Prayers Assured Quotes

Prayer of an Anonymous Abbess: Lord, thou knowest better than myself that I am growing older and will soon be old. Keep me from becoming too talkative, and especially from the unfortunate habit of thinking that I must say something on every subject and at every opportunity. Release me from the idea that I must straighten out other peoples' affairs. With my immense treasure of experience and wisdom, it seems a pity not to let everybody partake of it. But thou knowest, Lord, that in the end I will need a few friends. Keep me from the recital of endless details; give me wings to get to the point. Grant me the patience to listen to the complaints of others; help me to endure them with charity. But seal my lips on my own aches and pains -- they increase with the increasing years and my inclination to recount them is also increasing. I will not ask thee for improved memory, only for a little more humility and less self-assurance when my own memory doesn't agree with that of others. Teach me the glorious lesson that occasionally I may be wrong. Keep me reasonably gentle. I do not have the ambition to become a saint -- it is so hard to live with some of them -- but a harsh old person is one of the devil's masterpieces. Make me sympathetic without being sentimental, helpful but not bossy. Let me discover merits where I had not expected them, and talents in people whom I had not thought to possess any. And, Lord, give me the grace to tell them so. Amen

Your job then, should you choose to accept it, is to keep searching for the metaphors, rituals and teachers that will help you move ever closer to divinity. The Yogic scriptures say that God responds to the sacred prayers and efforts of human beings in any way whatsoever that mortals choose to worship—just so long as those prayers are sincere. I think you have every right to cherry-pick when it comes to moving your spirit and finding peace in God. I think you are free to search for any metaphor whatsoever which will take you across the worldly divide whenever you need to be transported or comforted. It's nothing to be embarrassed about. It's the history of mankind's search for holiness. If humanity never evolved in its exploration of the divine, a lot of us would still be worshipping golden Egyptian statues of cats. And this evolution of religious thinking does involve a fair bit of cherry-picking. You take whatever works from wherever you can find it, and you keep moving toward the light. The Hopi Indians thought that the world's religions each contained one spiritual thread, and that these threads are always seeking each other, wanting to join. When all the threads are finally woven together they will form a rope that will pull us out of this dark cycle of history and into the next realm. More contemporarily, the Dalai Lama has repeated the same idea, assuring his Western students repeatedly that they needn't become Tibetan Buddhists in order to be his pupils. He welcomes them to take whatever ideas they like out of Tibetan Buddhism and integrate these ideas into their own religious practices. Even in the most unlikely and conservative of places, you can find sometimes this glimmering idea that God might be bigger than our limited religious doctrines have taught us. In 1954, Pope Pius XI, of all people, sent some Vatican delegates on a trip to Libya with these written instructions: "Do NOT think that you are going among Infidels. Muslims attain salvation, too. The ways of Providence are infinite." But doesn't that make sense? That the infinite would be, indeed ... infinite? That even the most holy amongst us would only be able to see scattered pieces of the eternal picture at any given time? And that maybe if we could collect those pieces and compare them, a story about God would begin to emerge that resembles and includes everyone? And isn't our individual longing for transcendence all just part of this larger human search for divinity? Don't we each have the right to not stop seeking until we get as close to the source of wonder as possible? Even if it means coming to India and kissing trees in the moonlight for a while? That's me in the corner, in other words. That's me in the spotlight. Choosing my religion.

True prayers are born of present trials and present needs. Bread for today is bread enough. Bread given for today is the strongest sort of pledge that there will be bread tomorrow. Victory today is the assurance of victory tomorrow. Our prayers need to be focused upon the present. We must trust God today, and leave the morrow entirely with Him. The present is ours; the future belongs to God. Prayer is the task and duty of each recurring day -- daily prayer for daily needs.

I know not by what method rare But this I know, God answers prayer. I know that he has given his Word Which tells me prayer is always heard And will be answered soon or late And so I pray and calmly wait. I know not if the blessing sought Will come in just the way I thought But leave my prayers with him alone Whose will is wiser than my own Assured that he will grant my quest Or send some answer far more blessed.

If our spiritually dead ones are to be raised, we must first get power with God. The reason we so often fail in moving our fellowmen is that we try to win them without first getting power with God. Jesus was in communion with His Father, and so He could be assured that His prayers were heard. We

When we retire at night, we constructively review our day. Were we resentful, selfish, dishonest or afraid? Do we owe an apology? Have we kept something to ourselves which should be discussed with another person at once? Were we kind and loving toward all? What could we have done better? Were we thinking of ourselves most of the time? Or were we thinking of what we could do for others, of what we could pack into the stream of life? But we must be careful not to drift into worry, remorse or morbid reflection, for that would diminish our usefulness to others. After making our review we ask God’s forgiveness and inquire what corrective measures should be taken. On awakening let us think about the twenty-four hours ahead. We consider our plans for the day. Before we begin, we ask God to direct our thinking, especially asking that it be divorced from self-pity, dishonest or self-seeking motives. Under these conditions we can employ our mental faculties with assurance, for after all God gave us brains to use. Our thought-life will be placed on a much higher plane when our thinking is cleared of wrong motives. In thinking about our day we may face indecision. We may not be able to determine which course to take. Here we ask God for inspiration, an intuitive thought or a decision. We relax and take it easy. We don’t struggle. We are often surprised how the right answers come after we have tried this for a while. What used to be the hunch or the occasional inspiration gradually becomes a working part of the mind. Being still inexperienced and having just made conscious contact with God, it is not probable that we are going to be inspired at all times. We might pay for this presumption in all sorts of absurd actions and ideas. Nevertheless, we find that our thinking will, as time passes, be more and more on the plane of inspiration. We come to rely upon it. We usually conclude the period of meditation with a prayer that we be shown all through the day what our next step is to be, that we be given whatever we need to take care of such problems. We ask especially for freedom from self-will, and are careful to make no request for ourselves only. We may ask for ourselves, however, if others will be helped. We are careful never to pray for our own selfish ends. Many of us have wasted a lot of time doing that and it doesn’t work. You can easily see why.

Catholicism From my perspective as a former follower of Santeria (which is the worship of saints), Catholicism is the worship of the saints, which are idols, and the worship of Mary. How is it that you can confess your sins to man and your sins are forgiven, or pray to statues and they take your prayers to the Lord? How is it that saying three Hail Mary’s and three Our Father’s forgives our sins? How is it that praying the rosary gets you closer to God? What is this place called Purgatory, as the Scripture says in 2 Corinthians 5:8: “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.” As well, Jesus told the thief on the Cross, in Luke 23:43: “I assure you, today you will be with me in Paradise” (NLT). Jesus said Paradise, not Purgatory.

We believe in the wrong things. That's what frustrates me the most. Not the lack of belief, but the belief in the wrong things. You want meaning? Well, the meanings are out there. We're just so damn good at reading them wrong. I don't think meaning is something that can be explained. You have to understand it on your own. It's like when you're starting to read. First, you learn the letters. Then, once you know what sounds the letters make, you use them to sound out words. You know that c-a-t leads to cat and d-o-g leads to dog. But then you have to make that extra leap, to understand that the word, the sound, the "cat" is connected to an actual cat , and that "dog" is connected to an actual dog. It's that leap, that understanding, that leads to meaning. And a lot of the time in life, we're still just sounding things out. We know the sentences and how to say them. We know the ideas and how to present them. We know the prayers and which words to say in what order. But that's only spelling" It's much harder to lie to someone's face. But. It is also much harder to tell the truth to someone's face. The indefatigable pursuit of an unattainable perfection, even though it consist in nothing more than in the pounding of an old piano, is what alone gives a meaning to our life on this unavailing star. (Logan Pearsall Smith) Being alone has nothing to do with how many people are around. (J.R. Moehringer) You could be standing a few feet away...I could have sat next to you on the subway, or brushed beside you as we went through the turnstiles. But whether or not you are here, you are here- because these words are for you, and they wouldn't exist is you weren't here in some way. At last I had it--the Christmas present I'd wanted all along, but hadn't realized. His words. The dream was obviously a sign: he was too enticing to resist. Wow. You must have a lot of faith in me. Which I appreciate. Even if I'm not sure I share it. I could do this on my own, and not freak out that I had no idea what waited for me on the other side of this night. Hope and belief. I'd always wanted hope, but never believed that I could have such an adventure on my own. That I could own it. And love it. But it happened. Because I'm So uncool and so afraid. If there was a clue, that meant the mystery was still intact I fear you may have outmatched me, because not I find these words have nowhere to go. It's hard to answer a question you haven't been asked. It's hard to show that you tried unless you end up succeeding. This was not a haystack. We were people, and people had ways of finding eachother. It was one of those moments when you feel the future so much that is humbles the present. Don't worry. It's your embarrassment at not having the thought that counts. You think fairy tales are only for girls? Here's ahint- ask yourself who wrote them. I assure you, it wasn't just the women. It's the great male fantasy- all it takes is one dance to know that she's the one. All it takes is the sound of her song from the tower, or a look at her sleeping face. And right away you know--this is the girl in your head, sleeping or dancing or singing in front of you. Yes, girls want their princes, but boys want their princesses just as much. And they don't want a very long courtship. They want to know immediately. Be careful what you;re doing, because no one is ever who you want them to be. And the less you really know them, the more likely you are to confuse them with the girl or boy in your head You should never wish for wishful thinking

A prayer that’s seeking passion should not be about manufacturing a better feeling or jostling up a better mood. It’s simply about holding out your open hands—in thanksgiving first, in gratitude for God’s faithfulness and His goodness and His assured, accomplished victory over the enemy. Then asking. Asking for what He already wants to give you. Then waiting (expecting) to receive the promise of newness and freshness from His Spirit as you go along, more each day—praying until, as the prophet Hosea said . . . He will come to us like the rain, like the spring rain watering the earth. (Hos. 6:3)

Prayer is to assure you of your connection with Home, much as when you were children and you left for the day. There was that moment of panic— I’m sure you remember it— when you had to call home just to be sure that it was still there. Prayer is like that. It is calling Home.

Even now, so many years later, all this is somehow a very evil memory. I have many evil memories now, but ... hadn't I better end my "Notes" here? I believe I made a mistake in beginning to write them, anyway I have felt ashamed all the time I've been writing this story; so it's hardly literature so much as a corrective punishment. Why, to tell long stories, showing how I have spoiled my life through morally rotting in my corner, through lack of fitting environment, through divorce from real life, and rankling spite in my underground world, would certainly not be interesting; a novel needs a hero, and all the traits for an anti-hero are expressly gathered together here, and what matters most, it all produces an unpleasant impression, for we are all divorced from life, we are all cripples, every one of us, more or less. We are so divorced from it that we feel at once a sort of loathing for real life, and so cannot bear to be reminded of it. Why, we have come almost to looking upon real life as an effort, almost as hard work, and we are all privately agreed that it is better in books. And why do we fuss and fume sometimes? Why are we perverse and ask for something else? We don't know what ourselves. It would be the worse for us if our petulant prayers were answered. Come, try, give any one of us, for instance, a little more independence, untie our hands, widen the spheres of our activity, relax the control and we ... yes, I assure you ... we should be begging to be under control again at once. I know that you will very likely be angry with me for that, and will begin shouting and stamping. Speak for yourself, you will say, and for your miseries in your underground holes, and don't dare to say all of us-- excuse me, gentlemen, I am not justifying myself with that "all of us." As for what concerns me in particular I have only in my life carried to an extreme what you have not dared to carry halfway, and what's more, you have taken your cowardice for good sense, and have found comfort in deceiving yourselves. So that perhaps, after all, there is more life in me than in you. Look into it more carefully! Why, we don't even know what living means now, what it is, and what it is called? Leave us alone without books and we shall be lost and in confusion at once. We shall not know what to join on to, what to cling to, what to love and what to hate, what to respect and what to despise. We are oppressed at being men--men with a real individual body and blood, we are ashamed of it, we think it a disgrace and try to contrive to be some sort of impossible generalised man. We are stillborn, and for generations past have been begotten, not by living fathers, and that suits us better and better. We are developing a taste for it. Soon we shall contrive to be born somehow from an idea. But enough; I don't want to write more from "Underground." [The notes of this paradoxalist do not end here, however. He could not refrain from going on with them, but it seems to us that we may stop here.]

Go to God with your coal, and He will set them to blazing fire.

I call it ‘Prayer for the Future.’ ” Edmond closed his eyes and spoke slowly, with startling assurance. “May our philosophies keep pace with our technologies. May our compassion keep pace with our powers. And may love, not fear, be the engine of change.

Cynicism creates a numbness toward life. Cynicism begins with a wry assurance that everyone has an angle. Behind every silver lining is a cloud. The cynic is always observing, critiquing, but never engaging, loving, and hoping. ... To be cynical is to be distant. While offering a false intimacy of being "in the know," cynicism actually destroys intimacy. It leads to bitterness that can deaden and even destroy the spirit. ... Cynicism begins, oddly enough, with too much of the wrong kind of faith, with naive optimism or foolish confidence. At first glance, genuine faith and naive optimism appear identical since both foster confidence and hope.But the similarity is only surface deep.Genuine faith comes from knowing my heavenly Father loves, enjoys, and cares for me. Naive optimism is groundless. It is childlike trust without the loving Father. ... Optimism in the goodness of people collapses when it confronts the dark side of life. ... Shattered optimism sets us up for the fall into defeated weariness and, eventually, cynicism. You'd think it would just leave us less optimistic, but we humans don't do neutral well. We go from seeing the bright side of everything to seeing the dark side of everything. We feel betrayed by life. ... The movement from naive optimism to cynicism is the new American journey. In naive optimism we don't need to pray because everything is under control. In cynicism we can't pray because everything out of control, little is possible. With the Good Shepherd no longer leading us through the valley of the shadow of death, we need something to maintain our sanity. Cynicism's ironic stance is a weak attempt to maintain a lighthearted equilibrium in a world gone mad. ... Without the Good Shepherd, we are alone in a meaningless story. Weariness and fear leave us feeling overwhelmed, unable to move. Cynicism leaves us doubting, unable to dream. The combination shuts down our hearts, and we just show up for life, going through the motions.

It is every man's privilege to be fully assured in the will of God. The Divine attention to detail is amazing. Nothing is too trivial for Omniscience. Come straight to God. Do not bother other people. Lay all questions naked before Him, and He will make it plain to you what is His will. When God speaks, His speech is easily understood. All questions of the plain should be settled in the mount, and where there is certainty in the mount there will be victory on the levels and in the valleys.

Prayer seems to me a cry of weakness, and an attempt to avoid, by trickery, the rules of the game as laid down. I do not choose to admit weakness. I accept the challenge of responsibility. Life, as it is, does not frighten me, since I have made my peace with the universe as I find it, and bow to its laws. The ever-sleepless sea in its bed, crying out “how long?” to Time; million-formed and never motionless flame; the contemplation of these two aspects alone, affords me sufficient food for ten spans of my expected lifetime. It seems to me that organized creeds are collections of words around a wish. I feel no need for such. However, I would not, by word or deed, attempt to deprive another of the consolation it affords. It is simply not for me. Somebody else may have my rapturous glance at the archangels. The springing of the yellow line of morning out of the misty deep of dawn, is glory enough for me. I know that nothing is destructible; things merely change forms. When the consciousness we know as life ceases, I know that I shall still be part and parcel of the world. I was a part before the sun rolled into shape and burst forth in the glory of change. I was, when the earth was hurled out from its fiery rim. I shall return with the earth to Father Sun, and still exist in substance when the sun has lost its fire, and disintegrated into infinity to perhaps become a part of the whirling rubble of space. Why fear? The stuff of my being is matter, ever changing, ever moving, but never lost; so what need of denominations and creeds to deny myself the comfort of all my fellow men? The wide belt of the universe has no need for finger-rings. I am one with the infinite and need no other assurance.

Thus the way of prayer dictates that until there is a release in your spirit-an assurance that the matter is resolved or tangible evidence of deliverance-do not stop praying. This

You show me a man who does not pray very much and I will tell you the real problem of that man. It is that he does not know God, he does not know God as his Father. That is the trouble.

Few societies have been stable enough and resilient enough to renew themselves in recognizable forms over long stretches of time. History is littered with civilizations that have been utterly destroyed. Everywhere, the self-assured confidence of priests, scribes and intellectuals has been mocked by unexpected events, leaving all their prayers, records and treatises wholly forgotten unless they are retrieved from oblivion by future archaeologists and historians.

One of the greatest crimes committed by this present Christian generation is its neglect of the gospel, and it is from this neglect that all our other maladies spring forth. The lost world is not so much gospel hardened as it is gospel ignorant because many of those who proclaim the gospel are also ignorant of its most basic truths. The essential themes that make up the very core of the gospel—the justice of God, the radical depravity of man, the blood atonement, the nature of true conversion, and the biblical basis of assurance—are absent from too many pulpits. Churches reduce the gospel message to a few creedal statements, teach that conversion is a mere human decision, and pronounce assurance of salvation over anyone who prays the sinner’s prayer.

For Sleep O heavenly Father, you give your children sleep for the refreshing of soul and body: Grant me this gift, I pray; keep me in that perfect peace which you have promised to those whose minds are fixed on you; and give me such a sense of your presence, that in the hours of silence I may enjoy the blessed assurance of your love; through Jesus Christ our Lord. Amen.   In the Morning This is another day, O Lord. I know not what it will bring forth, but make me ready, Lord, for whatever it may be. If I am to stand up, help me to stand bravely. If I am to sit still, help me to sit quietly. If I am to lie low, help me to do it patiently. And if I am to do nothing, let me do it gallantly. Make these words more than words, and give me the Spirit of Jesus. Amen.

No matter is too complex for the healing impact of divine mind. Divine mind arranges everything to its highest order. What lies within you knows how to act and when to act. Tuned to divine mind, you have an unshakable inner clarity that makes proper and appropriate choices. Your good is assured.

Romans 8:28: We are assured and know that [God being a partner in their labor] all things work together and are [fitting into a plan] for good to and for those who love God and are called according to [His] design and purpose. AMP

On awakening let us think about the twenty-four hours ahead. We consider our plans for the day. Before we begin, we ask God to direct our thinking, especially asking that it be divorced from self-pity, dishonest or self-seeking motives. Under these conditions we can employ our mental faculties with assurance, for after all God gave us brains to use. Our thought-life will be placed on a much higher plane when our thinking is cleared of wrong motives. In thinking about our day we may face indecision. We may not be able to determine which course to take. Here we ask God for inspiration, an intuitive thought or a decision. We relax and take it easy. We don’t struggle. We are often surprised how the right answers come after we have tried this for a while. What used to be the hunch or the occasional inspiration gradually becomes a working part of the mind. Being still inexperienced and having just made conscious contact with God, it is not probable that we are going to be inspired at all times. We might pay for this presumption in all sorts of absurd actions and ideas. Nevertheless, we find that our thinking will, as time passes, be more and more on the plane of inspiration. We come to rely upon it. We usually conclude the period of meditation with a prayer that we be shown all through the day what our next step is to be, that we be given whatever we need to take care of such problems. We ask especially for freedom from self-will, and are careful to make no request for ourselves only. We may ask for ourselves, however, if others will be helped. We are careful never to pray for our own selfish ends. Many of us have wasted a lot of time doing that and it doesn’t work. You can easily see why.

In my Future of an Illusion I was concerned [...] with what the ordinary man understands by his religion, that system of doctrines and pledges that on the one hand explains the riddle of this world to him with an enviable completeness, and on the other assures him that a solicitous Providence is watching over him and will make up to him in a future existence for any shortcomings in this life. The ordinary man cannot imagine this Providence in any other from but that of a greatly exalted father, for only such a one could understand the needs of the sons of men, or be softened by their prayers and placated by the signs of their remorse. The whole thing is so patently infantile, so incongruous with reality, that to one whose attitude to humanity is friendly it is painful to think that the great majority of mortals will never be able to rise above this view of life.

If you think that the gospel is all about what we can do, that the practice of it is optional, and that conversion is simply something that anyone can choose at any time, then I'm concerned that you'll think of evangelism as nothing more than a sales job where the prospect is to be won over to sign on the dotted line by praying a prayer, followed by an assurance that he is the proud owner of salvation.

what matters most, it all produces an unpleasant impression, for we are all divorced from life, we are all cripples, every one of us, more or less. We are so divorced from it that we feel at once a sort of loathing for real life, and so cannot bear to be reminded of it. Why, we have come almost to looking upon real life as an effort, almost as hard work, and we are all privately agreed that it is better in books. And why do we fuss and fume sometimes? Why are we perverse and ask for something else? We don't know what ourselves. It would be the worse for us if our petulant prayers were answered. Come, try, give any one of us, for instance, a little more independence, untie our hands, widen the spheres of our activity, relax the control and we ... yes I assure you... should be begging to be under control again at once.

The cruciform does not like pain. Nor do I but, like the cruciform, I am willing to use it to serve my purposes. And I will do so consciously, not instinctively like the mindless mass of alien tissue embedded in me. This thing only seeks a mindless avoidance of death by any means. I do not wish to die, but I welcome pain and death rather than an eternity of mindless life. Life is sacred--I still hold to that as a core element of the Church's though and teachings these past twenty-eight hundred years when life has been so cheap--but even more sacred is the soul. I realize now that what I was trying to do with the Armaghast data was offer the Church not a rebirth but only a transition to a false life such as these poor walking corpses inhabit. If the Church is meant to die, it must do so--but do so gloriously, in the full knowledge of its rebirth in Christ. It must go into the darkness not willingly but well--bravely and firm of faith--like the millions who have gone before us, keeping faith with all those generations facing death in the isolated silence of death camps and nuclear fireballs and cancer wards and pogroms, going into the darkness, if not hopefully, then prayerful that there is some reason for it all, something worth the price of all that pain, all those sacrifices., All those before us have gone into the darkness without assurance of logic or fact or persuasive theory, with only a slender thread of hope or the all too shakable conviction of faith. And if they have been able to sustain that slim hope in the face of darkness, then so must I... and so must the Church.

He ‘so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life’ (John 3:16). This is the Almighty of whom I stand in awe and reverence. It is He to whom I look in fear and trembling. It is He whom I worship and unto whom I give honor and praise and glory. He is my Heavenly Father, who has invited me to come unto Him in prayer, to speak with Him, with the promised assurance that He will hear and respond. I thank Him for the light and knowledge and understanding He has bestowed upon His children. I thank Him for His voice, which has spoken eternal truth with power and promise. I thank Him for His declaration at the baptism of His Beloved Son in the waters of Jordan when His voice was heard saying, ‘This is my beloved Son, in whom I am well pleased’.

A modern fad which has gained widespread acceptance amongst the semi-educated who wish to appear secular is the practice of meditation. They proclaim with an air of smug superiority, ‘Main mandir-vandir nahin jaata, meditate karta hoon (I don’t go to temples or other such places, I meditate).’ The exercise involves sitting lotus-pose (padma asana), regulating one’s breathing and making your mind go blank to prevent it from ‘jumping about like monkeys’ from one (thought) branch to another. This intense concentration awakens the kundalini serpent coiled at the base of the spine. It travels upwards through chakras (circles) till it reaches its destination in the cranium. Then the kundalini is fully jaagrit (roused) and the person is assured to have reached his goal. What does meditation achieve? The usual answer is ‘peace of mind’. If you probe further, ‘and what does peace of mind achieve?’, you will get no answer because there is none. Peace of mind is a sterile concept which achieves nothing. The exercise may be justified as therapy for those with disturbed minds or those suffering from hypertension, but there is no evidence to prove that it enhances creativity. On the contrary it can be established by statistical data that all the great works of art, literature, science and music were works of highly agitated minds, at times minds on the verge of collapse. Allama Iqbal’s short prayer is pertinent: Khuda tujhey kisee toofaan say aashna kar dey Keh terey beher kee maujon mein iztiraab naheen (May God bring a storm in your life, There is no agitation in the waves of your life’s ocean.)

We need to pray with full trust and assurance that God wants to answer prayers that are prayed in alignment with His Word and will for our lives.

But in fact Christ has been raised from the dead …’” Pastor Merrill assured us. “‘For as by a man came death, by a man has come also the resurrection of the dead,’” my father said.

We must renounce the present-day methodologies that lead people to trust in a sinner’s prayer and bring them to a persevering “looking unto Christ” in faith.

God never fails. No matter how long it takes, the promise will be fulfilled.

We have joy for the assurance of the promise.

Never let fear stop you from starting.

The sign that the Holy Ghost is in us is that we realise, not that we are full, but that we are empty, there is a sense of absolute need.

It is harder for the heart to be furnished with assurance [of God’s love] than for the mind to be endowed with thought.

Plan and plant your gifts. Pray and play your role. The harvest is assured when God manifests his anointing power in your passionate actions.

God decides when our lives end, of course, but before then, we must cling to life, for while we breathe, we can be assured that we have a purpose in life greater than simply living.

The gospel assures me that God cares about everything I do and will listen to my prayers. He may not answer them the way I want, but if he doesn’t it is because he knows things I do not.

You may not understand what all's happening in your life right now, but any possible explanation pales in comparison to what you do know because of your faith in God's goodness and assurance.

It has always been my aim, and it is my prayer, to have no plans with regard to myself, well assured as I am, that the place where the Saviour sees meet to place me must ever be the best place for me.

For Sehra who broke the silence of hypocrisy, that Allah consistently says he hates; in the dictionary meaning of Satan out of 3 – 1 is hypocrisy – So – while many misguided people around the world will condemn you – Allah will love you for following his command. I am very proud of you and can assure you that from here on you will find yourself transformed for a greater purpose. My love and prayers.

[Prayer] is the thirst of ignorance drinking deep draughts from the overflowing fulness of divine wisdom. It is the exhaustion of weakness drawing nerve into a broken will from the resources of infinite strength.

You must pray,' she says, very soberly. I assure you. Even just a little prayer, from time to time. Light a little candle. If it were not for the prayers of the blessed saints, one could not live in this world at all.

The gospel assures me that God cares about everything I do and will listen to my prayers. He may not answer them the way I want, but if he doesn’t it is because he knows things I do not. My degree of success or failure is part of his good plan for me.

I call it 'Prayer for the Future'." Edmond closed his eyes and spoke slowly, with startling assurance. "May our philosophies keep pace with our technologies. May our compassion keep pace with our powers. And may love, not fear, be the engine of change.

[W]e need to remind ourselves that although prayer is a very personal and private communication with God, pouring out our repentance and sorrow for sin, it is also to be a constant connection with God, an unbroken communication, a means of receiving assurance as to how to go on in this next hour in our work, and our means of receiving guidance. Prayer is also to be our means of receiving sufficient grace and strength to do what we are being guided to do. This reality is to be handed to the next generation, not to end when we die.

Our existence is now so entirely in contradiction with the doctrine of Jesus, that only with the greatest difficulty can we understand its meaning. We have been so deaf to the rules of life that he has given us, to his explanations,—not only when he commands us not to kill, but when he warns us against anger, when he commands us not to resist evil, to turn the other cheek, to love our enemies; we are so accustomed to speak of a body of men especially organized for murder, as a Christian army, we are so accustomed to prayers addressed to the Christ for the assurance of victory, we who have made the sword, that symbol of murder, an almost sacred object (so that a man deprived of this symbol, of his sword, is a dishonored man); we are so accustomed, I say, to this, that the words of Jesus seem to us compatible with war. We say, "If he had forbidden it, he would have said so plainly." We forget that Jesus did not foresee that men having faith in his doctrine of humility, love, and fraternity, could ever, with calmness and premeditation, organize themselves for the murder of their brethren.

I’ve often been devastated when he tells me no, but as I submit to his will in those situations—even with disappointment and tears—he assures me he’s working for my good. I see only part of the picture. He has a purpose in his denials. The Father said no to the Son [in Gethsemane]. And that no brought about the greatest good in all of history. God is not capricious. If he says no to our requests, he has a reason—perhaps ten thousand. We may never know the reasons in this life, but one day we’ll see them all. For now, we must trust that his refusals are always his mercies to us.

The answer to the prayer is certain, if it be sincerely offered through Jesus. The Lord's character assures us that He will not leave His people; His relationship as Father and Husband guarantee us His aid; His gift of Jesus is a pledge of every good thing; and His sure promise stands, "Fear not, I WILL HELP THEE.

On awakening let us think about the twenty-four hours ahead. We consider our plans for the day. Before we begin, we ask God to direct our thinking, especially asking that it be divorced from self-pity, dishonest or self-seeking motives. Under these conditions we can employ our mental faculties with assurance, for after all God gave us brains to use. Our thought-life will be placed on a much higher plane when our thinking is cleared of wrong motives. In thinking about our day we may face indecision. We may not be able to determine which course to take. Here we ask God for inspiration, an intuitive thought or a decision. We relax and take it easy. We don’t struggle. We are often surprised how the right answers come after we have tried this for a while. What used to be the hunch or the occasional inspiration gradually becomes a working part of the mind. Being still inexperienced and having just made conscious contact with God, it is not probable that we are going to be inspired at all times. We might pay for this presumption in all sorts of absurd actions and ideas. Nevertheless, we find that our thinking will, as time passes, be more and more on the plane of inspiration. We come to rely upon it. We usually conclude the period of meditation with a prayer that we be shown all through the day what our next step is to be, that we be given whatever we need to take care of such problems. We ask especially for freedom from self-will, and are careful to make no request for ourselves only. We may ask for ourselves, however, if others will be helped. We are careful never to pray for our own selfish ends.

Jim devoted ten days largely to prayer to make sure that this was indeed what God intended for him. He was given new assurance, and wrote to his parents of his intention to go to Ecuador. Understandably, they, with others who knew Jim well, wondered if perhaps his ministry might not be more effective in the United States, where so many know so little of the Bible's really message He replied: "I dare not stay home while Quiches perish. What if the well-filled church in the homeland needs stirring? They have the Scriptures Moses, and the prophets, and a whole lot more. Their condemnation is written on their bank books and in the dust on their Bible covers.

While you may be by yourself, alone you are not. It was not an act of coincidence you have been given four Guardians. Nor was it a coincidence I answered the prayers of your Guardians. Your purpose has yet to be revealed. We are not meant to understand His Design, but rest assured, He is with you. He is watching. He has not abandoned you.

When she dies, you are not at first surprised. Part of love is preparing for death. You feel confirmed in your love when she dies. You got it right. This is part of it all. Afterward comes the madness. And then the loneliness: not the spectacular solitude you had anticipated, not the interesting martyrdom of widowhood, but just loneliness. You expect something almost geological-- vertigo in a shelving canyon -- but it's not like that; it's just misery as regular as a job. What do we doctors say? I'm deeply sorry, Mrs Blank; there will of course be a period of mourning but rest assured you will come out of it; two of these each evening, I would suggest; perhaps a new interst, Mrs Blank; can maintenance, formation dancing?; don't worry, six months will see you back on the roundabout; come and see me again any time; oh nurse, when she calls, just give her this repeat will you, no I don't need to see her, well it's not her that's dead is it, look on the bright side. What did she say her name was? And then it happens to you. There's no glory in it. Mourning is full of time; nothing but time.... you should eat stuffed sow's heart. I might yet have to fall back on this remedy. I've tried drink, but what does that do? Drink makes you drunk, that's all it's ever been able to do. Work, they say, cures everything. It doesn't; often, it doesn't even induce tiredness: the nearest you get to it is a neurotic lethargy. And there is always time. Have some more time. Take your time. Extra time. Time on your hands. Other people think you want to talk. 'Do you want to talk about Ellen?' they ask, hinting that they won't be embarrassed if you break down. Sometimes you talk, sometimes you don't; it makes little difference. The word aren't the right ones; or rather, the right words don't exist. 'Language is like a cracked kettle on which we beat out tunes for bears to dance to, while all the time we long to move the stars to pity.' You talk, and you find the language of bereavement foolishly inadequate. You seem to be talking about other people's griefs. I loved her; we were happy; I miss her. She didn't love me; we were unhappy; I miss her. There is a limited choice of prayers on offer: gabble the syllables. And you do come out of it, that's true. After a year, after five. But your don't come out of it like a train coming out of a tunnel, bursting through the Downs into sunshine and that swift, rattling descent to the Channel; you come out of it as a gull comes out of an oil-slick. You are tarred and feathered for life.

Human nature inclines us to have recourse to petition for the purpose of obtaining from another, especially from a person of higher rank, what we hope to receive from him. So prayer is recommended to men, that by it they may obtain from God what they hope to secure from Him. But the reason why prayer is necessary for obtaining something from a man is not the same as the reason for its necessity when there is question of obtaining a favor from God. Prayer is addressed to man, first, to lay bare the desire and the need of the petitioner, and secondly, to incline the mind of him to whom the prayer is addressed to grant the petition. These purposes have no place in the prayer that is sent up to God. When we pray we do not intend to manifest our needs or desires to God, for He knows all things. The Psalmist says to God: "Lord, all my desire is before Thee" and in the Gospel we are told: "Your Father knoweth that you have need of all these things." Again, the will of God is not influenced by human words to will what He had previously not willed. For, as we read in Numbers 23:19, "God is not a man, that He should lie, nor as the son of man, that He should be changed"; nor is God moved to repentance, as we are assured in 1 Kings 15:29. Prayer, then, for obtaining something from God, is necessary for man on account of the very one who prays, that he may reflect on his shortcomings and may turn his mind to desiring fervently and piously what he hopes to gain by his petition. In this way he is rendered fit to receive the favor.

Born in the East, and clothed in Oriental form and imagery, the Bible walks the ways of all the world with familiar feet, and enters land after land to find its own everywhere. It has learned to speak in hundreds of languages to the heart of man. It comes into the palace to tell the monarch that he is the servant of the Most High, and into the cottage to assure the peasant that he is the son of God. Children listen to its stories with wonder and delight, and wisemen ponder them as parables of life. It has a word of peace for the time of peril, the hour of darkness. Its oracles are repeated in the assembly of the people, and its counsels whispered in the ear of the lonely. The wise and the proud tremble at its warnings, but to the wounded and penitent it has a mother's voice. The wilderness and the solitary place have been made glad by it, and the fire on the hearth has lighted the reading of its well-worn pages. It has woven itself into our deepest affections, and colored our dearest dreams; so that love and friendship, sympathy and devotion, memory and hope, put on the beautiful garments of its treasured speech, breathing of frankincense and myrrh. Above the cradle and beside the grave its great words come to us uncalled. They fill our prayers with power larger than we know, and the beauty of them lingers in our ear long after the sermons which they have adorned have been forgotten. They return to us swiftly and quietly, like birds flying from far away. They surprise us with new meanings, like springs of water breaking forth from the mountain beside a long-forgotten path. They grow richer, as pearls do when they are worn near the heart. No man is poor or desolate who has this treasure for his own. When the landscape darkens and the trembling pilgrim comes to the valley named the shadow, he is not afraid to enter; he takes the rod and staff of Scripture in his hand; he says to friend and comrade, "Good-by, we shall meet again"; and comforted by that support, he goes toward the lonely pass as one who climbs through darkness into light.

fasting, with prayer as its companion, is designed to increase spirituality; to foster a spirit of devotion and love of God; to increase faith in the hearts of men, thus assuring divine favor; to encourage humility and contrition of soul; to aid in the acquirement of rightousness; to teach man his nothingness and dependence upon God; and to hasten those who properly comply with the law of fasting along the path to salvation.

Psalm 61 Assurance of God’s Eternal Protection To the Chief Musician. On aa stringed instrument. A Psalm of David. 1Hear my cry, O God; Attend to my prayer. 2From the end of the earth I will cry to You, When my heart is overwhelmed; Lead me to the rock that is higher than I. 3For You have been a shelter for me, †A strong tower from the enemy. 4I will abide in Your btabernacle forever; †I will trust in the shelter of Your wings. Selah

God invites us to come directly into His presence by way of His own dear Son. He Himself put it to us so simply when He stated before His death in our stead: "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). It is upon this beautiful basis that it is possible for people to come freely, gladly, boldly into the supreme presence of our Father as His beloved children. We are given the joyous privilege to approach Him in childlike confidence anytime, anywhere, without apprehension, all because of the profound provision Christ Himself has made for us to pray in this intimate way. Added to all of this, His Holy Spirit confirms within us that God is our Father. He assures us that Christ is our Friend, our Intercessor. In our praying, He, God's Spirit, also intercedes on our behalf, making our prayers pleasing and acceptable to God.

the Platonized eschatology so popular over many centuries (how will my soul get to heaven?) has played host to a moralized anthropology (what’s to be done about my sin?), generating a quasi-pagan soteriology (God killed Jesus instead of punishing me).11 This has been assumed to be what Paul was saying in these letters. More specifically, when people express “faith” in this line of thought, they are assured that they are therefore forgiven and heaven-bound. This, it has been assumed, is what Paul meant by “justification.” One can see a low-grade version of this when young persons, moved by a sermon or perhaps by an apologetic argument, say a prayer of Christian commitment and are thereupon informed that they are now “justified by faith,” that they are therefore going to heaven, and that they must not try to supplement this pure, justifying “faith” either with moral effort or with religious ritual.

But the chief truth He reiterated was ever this: to pray in faith. And He defined that faith, not only as a trust in God’s goodness or power, but as the definite assurance that we have received the very thing we ask. And then, in view of the delay in the answer, He insisted on perseverance and urgency. We must be followers of those “who through faith and patience inherit the promises”—the faith that accepts the promise, and knows it has what it has asked—the patience that obtains the promise and inherits the blessing.

Do not fret or have any anxiety about anything, but in every circumstance and in everything, by prayer and petition ([34]definite requests), with thanksgiving, continue to make your wants known to God. 7 And God’s peace [shall be yours, that [35]tranquil state of a soul assured of its salvation through Christ, and so fearing nothing from God and being content with its earthly lot of whatever sort that is, that peace] which transcends all understanding shall [36]garrison and mount guard over your hearts and minds in Christ Jesus.

I want my client’s to know that they have my complete understanding, compassion and respect. I believe there can be no mis-takes in God and I assure clients that God is there for them and they have not been abandoned. I feel that God dwells within and is not an entity that is outside of ourselves. I feel there is absolutely a spiritual solution to every problem. I base my work on honesty, integrity, understanding and respect for the people I try to inspire. I utilize meditation and healing prayer to assist my clients. - Janice Newman, RScP

Truth is not a science. Virtue is not a faith. Love is not a religion. Courage is not a science. Hope is not a faith. Assurance is not a religion. Joy is not a science. Peace is not a faith. Compassion is not a religion. Humility is not a science. Patience is not a faith. Gratitude is not a religion. Silence is not a science. Harmony is not a faith. Goodness is not a religion. Grace is not a science. Elegance is not a faith. Beauty is not a religion. Prayer is not a science. Mediation is not a faith. God is not a religion.

It is a solemn fact that we may facilitate or frustrate the Spirit's intercession in us, by our co-operation or the lack of it. Though Christ does not require us for His intercession, the Holy Spirit most assuredly does for His. Here we can no longer be spectators, we must be participators. Christ prays for us in the sense that He makes us the object of His praying. The Holy Spirit prays for us in the sense that He makes us the vehicle of His praying. He prays on our behalf by enabling us to pray, helping us in our weakness, who do not know how to pray as we ought.

I suppose you mean Camilla?" "Yes, that's the book; such unnatural stuff! An old man playing at see-saw, I took up the first volume once and looked it over, but I soon found it would not do; indeed I guessed what sort of stuff it must be before I saw it: as soon as I heard she had married an emigrant, I was sure I should never be able to get through it." "I have never read it." "You had no loss, I assure you; it is the horridest nonsense you can imagine; there is nothing in the world in it but an old man's playing at see-saw and learning Latin; upon my soul there is not.

The noble carpenter from Galilee could make no headway when he challenged the pretension of the solemn scholars, hair-splitting lawyers, and arrogant pedants, and raised his voice in defense of the poor in spirit. He was ostracized and anathematized, and his teachings found a following chiefly among non-Jews. Yet the teachings of Jesus fared no better than the teachings of the prophets when they came wholly into the keeping of dominant intellectuals. They were made into a vehicle for the maintenance and aggrandizement of a vast hierarchy of clerks, while the poor in spirit, instead of inheriting the earth, were left to sink into serfdom and superstitious darkness. In the sixteenth century, we see the same pattern again. When Luther first defied the Pope and his councils he spoke feelingly of “the poor, simple, common folk.” Later, when allied with the German princelings, he lashed out against the rebellious masses with unmatched ferocity: “Let there be no half-measures! Cut their throats! Transfix them! Leave no stone unturned! To kill a rebel is to destroy a mad dog.” He assured his aristocratic patrons that “a prince can enter heaven by the shedding of blood more certainly than others by means of prayer.

What if the thing that God wants us to receive most in our conversations with Him is not some alternate reality, but an assurance of a divine presence within, and a divine perspective on, our current reality – a presence and perspective that will ultimately change our response to our circumstances and lead us to be responsible within those circumstances? So prayer doesn’t just become some ‘spiritual exercise’ in order to exert our authority over the external world, it becomes a spiritually-physical relationship with a greater authority that brings transformation internally, leading to responsibility externally.

Our assurance is quite different in kind from scientific knowledge. It is born out of our personal relation to the other parties; not from knowing things about them but from knowing them. Our assurance—if we reach an assurance—that God always hears and sometimes grants our prayers, and that apparent grantings are not merely fortuitous, can only come in the same sort of way. There can be no question of tabulating successes and failures and trying to decide whether the successes are too numerous to be accounted for by chance. Those who best know a man best know whether, when he did what they asked, he did it because they asked.

Prayer “in the Spirit,” INTERCESSION. Any prayer that is directed, energized, and sustained by the Holy Spirit is a prayer that is prayed in the Spirit. It falls into the same category as being in the Spirit, speaking by or in the Spirit, and singing in the Spirit. Praying in the Spirit: 1) will be according to God’s will (1 John 5:14, 15); 2) will glorify the Father through the Son (John 14:13); 3) is based upon God’s character, ways, and Word (15:7); 4) comes from a clean heart (James 5:16); 5) is prayed in full assurance of faith (1:6); and 6) is asked in Jesus’ name (John 14:14). Such prayer will always find God’s answers.

Our God is a God of order and sense. He knows infinitely more than we can ever hope to, and He shares His knowledge with us to help us through our lives. If we can learn to be obedient to the will of God, we will find that life becomes a little easier to live … and a lot more fulfilling. Life ceases to be such a struggle, and it becomes a joy. God sent Christ to fight the battle for us. He became the victor—our victor. To His disciples Jesus said, “Peace I leave with you, my peace I give to you.” He says the same to us. If we can learn to be more obedient to God, His peace and assurance will be ours throughout our entire lives.

February 10 "I know how to abound." Philippians 4:12 There are many who know "how to be abased" who have not learned "how to abound." When they are set upon the top of a pinnacle their heads grow dizzy, and they are ready to fall. The Christian far oftener disgraces his profession in prosperity than in adversity. It is a dangerous thing to be prosperous. The crucible of adversity is a less severe trial to the Christian than the refining pot of prosperity. Oh, what leanness of soul and neglect of spiritual things have been brought on through the very mercies and bounties of God! Yet this is not a matter of necessity, for the apostle tells us that he knew how to abound. When he had much he knew how to use it. Abundant grace enabled him to bear abundant prosperity. When he had a full sail he was loaded with much ballast, and so floated safely. It needs more than human skill to carry the brimming cup of mortal joy with a steady hand, yet Paul had learned that skill, for he declares, "In all things I am instructed both to be full and to be hungry." It is a divine lesson to know how to be full, for the Israelites were full once, but while the flesh was yet in their mouth, the wrath of God came upon them. Many have asked for mercies that they might satisfy their own hearts' lust. Fulness of bread has often made fulness of blood, and that has brought on wantonness of spirit. When we have much of God's providential mercies, it often happens that we have but little of God's grace, and little gratitude for the bounties we have received. We are full and we forget God: satisfied with earth, we are content to do without heaven. Rest assured it is harder to know how to be full than it is to know how to be hungry--so desperate is the tendency of human nature to pride and forgetfulness of God. Take care that you ask in your prayers that God would teach you "how to be full." "Let not the gifts thy love bestows Estrange our hearts from thee.

But perhaps the clearest symptom of this lack of assurance is a dry prayer life. Though elder brothers may be diligent in prayer, there is no wonder, awe, intimacy, or delight in their conversations with God. Think of three kinds of people—a business associate you don’t really like, a friend you enjoy doing things with, and someone you are in love with, and who is in love with you. Your conversations with the business associate will be quite goal-oriented. You won’t be interested in chitchat. With your friend you may open your heart about some of the problems you are having. But with your lover you will sense a strong impulse to speak about what you find beautiful about him or her.

Our private and public prayer are our chief expression of our relation to God: it is in them chiefly that our waiting upon God must be exercised. If our waiting begin by quieting the activities of nature, and being still before God; if it bows and seeks to see God in His universal and almighty operation, alone able and always ready to work all good; if it yields itself to Him in the assurance that He is working and will work in us; if it maintains the place of humility and stillness, and surrenders until God’s Spirit has quickened the faith that He will perfect His work: it will indeed become the strength and the joy of the soul. Life will become one deep blessed cry: "I have waited for Thy salvation, O Lord." "My soul, wait thou only upon God

the purpose of confessing our sins is not to render us miserable by simply reminding us what great sinners we are. It is to remind us of what a great Savior we have. We confess that “there is no health in us” in order that our hearts may be drawn afresh to the Great Physician of our souls, who has provided for our desperate need for cleansing in the gospel. For that reason, we always follow our prayer of confession with a scriptural assurance of pardon: God’s authoritative declaration of the forgiveness of each and every one of the sins of his people in Jesus Christ. This is our only hope in life and death. These assurances, too, we have endeavored to make specific, providing gospel encouragement tailored to our particular failings and pointing us afresh to the new life that is ours in Christ.

A traveler in China visited a heathen temple on a great feast day. Many were the worshippers of the hideous idol enclosed in a sacred shrine. The visitor noticed that most of the devotees brought with them small pieces of paper on which prayers had been written or printed. These they would wrap up in little balls of stiff mud and fling at the idol. He enquired the reason for this strange proceeding and was told that if the mud ball stuck fast to the idol, then the prayer would assuredly be answered; but if the mud fell off, the prayer was rejected by the god. We may smile at this peculiar way of testing the adequacy of a prayer. But is it not a fact that the majority of Christian men and women who pray to a living God know very little about real prevailing prayer? Yet prayer is the key which unlocks the door of God’s treasure house.

One day I tried to interest myself in a book, a novel by Bergotte, of which I had been especially fond. Its congenial characters appealed to me strongly, and very soon, reconquered by the charm of the book, I began to hope, as for a personal pleasure, that the wicked woman might be punished; my eyes grew moist when the happiness of the young lovers was assured. “But then,” I exclaimed in despair, “from my attaching so much importance to what Albertine may have done, I must conclude that her personality is something real which cannot be destroyed, that I shall find her one day in her own likeness in heaven, if I invoke with so many prayers, await with such impatience, learn with such floods of tears the success of a person who has never existed save in Bergotte’s imagination, whom I have never seen, whose appearance I am at liberty to imagine as I please!

Expressions of Passion, INTERCESSION. This scripture indicates the “birthing” kind of prayer passion when one prays for revivals or for a nation. Such prayer is usually not public, just as childbirth is not. The text parallels severe labor pains preceding a birth with those private times the Holy Spirit may produce involuntary, regular groaning coming from an intensity of desire. This prayer becomes powerful as it couples with God in faith, knowing something very significant is being brought about in the spiritual realm. It is often accomplished by intensity of speech and weeping. God assures us that such travail in the Spirit brings results in His time. Don’t fear such passion of travail and tears when praying for nations, missionary organizations, churches, denominations, spiritual leaders, people groups, individuals, or lost souls. The Father’s heart is being exposed by the Holy Spirit through an intensified burden where words are inadequate. Permit the Holy Spirit to enable it in His times and seasons of stirring you in private intercession.

SMALLER, BUT I CAN STILL SEE YOU!” said Owen Meany. Then he left us; he was gone. I could tell by his almost cheerful expression that he was at least as high as the palm trees. Major Rawls saw to it that Owen Meany got a medal. I was asked to make an eyewitness report, but Major Rawls was instrumental in pushing the proper paperwork through the military chain of command. Owen Meany was awarded the so-called Soldier’s Medal: “For heroism that involves the voluntary risk of life under conditions other than those of conflict with an opposing armed force.” According to Major Rawls, the Soldier’s Medal rates above the Bronze Star but below the Legion of Merit. Naturally, it didn’t matter very much to me—exactly where the medal was rated—but I think Rawls was right in assuming that the medal mattered to Owen Meany. Major Rawls did not attend Owen’s funeral. When I spoke on the telephone with him, Rawls was apologetic about not making the trip to New Hampshire; but I assured him that I completely understood his feelings. Major Rawls had seen his share of flag-draped caskets;

Parishioners will welcome the assurance, if news of changes and experiments has come their way, that no such changes are contemplated in this parish church; they will not be used as guinea pigs for liturgical experiments. The form used at weddings and at the baptism of their children will be exactly the same as it has been for centuries. There have been changes in the world around – especially perhaps in the Victorian era, which we are pleased to think of as solid – but human needs are very constant and those who study it will find that the Book of Common Prayer, compiled from ancient sources in the sixteenth and seventeenth centuries meets those needs in a manner more realistic than more contemporary efforts in this direction. It is difficult for instance to discover any need in 1966 which is not fittingly brought to God in the 400 year old words of the Litany. So the motto for our public transactions with Almighty God in the churches of our parish will be ‘Business as usual’. If any declare that we stick in the mud, we retort that by loyalty to the Prayer Book we stand on a rock.

The legal argument the ACLU used to support Engel and his fellow plaintiffs was that the Regents’ nondenominational prayer violated the Establishment Clause. The ACLU backed its argument not with a clause in the Constitution, but with a phrase taken from a private letter written by President Thomas Jefferson. In a letter to the Danbury Baptist Association of Connecticut on January 1, 1802, Jefferson wrote that the First Amendment, enacted on behalf of all the American people, “declared that their legislature should ‘make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ thus building a wall of separation between Church & State.”7 Jefferson coined the metaphor of a wall of church-state separation to assure the Baptists in Connecticut that the government would never infringe on the free exercise of their religion. The ACLU stood Jefferson’s reassurance on its head, turning it into a rationale for suppressing the free exercise of religion. That phrase, “wall of separation between church and state,” became a bumper-sticker slogan for leftists and secularists who want to silence religious people and marginalize their beliefs.

We must also know for ourselves that the Lord restored His Church and the priesthood keys through the Prophet Joseph Smith. And we must have an assurance through the Holy Ghost, refreshed often, that those keys have been passed without interruption to the living prophet and that the Lord blesses and directs His people through the line of priesthood keys that reaches down through presidents of stakes and of districts and through bishops and branch presidents to us, wherever we are and no matter how far from the prophet and the Apostles. That is not easy today. It was not easy in the days of Paul. It has always been hard to recognize in fallible human beings the authorized servants of God. Paul must have seemed an ordinary man to many. Joseph Smith's cheerful disposition was seen by some as not fitting their expectations for a prophet of God. Satan will always work on the Saints of God to undermine their faith in priesthood keys. One way he does it is to point out the humanity of those who hold them. He can in that way weaken our testimony and so cut us loose from the line of keys by which the Lord ties us to Him and can take us and our families home to Him and to our Heavenly Father. Satan succeeded in undermining the testimony of men who had, with Joseph Smith, seen the heavens opened and heard the voices of angels. The evidence of their physical eyes and ears was not enough when they no longer could feel the testimony that the priesthood keys were still in place with Joseph. The warning for us is plain. If we look for human frailty in humans, we will always find it. When we focus on finding the frailties of those who hold priesthood keys, we run risks for ourselves. When we speak or write to others of such frailties, we put them at risk. We live in a world where finding fault in others seems to be the favorite blood sport. It has long been the basis of political campaign strategy. It is the theme of much television programming across the world. Whenever we meet anyone, our first, almost unconscious reaction may be to look for imperfections. To keep ourselves grounded in the Lord's Church, we can and must train our eyes to recognize the power of the Lord in the service of those He has called. We must be worthy of the companionship of the Holy Ghost. And we need to pray for the Holy Ghost to help us know that men who lead us hold this power. For me, such prayers are most often answered when I am fully engaged in the Lord's service myself.

I know Christians who yearn for God's older style of a power-worker who topples pharaohs, flattens Jericho's walls, and scorches the priests of Baal. I do not. I believe the kingdom now advances through grace and freedom, God's goal all along. I accept Jesus' assurance that his departure from earth represents progress, by opening a door for the Counselor to enter. We know how counselors work: not by giving orders and imposing changes through external force. A good counselor works on the inside, bringing to the surface dormant health. For a relationship between such unequal partners, prayer provides an ideal medium. Prayer is cooperation with God, a consent that opens the way for grace to work. Most of the time the Counselor communicates subtly: feeding ideas into my mind, bringing to awareness a caustic comment I just made, inspiring me to choose better than I would have done otherwise, shedding light on the hidden dangers of temptation, sensitizing me to another's needs. God's Spirit whispers rather than shouts, and brings peace not turmoil. Although such a partnership with God may lack the drama of the bargaining sessions with Abraham and Moses, the advance in intimacy is striking. . . The partnership binds so tight that it becomes hard to distinguish who is doing what, God or the human partner. God has come that close.

authority. What we face now is the “sinner’s prayer.” And I am here to tell you, if there is anything I have declared war on, it is the sinner’s prayer. Yes, in the same way that dependence upon infant baptism for salvation,[29] in my opinion, was the golden calf [30] of the Reformation, the sinner’s prayer is the golden calf of today for the Baptists, the Evangelicals, and everyone else who has followed them. The sinner’s prayer has sent more people to hell than anything on the face of the earth! You say, “How can you say such a thing?” I answer: Go with me to Scripture and show me, please! I would love for you to show me where anyone evangelized that way. The Scripture does not tell us that Jesus Christ came to the nation of Israel and said, “The time is fulfilled, and the kingdom of God is at hand, now who would like to ask me into their hearts? I see that hand.” That is not what it says. He said, “Repent and believe the gospel” (Mar 1:15)! Men today are trusting in the fact that at least one time in their life they prayed a prayer, and someone told them they were saved because they were sincere enough. And so if you ask them, “Are you saved?” they do not say, “Yes I am, because I am looking unto Jesus and there is mighty evidence giving me assurance of being born again.” No!—they say instead, “One time in my life I prayed a prayer.” Now they live like devils, but they prayed a prayer!

February 2 MORNING “Without the shedding of blood is no remission.” — Hebrews 9:22 THIS is the voice of unalterable truth. In none of the Jewish ceremonies were sins, even typically, removed without blood-shedding. In no case, by no means can sin be pardoned without atonement. It is clear, then, that there is no hope for me out of Christ; for there is no other blood-shedding which is worth a thought as an atonement for sin. Am I, then, believing in Him? Is the blood of His atonement truly applied to my soul? All men are on a level as to their need of Him. If we be never so moral, generous, amiable, or patriotic, the rule will not be altered to make an exception for us. Sin will yield to nothing less potent than the blood of Him whom God hath set forth as a propitiation. What a blessing that there is the one way of pardon! Why should we seek another? Persons of merely formal religion cannot understand how we can rejoice that all our sins are forgiven us for Christ’s sake. Their works, and prayers, and ceremonies, give them very poor comfort; and well may they be uneasy, for they are neglecting the one great salvation, and endeavouring to get remission without blood. My soul, sit down, and behold the justice of God as bound to punish sin; see that punishment all executed upon thy Lord Jesus, and fall down in humble joy, and kiss the dear feet of Him whose blood has made atonement for thee. It is in vain when conscience is aroused to fly to feelings and evidences for comfort: this is a habit which we learned in the Egypt of our legal bondage. The only restorative for a guilty conscience is a sight of Jesus suffering on the cross. “The blood is the life thereof,” says the Levitical law, and let us rest assured that it is the life of faith and joy and every other holy grace. “Oh! how sweet to view the flowing Of my Saviour’s precious blood; With divine assurance knowing He has made my peace with

February 10 MORNING “I know how to abound.” — Philippians 4:12 THERE are many who know “how to be abased” who have not learned “how to abound.” When they are set upon the top of a pinnacle their heads grow dizzy, and they are ready to fall. The Christian far oftener disgraces his profession in prosperity than in adversity. It is a dangerous thing to be prosperous. The crucible of adversity is a less severe trial to the Christian than the fining-pot of prosperity. Oh, what leanness of soul and neglect of spiritual things have been brought on through the very mercies and bounties of God! Yet this is not a matter of necessity, for the apostle tells us that he knew how to abound. When he had much he knew how to use it. Abundant grace enabled him to bear abundant prosperity. When he had a full sail he was loaded with much ballast, and so floated safely. It needs more than human skill to carry the brimming cup of mortal joy with a steady hand, yet Paul had learned that skill, for he declares, “In all things I am instructed both to be full and to be hungry.” It is a divine lesson to know how to be full, for the Israelites were full once, but while the flesh was yet in their mouth, the wrath of God came upon them. Many have asked for mercies that they might satisfy their own hearts’ lust. Fulness of bread has often made fulness of blood, and that has brought on wantonness of spirit. When we have much of God’s providential mercies, it often happens that we have but little of God’s grace, and little gratitude for the bounties we have received. We are full and we forget God: satisfied with earth, we are content to do without heaven. Rest assured it is harder to know how to be full than it is to know how to be hungry — so desperate is the tendency of human nature to pride and forgetfulness of God. Take care that you ask in your prayers that God would teach you “how to be full.” “Let not the gifts Thy love bestows Estrange our hearts from Thee.

Worship as such especially provides the subject-matter of prayer. This is indeed a situation of humility, of the sacrifice of Pelf and the quest for peace in another, but still it is not so much begging (Bitten) as praying (Beten). Of course begging and praying are closely related because a prayer may also be a begging. Yet begging proper wants something for itself; it is addressed to someone who possesses something essential to me, in the hope that my begging will incline his heart to me, weaken his heart, and stimulate his love for me and so arouse in him a sense of identity with me. But what I feel in begging him is the desire for something that he is to lose when I get it; he is to love me so that my own selfishness can be satisfied and my interest and welfare furthered. But I give nothing in return except perhaps an implicit avowal that he can ask the same things of me. This is not the kind of thing that prayer is. Prayer is an elevation of the heart to God who is absolute love and asks nothing for himself. Worship itself is the prayer answered; the petition itself is bliss. For although prayer may also contain a petition for some particular thing, this particular request is not what should really be expressed; on the contrary, the essential thing is the assurance of simply being heard, not of being heard in respect of this particular request, but absolute confidence that God will give me what is best for me. Even in this respect, prayer is itself satisfaction, enjoyment, the express feeling and consciousness of eternal love which is not only a ray of transfiguration shining through the worshipper’s figure and situation, but is in itself the situation and what exists and is to be portrayed. This is the prayerful situation of e.g. Pope Sixtus in the Raphael picture that is called after him,[18] and of St. Barbara in the same picture; the same is true of the innumerable prayerful situations of Apostles and saints (e.g. St. Francis) at the foot of the Cross, where what is now chosen as the subject is, not Christ’s grief or the timorousness, doubt, and despair of the Disciples, but the love and adoration of God, the prayer that loses itself in him. Especially in the earlier ages of painting there are faces of this kind, usually of old men who have gone through much in life and suffering. The faces have been treated as if they were portraits, yet they are those of worshipful souls. The result is that this worship is not their occupation at this moment only, but on the contrary they become priests, as it were, or saints whose whole life, thought, desire, and will is worship, and their expression, despite all portraiture, has in it nothing but this assurance and this peace of love.

During the conversation she [7th-GGM, Anna Maria Hoepflinger Floerl] also talked about the guidance with which God had provided her when they started to expel the Salzburgers. She was born in the state of Bavaria and brought up in ignorance by her seriously erring mother and some relatives. However, when God recognized that He could save her soul, He saw to it that among the twelve journeyman of a papal masterbuilder from Salzburg who worked on a church in Bavaria, there was a Lutheran journeyman, called “the Lutheran,” about whose religion strange things were said. Because he got room and board at the house of her cousin, for whom she worked, she was very much aware of his Christian behavior. And, since she noticed great peace, nonconformance to the world, and diligent prayer and intercession as well as sympathy and tears when he saw the bound Evangelical Salzburgers being led past him, she had the deep desire to talk to this man secretly about his and her religious faith. One evening God arranged for her cousin to be busy with the soldiers who were accompanying the Salzburgers on their way across Bavaria, while the servants were in the tavern. She grasped this opportunity to make this knowledgeable man, who was experienced in Christianity, teach her the Evangelical truth for three hours; upon her request, he also sent her a good book, namely the Schaitberger, in a small well-secured barrel. In it, they eagerly read for three consecutive weeks at night about the Evangelical truth and her previous misunderstandings. Because the people concluded from her overall behavior, especially her absence from monthly confession, observance of brotherhood meetings, participation in pilgrimages, and telling a rosary, that she might have suspicious books, they waylaid her, took the book away from her, and threatened her with jail and death unless she stayed away from this heresy. At the priest’s instigation, her mother, in particular, behaved very badly. Finally God gave her the courage to leave, although she knew neither the way nor the area. A woman potter, also a secret Lutheran, referred her to her very close kinswoman in Austria; but there she was advised in confidence that she was to go to Salzburg rather than to pretend, in violation of her conscience, because here they searched very much after Evangelical people and books. Since the journeyman bricklayer had given her instructions on how to get to the Goldeck jurisdiction and, there, to a Lutheran family, she traveled there without a passport, like a poor abandoned sheep, in the name of God, who was her leader and guide, and she was well received. However, because the Evangelical people were being expelled at that time, she was summoned to appear before the authorities and was threatened that, if she stayed with these Evangelical people, she would enjoy neither God’s care nor any favor from the people in the Empire, but would die a horrible death. Nevertheless, she said that she would go with them regardless of what might happen to her. She preferred all misery and even death itself to renouncing God, her Savior, and the Evangelical truth. She did not start with good days, but with misery and death, as the bricklayer had told her earlier while assuring her of God’s help.

with the KABIRI. And we have shown that the latter were the same as the Manus, the Rishis and our Dhyan Chohans, who incarnated in the Elect of the Third and Fourth Races. Thus, while in Theogony the Kabiri-Titans were seven great gods: cosmically and astronomically the Titans were called Atlantes, because, perhaps, as Faber says, they were connected (a) with At-al-as "the divine Sun," and (b) with tit "the deluge." But this, if true, is only the exoteric version. Esoterically, the meaning of their symbols depends on the appellation, or title, used. The seven mysterious, awe-inspiring great gods—the Dioscuri,[420] the deities surrounded with the darkness of occult nature—become the Idei (or Idaeic finger) with the adept-healer by metals. The true etymology of the name lares (now signifying "ghosts") must be sought in the Etruscan word "lars," "conductor," "leader." Sanchoniathon translates the word Aletae as fire worshippers, and Tabor believes it derived from Al-Orit, "the god of fire." Both are right, as in both cases it is a reference to the Sun (the highest God), toward whom the planetary gods "gravitate" (astronomically and allegorically) and whom they worship. As Lares, they are truly the Solar Deities, though Faber's etymology, who says that "lar" is a contraction of "El-Ar," the solar deity, is not very correct. They are the "lares," the conductors and leaders of men. As Aletae, they were the seven planets -- astronomically; and as Lares, the regents of the same, our protectors and rulers—mystically. For purposes of exoteric or phallic worship, as also cosmically, they were the Kabiri, their attributes being recognised in these two capacities by the name of the temples to which they respectively belonged, and those of their priests. They all belonged, however, to the Septenary creative and informing groups of Dhyan Chohans. The Sabeans, who worshipped the "regents of the Seven planets" as the Hindus do their Rishis, held Seth and his son Hermes (Enoch or Enos) as the highest among the planetary gods. Seth and Enos were borrowed from the Sabeans and then disfigured by the Jews (exoterically); but the truth can still be traced about them even in Genesis.[421] Seth is the "progenitor" of those early men of the Third Race in whom the "Planetary" angels had incarnated—a Dhyan Chohan himself, who belonged to the informing gods; and Enos (Hanoch or Enoch) or Hermes, was said to be his son—because it was a generic name for all the early Seers ("Enoichion"). Thence the worship. The Arabic writer Soyuti says that the earliest records mention Seth, or Set, as the founder of Sabeanism; and therefore that the pyramids which embody the planetary system were regarded as the place of sepulchre of both Seth and Idris (Hermes or Enoch), (See Vyse, "Operations," Vol. II., p. 358); that thither Sabeans proceeded on pilgrimage, and chanted prayers seven times a day, turning to the North (the Mount Meru, Kaph, Olympus, etc., etc.) (See Palgrave, Vol. II., p. 264). Abd Allatif says curious things about the Sabeans and their books. So does Eddin Ahmed Ben Yahya, who wrote 200 years later. While the latter maintains "that each pyramid was consecrated to a star" (a star regent rather), Abd Allatif assures us "that he had read in Sabean books that one pyramid was the tomb of Agathodaemon and the other of Hermes" (Vyse, Vol. II., p. 342). "Agathodaemon was none other than Seth, and, according to some writers, Hermes was his son," adds Mr. Staniland Wake in "The Great Pyramid," p. 57. Thus, while in Samothrace and the oldest

evening: a spotless record, knowledge, stimulating conversation—but he had no love. She had nothing to offer Christ that evening but a terrible record. She was almost assuredly illiterate, and she couldn’t talk for crying. But she had love.

We pray for all the people of Your world, our sisters and brothers whose names we may not know but whose lives are ultimately precious in Your sight. With all our hearts, we pray for all Your children everywhere—yes, everywhere,” he said, emphatically stressing the last word. After praying for others, he turned the prayers to himself and to the graduates: “And finally we offer our strengths and our weaknesses, our joys and our sorrows to Your never-ending care. Help us to remember all through our lives that we never need to do difficult things alone, that Your presence is simply for the asking and our ultimate future is assured by Your unselfish love. In our deepest gratitude we offer this prayer. Amen.

The gospel call to repent and believe has been replaced with a call to accept Christ and repeat the sinner’s prayer, which is often at the end of tracts and the conclusion of emotional and often manipulative public invitations.

In Whitefield’s day, carnal people found assurance in their baptism and confirmation. In our day, the same kind of carnal people find their assurance in the apparent sincerity of a decision they once made and a prayer they once prayed.

When Christ is supreme in the heart, joy fills it. When He is Lord of every desire, the Source of every motive, the Subjugator of every lust, then will joy fill the heart and praise ascend from the lips. The possession of this involves taking up the cross every hour of the day; God has so ordered it that we cannot have the one without the other. Self-sacrifice, the cutting off of a right hand, the plucking out of a right eye, are the avenues through which the Spirit enters the soul, bringing with Him the joys of God’s approving smile and the assurance of His love and abiding presence. Much also depends upon the spirit in which we enter the world each day. If we expect people to pet and pamper us, disappointment will make us fretful. If we desire our pride to be ministered to, we are dejected when it is not. The secret of happiness is forgetting self and seeking to minister to the happiness of others. "It is more blessed to give than to receive," so it is a happier thing to minister to others than to be ministered to.

We are not only saved but safe. Not only insured but assured. Not only helped but are helpers

Faith in God is full assurance of hope.

God’s light not only exposes deep things in our souls, but it also can produce the assurance of warmth. It can illuminate our surroundings, bring clarity to our path, and instill confidence in God’s direction.

When Lovelace speaks of warming oneself “at the fire of God’s love,” he is describing what it means to meditate on the righteousness we have in Christ through his sacrificial death. If we don’t meditate on that until our hearts are hot with assurance, we will “steal love and self-acceptance” from worldly achievements, beauty, and status.