Stewardship Saint Quotes

The bread which you hold back belongs to the hungry; the coat, which you guard in your locked storage-chests, belongs to the naked; the footwear mouldering in your closet belongs to those without shoes. The silver that you keep hidden in a safe place belongs to the one in need. Thus, however many are those whom you could have provided for, so many are those whom you wrong.

And it is also the story of Norman Kent, who was his friend, and how at one moment in that adventure he held the fate of two nations, if not of all Europe, in his hands; how he accounted for that stewardship; and how, one quiet summer evening, in a house by the Thames, with no melodrama and no heroics, he fought and died for an idea.

The best and most convincing disguise for fear is virtue itself, or godliness. Then it never looks like fear. For fear to survive, it must look like reason, prudence, common-sense, intelligence, the need for social order, morality, religion, obedience, justice or even spirituality. It always works. What better way to veil vengeance than to call it justice? What better way to cover greed than to call it responsible stewardship? Only people who have moved beyond ego and controlling of all outcomes, only those practiced at letting go, see fear for the impostor that it is. To be trapped inside of your small ego is always to be afraid.

EPHESIANS 3 For this reason I, Paul,  o a prisoner for Christ Jesus  p on behalf of you Gentiles— 2assuming that you have heard of  q the stewardship of  r God’s grace that was given to me for you, 3 s how the mystery was made known to me  t by revelation,  u as I have written briefly. 4 v When you read this, you can perceive my insight into  w the mystery of Christ, 5which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. 6This mystery is [1] that the Gentiles are  x fellow heirs,  y members of the same body, and  z partakers of the promise in Christ Jesus through the gospel. 7 a Of this gospel I was made  b a minister according to the gift of  c God’s grace, which was given me  d by the working of his power. 8To me,  e though I am the very least of all the saints, this grace was given,  f to preach to the Gentiles the  g unsearchable  h riches of Christ, 9and  i to bring to light for everyone what is the plan of the mystery  j hidden for ages in [2] God  k who created all things, 10so that through the church the manifold  l wisdom of God  m might now be made known to  n the rulers and authorities  o in the heavenly places. 11This was  p according to the eternal purpose that he has realized in Christ Jesus our Lord, 12in whom we have  q boldness and  r access with  s confidence through our  t faith in him. 13So I ask you not to lose heart over what I am suffering  u for you,  v which is your glory.

Logograms pose a more difficult question. An increasing number of persons and institutions, from archy and mehitabel to PostScript and TrueType, come to the typographer in search of special treatment.In earlier days it was kings and deities whose agents demanded that their names be written in a larger size or set in a specially ornate typeface; not it is business firms and mass-market products demanding an extra helping of capitals, or a proprietary face, and poets pleading, by contrast, to be left entirely in the vernacular lower case. But type is visible speech, in which gods and men, saints and sinners, poets and business executives are treated fundamentally alike . Typographers, in keeping with the virtue of their trade, honor the stewardship of texts and implicitly oppose private ownership of words.

hast sent.” [John 17:3.]32 I stand now, in what I might call the twilight of life, with the realization that in a not-far-distant day I shall be called upon to give an account of my mortal stewardship. . . . I am sure that we all love the Lord. I know that he lives, and I look forward to that day when I shall see his face, and I hope to

Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ's afflictions for the sake of his body, that is, the church, of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known, the mystery hidden for ages and generations but now revealed to his saints. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all his energy that he powerfully works within me.

Logograms pose a more difficult question. An increasing number of persons and institutions, from archy and mehitabel to PostScript and TrueType, come to the the typographer in search of special treatment. In earlier days it was kings and deities whose agents demanded that their names be written in a larger size or set in a specially ornate typeface; now it is business firms and mass-market products demanding an extra helping of capitals, or a proprietary face, and poets pleading, by contrast, to be left entirely in the vernacular lower case. But type is visible speech, in which gods and men, saints and sinners, poets and business executives are treated fundamentally alike. Typographers, in keeping with the virtue of their trade, honor the stewardship of texts and implicitly oppose private ownership of words. … Logotypes and logograms push typography in the direction of hieroglyphics, which tend to be looked at rather than read. They also push it toward the realm of candy and drugs, which tend to provoke dependent responses, and away from the realm of food, which tends to promote autonomous being. Good typography is like bread: ready to be admired, appraised, and dissected before it is consumed.