged the legacy of Calvinism in his interpretation of the Enlightenment and democratic intellectualism, and continued to argue that the distinctive blend of religion, law and education was Scotland's special contribution to civilisation. But by the 1950s and 1960s, the Church of Scotland and its ministers were widely regarded in intellectual circles as a repressive force, morally censorious and culturally philistine. Davie's work, it may be suggested, was attractive to the youthful intelligentsia created by post-war university expansion. Before the war, most Scottish graduates had gone into the professions, the civil service, or school teaching. But now there were new career fields in the media, politics, and college teaching which promoted a less conformist attitude. The Reformation had long been seen as the basis for Scotland's identity and its cultural difference from England, but Davie offered a version of Scottish identity which substituted a secular intellectualism for the well-worn themes of Calvinism and John Knox, and made no appeal, either, to Kailyard sentimentality. Davie became a cult figure for journals like Cencrastus and the New Edinburgh Review, to which he contributed himself.

I remember when he was asked whether the Church was not corrupt and crying out for the Reformation, he answered with disconcerting warmth, “Who can doubt it? How horrible must have been the corruption which could have tolerated for so long three Catholic priests like John Knox and John Calvin and Martin Luther.

As Knox had proclaimed, Elizabeth ruled from the head and Mary from the heart,

The income tax is, by its very nature as a direct and un-apportioned tax, unconstitutional. The creation of this tax came with the 16th Amendment, but this amendment never was ratified by the required three-quarters of the states. The bankers convinced Secretary of State Philander Knox in 1913 to lie about the ratification, and as recently as 2003 it has been recognized in courts as an illegal amendment.

It is a small thin, round wafer; and on its roundness the Church of Rome lays so much stress, to use the pithy language of John Knox in regard to the wafer-god, "If, in making the roundness the ring be broken, then must another of his fellow-cakes receive that honour to be made a god, and the crazed or cracked miserable cake, that once was in hope to be made a god, must be given to a baby to play withal." What could have induced the Papacy to insist so much on the "roundness" of its "unbloody sacrifice"? Clearly not any reference to the Divine institution of the Supper of our Lord; for in all the accounts that are given of it, no reference whatever is made to the form of the bread which our Lord took, when He blessed and break it, and gave it to His disciples, saying, "Take, eat; this is My body: this do in remembrance of Me.

I remembered running away here as a teenager, with the first love of my life, and coming-to outside the next morning. The girl and the money were both gone, and she’d written a Dear John letter on my left hand in red biro.

Le Café was crowded, for two o’clock on a chilly afternoon, but Gurney and Pendleton, two short men in late middle age, were willing to make some space in the work routine to talk to Virgil. They agreed that they knew Knox, who had patronized Le Café because, as a gay man, he felt more comfortable there than anywhere else in town

I don’t know much about your principalities, but I know a lot about mine. Colossians 2:10 continues to tell us He is: The head of all principality and power (KJV). The fountain head from which all dominion and power proceed (KNOX). The authority over all authorities, and the supreme power over all powers (PHI). He is the highest ruler over every other power (TAY). This is the Godhead who lives right inside of you! You have an inexhaustible and eternal source of power, dominion and exhilarating joy living inside of you. All of God lives within you thanks to your union with Christ. The devil is not a bit scared of your shofars and worship banners, but the blood of Christ did a tremendous job of defeating him.

Father O’Neil was putting hymnals in the backs of the pews when Puller and Knox walked in. Knox crossed herself as they walked up the aisle.

name of the Roman Catholic Church. Many hundreds were burned at the stake for their faith. In the midst of this horror John Knox stood out as a beacon of faith, courage and zeal

Still it is very important for us to call upon him: First, that our hearts may be fired with a zealous and burning desire ever to seek, love, and serve him, while we become accustomed in every need to flee to him as to a sacred anchor. Secondly, that there may enter our hearts no desire and no wish at all of which we should be ashamed to make him a witness, while we learn to set all our wishes before his eyes, and even to pour out our whole hearts. Thirdly, that we be prepared to receive his benefits with true gratitude of heart and thanksgiving, benefits that our prayer reminds us come from his hand. (Calvin, Institutes of the Christian Religion, trans. Ford Lewis Battles, ed. John T. McNeill [Louisville: Westminster John Knox, 1960], Book 3, chapter 20, section 3.)

But I bet they don’t know what I saw.” Puller sat down in a chair next to her bed. “So why don’t you tell me what that was?” Knox glanced at the glass door to her room and saw a police officer, a man in a suit, and a burly MP standing guard there. “They’re not taking any chances with you,” he said, following her gaze. “Cops, FBI, and the military.” She turned back to Puller and slowly but clearly told him what she had seen. The van, the kid, everything. “So it was a deliberate setup the whole way,” Puller concluded. “It appeared to be. But why target Carter?” “Well, he heads up an important part of our nation’s defenses. He’s a target just by virtue

Every time I think I've got you figured out you throw me a curve. - Veronica Knox

Just because I work there doesn't mean I have to drink all the Kool-Aid. - Veronica Knox

And can I camping on you to cover my back? You have to ask? I wouldn't be asking if I didn't think I had to. Yes, I'll have your back. Will you have mine? I've had your back ever since you showed up, Knox. (John Puller and Veronica Knox)

Let no day slip over without some comfort received of the Word of God. JOHN KNOX

Listening and Answering Throughout most of the great Old Testament book that bears his name, Job cries out to God in agonized prayer. For all his complaints, Job never walks away from God or denies his existence—he processes all his pain and suffering through prayer. Yet he cannot accept the life God is calling him to live. Then the skies cloud over and God speaks to Job “out of the whirlwind” (Job 38:1). The Lord recounts in vivid detail his creation and sustenance of the universe and of the natural world. Job is astonished and humbled by this deeper vision of God (Job 40:3–5) and has a breakthrough. He finally prays a mighty prayer of repentance and adoration (Job 42:1–6). The question of the book of Job is posed in its very beginning. Is it possible that a man or woman can come to love God for himself alone so that there is a fundamental contentment in life regardless of circumstances (Job 1:9)?97 By the end of the book we see the answer. Yes, this is possible, but only through prayer. What had happened? The more clearly Job saw who God was, the fuller his prayers became—moving from mere complaint to confession, appeal, and praise. In the end he broke through and was able to face anything in life. This new refinement and level of character came through the interaction of listening to God’s revealed Word and answering in prayer. The more true his knowledge of God, the more fruitful his prayers became, and the more sweeping the change in his life. The power of our prayers, then, lies not primarily in our effort and striving, or in any technique, but rather in our knowledge of God. You may respond, “But God spoke audible words to Job out of a storm. I wish God spoke to me like that.” The answer is—we have something better, an incalculably clearer expression of God’s character. “In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son . . . the radiance of God’s glory and the exact representation of his being” (Heb 1:1–3). Jesus Christ is the Word of God (John 1:1–14) because no more comprehensive, personal, and beautiful communication of God is possible. We cannot look directly at the sun with our eyes. The glory of it would immediately overwhelm and destroy our sight. We have to look at it through a filter, and then we can see the great flames and colors of it. When we look at Jesus Christ as he is shown to us in the Scriptures, we are looking at the glory of God through the filter of a human nature. That is one of the many reasons, as we shall see, that Christians pray “in Jesus’ name.” Through Christ, prayer becomes what Scottish Reformer John Knox called “an earnest and familiar talking with God,” and John Calvin called an “intimate conversation” of believers with God, or elsewhere “a communion of men with God”—a two-way communicative interaction.98 “For through [Christ] we . . . have access to the Father by one Spirit” (Eph 2:18).

En 1558, Marie de Lorraine, agissant en tant que reine régente d'Ecosse pendant que Marie Stuart (reine d'Ecosse de 1561 à 1567) était élevée à la cour de France, interdit la prédication de la doctrine réformée en Ecosse. En réaction à la persécution des protestants sous ces reines, le réformateur protestant John Knox (1514-1572) publia son oeuvre polémique misogyne, le Premier coup de trompette contre le gouvernement monstrueux des femmes (1558). Malheureusement pour Knox, la même année, Elizabeth 1ere succéda à la couronne anglaise, restaurant le protestantisme en Angleterre et aidant les protestants écossais à se soulever contre leur reine régente. Se trouvant désormais dans une situation politique délicate, Knox fut obligé de présenter ses excuses à Elizabeth pour ses opinions concernant les femmes chefs d'état.

And thus we utterly damn the vanity of those that affirm the sacraments to be nothing else but naked and bare signs. Nay, we assuredly believe that by baptism we are engrafted in Christ Jesus, to be made partakers of his justice, by which our sins are covered and remitted; and also, that in the supper, rightly used, Christ Jesus is so joined with us, that he becomes the very nourishment and food of our souls.

I fear the prayers of John Knox more than all the assembled armies of Europe.