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The Way of Love Our Path

The Way of Love Our Path

The Way of Love Our Path

(Take a break and read how agape is expressed in the New Testament).

One author defined agape love as:  love for others that’s inclusive of a love for God, nature, strangers, or the less fortunate.  It’s generally an empathetic love toward humanity itself and is sometimes connected to altruism since it involves caring for and loving others without expecting anything in return.  This sort of pay-it-forward love—people helping others selflessly—is the foundation of great societies and communities.  As for our native tongue, I find it lacking in its ability to covey the length, breadth, and depth of Christ’s love to us and through us to a lost and dying world.  For we see before us and in us the outpouring of what is referred to as the total depravity of man!

The contextual pericope for the verse visually displayed might be:  The Way of Love Our Path. However, there are 56 other passages using the word agape that are included below if you dare to read them!  Better yet, pray that Christ would give each of us an eternal appointment to share His agape love today!

“If I could speak all the languages of earth and of angels, but didn’t love others, I would only be a noisy gong or a clanging cymbal. If I had the gift of prophecy, and if I understood all of God’s secret plans and possessed all knowledge, and if I had such faith that I could move mountains, but didn’t love others, I would be nothing. If I gave everything I have to the poor and even sacrificed my body, I could boast about it; but if I didn’t love others, I would have gained nothing. Love is patient and kind. Love is not jealous or boastful or proud or rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged. It does not rejoice about injustice but rejoices whenever the truth wins out. Love never gives up, never loses faith, is always hopeful, and endures through every circumstance. Prophecy and speaking in unknown languages and special knowledge will become useless. But love will last forever! Now our knowledge is partial and incomplete, and even the gift of prophecy reveals only part of the whole picture! But when the time of perfection comes, these partial things will become useless. When I was a child, I spoke and thought and reasoned as a child. But when I grew up, I put away childish things. Now we see things imperfectly, like puzzling reflections in a mirror, but then we will see everything with perfect clarity. All that I know now is partial and incomplete, but then I will know everything completely, just as God now knows me completely. Three things will last forever—faith, hope, and love—and the greatest of these is love.” (1 Corinthians 13:1–13, NLT)

ἀγάπη in ESV


Matthew 24:12


And because lawlessness will be increased, the love of many will grow cold.



John 15:9


As the Father has loved me, so have I loved you. Abide in my love.



John 15:10


If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love.



John 17:26


I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.”



Romans 5:5


and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.



Romans 12:9


Let love be genuine. Abhor what is evil; hold fast to what is good.



Romans 13:10


Love does no wrong to a neighbor; therefore love is the fulfilling of the law.



1 Corinthians 4:21


What do you wish? Shall I come to you with a rod, or with love in a spirit of gentleness?



1 Corinthians 8:1


Now concerning food offered to idols: we know that “all of us possess knowledge.” This “knowledge” puffs up, but love builds up.



1 Corinthians 13:4


Love is patient and kind; love does not envy or boast; it is not arrogant



1 Corinthians 13:8


Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away.



1 Corinthians 13:13


So now faith, hope, and love abide, these three; but the greatest of these is love.



1 Corinthians 16:14


Let all that you do be done in love.



1 Corinthians 16:24


My love be with you all in Christ Jesus. Amen.



2 Corinthians 5:14


For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died;



2 Corinthians 6:6


by purity, knowledge, patience, kindness, the Holy Spirit, genuine love;



2 Corinthians 8:7


But as you excel in everything—in faith, in speech, in knowledge, in all earnestness, and in our love for you—see that you excel in this act of grace also.



2 Corinthians 13:14


The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.



Galatians 5:22


But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,



Ephesians 1:4


even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love



Ephesians 3:17


so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love,



Ephesians 4:2


with all humility and gentleness, with patience, bearing with one another in love,



Ephesians 4:15


Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ,



Ephesians 4:16


from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.



Ephesians 5:2


And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.



Ephesians 6:23


Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ.



Philippians 1:9


And it is my prayer that your love may abound more and more, with knowledge and all discernment,



Colossians 2:2


that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ,



1 Thessalonians 3:12


and may the Lord make you increase and abound in love for one another and for all, as we do for you,



1 Thessalonians 5:13


and to esteem them very highly in love because of their work. Be at peace among yourselves.



2 Thessalonians 1:3


We ought always to give thanks to God for you, brothers, as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing.



1 Timothy 1:5


The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.



1 Timothy 2:15


Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.



1 Timothy 4:12


Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity.



2 Timothy 1:13


Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus.



2 Timothy 3:10


You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness,



Titus 2:2


Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness.



Philemon 7


For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you.



1 Peter 4:8


Above all, keep loving one another earnestly, since love covers a multitude of sins.



1 John 2:5


but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him:



1 John 2:15


Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.



1 John 3:17


But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?



1 John 4:7


Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God.



1 John 4:8


Anyone who does not love does not know God, because God is love.



1 John 4:9


In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him.



1 John 4:10


In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.



1 John 4:12


No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.



1 John 4:16


So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him.



1 John 4:17


By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world.



1 John 4:18


There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.



1 John 5:3


For this is the love of God, that we keep his commandments. And his commandments are not burdensome.



2 John 3


Grace, mercy, and peace will be with us, from God the Father and from Jesus Christ the Father’s Son, in truth and love.



2 John 6


And this is love, that we walk according to his commandments; this is the commandment, just as you have heard from the beginning, so that you should walk in it.



3 John 6


who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God.



Jude 2


May mercy, peace, and love be multiplied to you.



Jude 21


keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life.




The Head and the Body

The Head and the Body

The Head and the Body

That we may grow up into Him in all things, Which is the head, even Christ; from Whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.  Ephesians 4:15, 16.

Great S. Mary’s Church, 22nd Sunday after Trinity, 1870.

My text last Sunday appealed to the secret experience of the individual heart: my text to-day refers to the mutual relations and interdependencies of a vast and varied society. The theme then was necessarily concentrative; the theme now will be essentially diffusive.

I introduced the text as taken from the Epistle to the Ephesians. At the very outset this statement needs amendment; for, if true, it is only partially true.

We know now that the Epistle, which we are accustomed so to designate, was addressed to a much wider circle of readers. As S. Peter later writes to the strangers scattered throughout several districts in Asia Minor, as S. John later still addresses the Divine message to the principal Churches of the Roman province called Asia, so (there is good reason to think) the destination of S. Paul’s letter was not Ephesus only, the metropolis of the region, but all the Christian communities established in the several populous centres—perhaps throughout the province, perhaps extending over a still wider area. This result we may consider to be established by recent investigation and criticism. In the copies used by more than one of the ancient fathers, the words ‘in Ephesus’ were absent from the opening verse. They are wanting in the two oldest MSS which time has spared to us. Plainly these copies were derived from an archetype, in which a blank had been left for the name of the Church and had never been filled in. Another still more ancient writer called this the Epistle to the Laodiceans. Clearly he fell in with a copy addressed, not to Ephesus, but to Laodicea. And, if it be asked, how the common title prevailed, how the Church came to receive this as an Epistle to the Ephesians, the answer is simple. From Ephesus, the most populous city and the most important Church, the political and ecclesiastical metropolis of the region, the most numerous copies would be disseminated; and as some definite title was necessary, Ephesus, occupying this vantage ground, usurped the room and displaced the name of the other Churches in the heading of the Epistle.

The Epistle was an encyclical, a catholic Epistle. This hypothesis, as it is demanded by external testimony, is necessary also to explain the internal character of the letter. Critics had observed that there was an entire absence of all personal and local allusions in it, and they had objected that in a communication written to a Church, with which the Apostle was on the closest and most affectionate terms, in which he had resided three whole years, labouring night and day, this silence was most strange and inexplicable. They were therefore disposed to question the Apostolic authorship. Certainly, if it had been addressed to the individual Church of Ephesus, I do not know how we could explain the absence of all marks of individuality, or what answer could be given to the objection founded thereupon. But criticism has solved the difficulties, which itself created. It has pulled down, only to build up on a broader and stronger basis. It has vindicated the Epistle to S. Paul, but it has denied the claims of Ephesus as the exclusive destination.

Copies then of this circular letter were entrusted to the bearer, Tychicus, who (as you will remember) is charged in the letter itself to deliver orally the special messages, the special information, which S. Paul desired to communicate to each Church severally. Thus one copy would be left at Ephesus, another at Sardis, a third at Thyatira, a fourth at Laodicea, and so with the remaining Churches to which the several transcripts were addressed. Laodicea was the chief city of the district in which the smaller town of Colossæ was situated. The Epistle to the Colossians was despatched at the same time, and by the same messenger, as this circular letter. Hence the Colossians are charged to get and read the copy which was sent to the neighbouring Laodicea. If there was any obscurity in the terms of this brief message, Tychicus, the bearer of both letters, was at hand to clear it up.

This is perhaps one of the most instructive results of Biblical criticism. But I should not have dwelt so long upon the subject merely for the sake of its critical interest. In all S. Paul’s Epistles the subject-matter is determined by the destination. This is especially the case with the letter before us. Its encyclical character explains its main theme—the Church as one, and yet manifold; one, as united in Christ; manifold, as comprising various members, various functions.

The Churches, to which the letter was addressed, had their several capacities, their distinct interests, their special advantages and their special temptations. The respective messages addressed in the Apocalypse to the Seven Churches enable us to appreciate the different tempers and conditions of these several communities. Side by side were the Church of Smyrna which in spite of poverty was rich, and the Church of Laodicea which boasting of its wealth was miserably poor; side by side, the Church of Ephesus which had left its first love, and the Church of Thyatira whose last works were more than the first; side by side, the Church of Pergamos where prevailed the doctrine of Balaam, the excess of Gentile sensuality, and the Church of Philadelphia where was established the synagogue of Satan, the excess of Jewish formalism.

Addressing these various communities, the Apostle cannot occupy himself with the refutation of individual errors, with the remedy of individual needs. Rather he seeks for some one grand comprehensive theme, which shall correspond to the comprehensive destination of the Epistle. This theme he finds in the idea of the Church as embracing all the Churches, the ideal community regarded as one harmonious whole, but comprising diverse branches, diverse offices, diverse members. Starting from the phenomenon of variety, he arrives at the idea of unity. He seeks the centre of union, the principle of cohesion, in Christ the Head. They all are one body, animated by one spirit; they all acknowledge one faith, into which they have been admitted by one baptism; they all are united in the one Lord, and through Him draw near to the one God and Father of all, Who is above all, and through all, and in all.

This then—the relation of the many to the One, of the Christians and the Churches to Christ and to one another through Christ—is the main theme of the Epistle. In one form or another it will be discerned running through paragraph after paragraph, inspiring alike the doctrinal statements and the practical injunctions; and it culminates in the words of the text.

Under three images especially this relation is developed.

1. The Church is the Bride; Christ is the Bridegroom. Here a special aspect of this connexion is figured. The purity of love, the singleness of devotion, the perfection of obedience, the entire oneness of interests and aims—these are the features especially brought out. ‘They twain shall be one flesh.’ ‘This is a great mystery.’ ‘I speak concerning Christ and the Church.’

2. The Church is a Temple; Christ the Chief Corner-Stone. This again, though a very expressive image, is yet partial. The compactness, the coherence, are prominent in it. The succession of layers, the stratification of the edifice, is also significant. And lastly, the object of the erection, the indwelling of the Spirit, finds its proper place.

3. But far more expressive and more full is the third and remaining image, the image of the text. Christ is the Head; the Church is the Body; each individual is a member, a limb, of the whole. This image supplies what was deficient in the last, the idea of mobility, vigorous life, diffused through the whole from one central, guiding, inspiring, vivifying power, the idea of an internal principle of growth, the idea of infinite variety of conditions, functions, needs, in the several parts, and combined with this the idea of the closest sympathy and interdependency, so that each is sensitive to the action of the other, and each necessary to the well-being of the whole.

The language of the text is not free from exceptional difficulties. Of these, however, I need not speak. They do not affect the significance of the image, either as a whole or in its several parts; and therefore they may well be neglected.

Setting aside these minor points as unimportant, we may paraphrase the passage thus.

The Church of Christ is one colossal being, a single body animated by a single soul. It has not yet attained its maturity; its powers are still undeveloped; its growth still imperfect; it has hardly yet passed its infancy. But grow it will, and grow it must, for growth is the law of its being. And this growth can only be attained in one way. Connexion with the Head is the indispensable condition; obedience to the Head the inseparable accompaniment. As in the human body there is an almost infinite variety of parts—bones, muscles, veins, arteries, nerves; so likewise in the Church you have the same manifold combination of diverse elements—different individuals, different capacities, different communions, different nationalities. Each one of these supplies some distinct want, performs some distinct office, which is necessary to the well-being of the whole. We speak of a good constitution. If a man has a good constitution, we say, he will rally after this or that attack, he will survive this or that wound. What is implied by this? That the setting together of the different parts, which combine to form the body, is harmonious; that the machinery of the human frame, as a whole, works well, works without any jarring or any entanglement; that not only each part has its proper development, but that the relative adjustment of the parts is true; that they preserve their separate independence, and yet respect their mutual interdependence. In like manner the different branches, functions, capacities in the Church work separately, but work for and into each other. They are knit together in one compact whole. Nay, more than this. They cannot exist separately. It is this very connexion that preserves their vitality. It is by adaptation and contact with the neighbouring parts, and through these with the whole body, that each receives that degree and that kind of nutriment which is necessary to sustain it.

But the centre of this cohesion, this correlation, this cooperation, is the Head. Here resides the power which controls, commands, animates, harmonizes the whole. Through orders transmitted from this central government, each part receives its directions, and in obedience thereto fulfils its work. Each acts singly; each performs its own task. The eye sees, and the feet walk, and the hands handle; and, so far as regards the particular action of each, there is no direct connexion between them. It is just because there is a centre of union, to which each severally refers, that the functions of all are directed to some one definite end, and that an adequate result is achieved.

Thus composed, thus united, thus controlled, the body grows—grows towards its ideal limit, the full moral stature, the perfect standard, of which the Person and the Life of Christ are the measure; while, throughout, the pervading element in which it moves, which it breathes, from which it derives sustentation and strength, is love.

This image of the Head and the Body must have had a speaking significance to the Apostle’s contemporaries. To ourselves it presents itself with even greater vividness and force, in the light of later discoveries. The two main points in this relation are summed up in the two prepositions used to describe it in the text—‘into Him’ and ‘from Him.’ There is a concentrative energy tending towards the Head; and there is a diffusive energy spreading from the Head.

The head, the brain, is the initiative centre of our actions; and it is also the receptive centre of our sensations. From it all the various motions of the body are originated; and to it the manifold impressions of the senses are communicated. By two sets of nerves, as by two sets of telegraphic wires, this twofold communication with the head, as the central office, the seat of government in the human frame, is maintained. By the one set, the brain, the thinking, planning, originating power, transmits its orders to the furthest member; the order is received; the muscle contracts; the joint is moved; and the hand holds, or the foot walks. By the other set, the reverse process is carried on; the grasp which presses the hand, the rays which strike the eye, the pulsations which beat on the ear, all these are transmitted to the centre, and the corresponding sensation is thereby and there produced.

Such also is the relation of Christ to the Church. His control guiding the various members, and His sympathy feeling with the various members—these are the functions which this image brings clearly out.

1. There is the controlling power. The direction, the influence, the illuminating, guiding energy of the Eternal Word of God, is infinitely varied and extends throughout mankind. Of this however I do not intend to speak, though in these Epistles of S. Paul it assumes a prominent place. But it is rather the more definite, concentrated form of this control, which the same Word exerts, as the Incarnate Christ, not as the Head only of Universal Nature, but as the Head of the Church specially, that we are led by the text to consider. His teaching, His example, His Incarnation and Passion are the manifestation of the Father’s love, His Resurrection is the manifestation of the Father’s power—these are the outward agency; the Spirit, Which the Father sendeth in His name—this is the invisible medium, through which He controls and enlightens and directs His Church. Thus He communicates the Almighty Will to us. Not veiling but revealing the Father, not interposing between man and God, but reflecting God to man, He acts upon the Church. And it is just according as we, the individual members of His Body, preserve our communication with Him; according as (in the language of the parallel passage in the Epistle to the Colossians) we ‘hold fast the Head,’ that is, according as our life is conformed to His life, our spirit interpenetrated with His Spirit, our being incorporated in His Being, that His orders are duly received, prompt, healthy, vigorous action ensues, and the will of the Father is done. The joint may be dislocated by worldly indulgence and distraction; or the limb may be paralysed by spiritual carelessness. If so, there will be no response, or no adequate response, to the message transmitted. But if the communication is intact, then, by a necessary spiritual law, action must follow, obedience must be complete.

2. But, secondly, the sympathetic office of Christ is suggested by the image. As the natural body, so also the spiritual body has its system of nerves, which communicate the sensations of its lowest, most distant, members to the Head. This entire sympathy of Christ is no after-thought of the Apostle’s, no idle fancy of an overwrought imagination, or outgrowth of unrestrained metaphor. The ‘crucifying of the Son of God afresh’ has its parallel in Christ’s own declarations. No language of S. Paul or of the Epistle to the Hebrews can express this truth more strongly than His own words—recorded (be it observed) not in this instance by S. John, but by the other Evangelists—‘Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me.’ ‘Inasmuch as ye did it not unto one of the least of these, ye did it not unto Me.’ With the humblest member of His body He suffers: with the humblest member also He rejoices.

The image of the human body, as representing a society with its many members and various functions, was not new. The newness consisted in the significance of the Head. This was necessarily so; for the revelation of the Person, Who was the Head, was new. In the familiar apologue, addressed to the Roman crowd, the ‘kingly-crowned head,’ though it may be mentioned, means nothing, adds nothing, to the moral of the story. And if the popular application was defective, the philosophic was equally so. For the Stoic too spoke of society, of the world, of the universe, as one vast body of which individual parts and individual men were members. He went so far as to imagine it animated by one soul. But the image was vague, inarticulate, fruitless. It made no appeal to the experience, none to the heart, none to the consciences of men. He said nothing, could say nothing, of the Head. The body was to him a huge, headless, shapeless trunk, living a sort of unconscious, vegetable life, hanging together by a loose, uncertain, inappreciable bond.

This defect, which attended the popular and the philosophical application alike, was first supplied by the teaching of the Apostles, as it first became possible by the revelation of the Gospel. The Son of Man, the Pattern and Ideal of humanity, the Chief of His race, the Son of God, the Image of the Father, the Incarnation of the Divine Word—He Who centred in Himself both natures, He and He only could claim this place. From Him all the members must draw their inspiration, their strength; to Him all the members must direct their actions, must render their account. To hold fast to Him, to grow into Him, this has been the secret of the highest life. Above all the jarring conflicts of creeds, amid all the distracting forms of Church polity, this presence, this consciousness, this intimate relation, has been the one constant, guiding, inspiring, strengthening, renovating energy. And, in and by His name, lives of unsullied saintliness have been lived, and works of transcendent heroism wrought, by men in different ages, of different Churches, in different lands; because through Him they all alike have grown into a more perfect knowledge of the truth and the perfections of the Eternal Father.

But the image in the text speaks especially of the diversity resulting in unity. It tells of a harmony which comes from the due performance by each several member of its special function, the energetic working of every part in its proper measure or relation—for so it would seem we should translate the words κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους.

There is an ideal of the Church, which confuses unity with uniformity, which would force every section and every individual into the same mould, which would exact of every age the same work, and is disappointed in not finding what it exacts. This is not the Apostle’s conception. Uniformity would be fatal to the higher harmony which he requires. The unvaried repetition of the same function would be comparatively barren. The richness and the fulness of the result depend on the countless variety of the energies thus working together. ‘All the members have not the same office.’ ‘If they were all one member, where were the body?’

The examples, which the Apostle selects, are necessarily limited to the experience of the infant Church; but the principle is of the widest application. To us, who can look back on a history of eighteen centuries, the image will speak with much fuller significance than to S. Paul’s immediate hearers. We may observe, how each great subdivision of the human race in turn has contributed its special work to the building of the Church; how the intellectual subtlety of the Greek was instrumental in drawing up her creeds and elucidating her doctrines; how the instinct of organization and the respect for order in the Latin moulded and strengthened her political and social life; how the self-devoting enthusiasm of the Celt gave the immediate impulse to her greatest missionary labours; how the truthfulness and stedfastness of the Teuton reformed her corruptions and brought her into harmony with the intellectual and the social acquisitions of a more enlightened age. We might turn from Churches to individuals; and we might point out, how an Origen, an Athanasius, a Benedict of Nursia, a Francis of Assisi, a Luther, each in his generation by his special gift, his special energy, introduced a distinct element, did a distinct work in the Church. Nay, we might even appeal to sects, and shew that however one-sided, however erroneous, each nevertheless has contributed something, has brought into prominence some neglected or half-forgotten aspect of truth. In this and diverse ways we might illustrate the Apostle’s image of ‘the whole body fitly joined together and compacted by that which every joint supplieth.’

But the task would be long. And the time which remains will be better employed in directing the lesson of the image to ourselves.

We here are all members of one body, of a whole compacted of various parts, are members of an University.

An University may be regarded as a Church within a Church, a Church viewed especially from its intellectual side. The name, and the thing alike, imply the same idea as the image of the text—multiplicity and unity—not manifoldness only, but manifoldness resulting in harmony and in oneness.

(1) This is an University of sciences. Such is the original idea of the term. It aims, or it should aim, at teaching every branch of knowledge. Each of us selects, or should select, his own study or studies, as the object of all the energies and powers of his mind. If I venture to urge the lesson of the text in connexion herewith, it is because I feel that these our studies will be pursued most truthfully and most profitably in the spirit there recommended, and that the consecration of the intellect to God thus attained is the highest achievement of man. And by pursuing our studies in the spirit of this image I mean two things; first, that each individually should follow his own pursuit with all his might; and secondly, that there should be no jealousy, no impatience, no contempt, of the studies of others.

I do not think either caution unneeded at the present time. As the sphere of human knowledge enlarges, it becomes more and more necessary, that each should make choice of his pursuit and concentrate himself on this. He should make his choice, and he should believe in his work. No branch of study is contemptible, none is fruitless. Each has its place, each conduces to the well-being of the whole. ‘Nay, much more those members of the body, which seem to be more feeble, are necessary.’ Not to make a brilliant display, not to satisfy an appetite for diffusive reading, not to dissipate our intellectual energies, but to achieve something, to add something—however little—to the store of human knowledge—this should be the aim of all.

But this caution is not complete without the other. It is not only necessary that we should believe in our own work, but also that we should leave room for the work of others. This conflict between the old studies and the new, between theologians and men of science, between the investigation of the faculties of mind and the investigation of the phenomena of nature, should have no place with us. There is need of all; there is room for all; there must be no jealousy or depreciation of any, for none can be spared. Reason tells us, as S. Paul tells us, that ‘if one member suffer, all the members suffer with it.’ Reason shews us, as S. Paul shews us, a more excellent way, a comprehensive charity in the intellectual as in the social community, which ‘beareth all things, believeth all things.’ Thus bearing and thus believing, content ‘to labour and to wait,’ we shall look forward in faith to the time when the unity to which science, not less than religion, points, shall be attained, when the manifold cords of human knowledge shall be knotted in one, and attached to the throne of Heaven.

(2) But this is not only an University of studies; it is also an University of men. We bring to this place our different trainings, different experiences, different capacities. We each contribute something, and we receive much in turn. Here, if anywhere, the lesson of the text is exhibited in daily life, written in large characters that he may run that reads. This our body is large enough to afford the requisite variety, and small enough to be sensitive throughout to the healthy or unhealthy working of each individual part. A good example is more immediately felt here than elsewhere; a bad example spreads with fatal rapidity. Here, if anywhere, the moral interdependence of the members is close and sympathetic. Here no man can evade responsibility, no man can live to himself. If he is not a centre of light and health, he must become a centre of darkness and disease. He may count many a habit innocent, because he does not trace any immediate evil consequences to his own character. Could he hold it so, if he saw its effect on others? A lavish personal expenditure, for instance, seems to him very allowable, if it does not exceed his means; but extravagance in one calls forth extravagance in others, and the disease thus feeds itself, and his expensive tastes beget a fashion of expenditure which may prove the ruin of many a poorer man, both body and soul. Or he is reckless in his language, talks lightly of moral obligations, talks scoffingly of religious truths or religious men. To himself this does not mean much; it is a random shaft shot idly into the air; but it has lodged in another’s breast, has poisoned his thoughts, has mortally wounded his moral nature. ‘I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment.’

It is enough, more than enough, to answer for our own ill deeds. It will be an intolerable, crushing load, if we have to bear also the burden of another’s sins. The curse of one thus misled, thus degraded, thus lost by our carelessness, might well ‘drag to hell a spirit from on high.’ Remember this now. Resolve thus much at least, that through your influence, your example, no member of the body shall suffer. And to render this your resolution effectual, you will not forget that one safe way, and one only, is open; that, if you would do your duty to the members, you—each one of you individually,—must preserve healthy, vigorous, intimate connexion with the Divine Head. So only will you do your several parts. So only will harmonious action ensue. So only will the whole body grow ever more and more to the edifying of itself in love.

Lightfoot, J. B. (1890). Cambridge Sermons. London; New York: MacMillan and Co. (Public Domain)

Keep Loving

Keep Loving

Be devoted to one another in love. Honor one another above yourselves.  Romans 12:10

Do you ever catch yourself saying you don't like someone or someone drives you nuts?  Basically less than kind terms about people you know or maybe a total stranger!  I try my best to not let bad things about people come out of my mouth.  Maybe someone hurt you and you feel justified saying ugly stuff about them, mostly behind their back.  There really isn't a justification for a follower of Christ.

If you deal with speaking ugly about people whether friend or stranger try this.  Say to yourself, "I love that person. I love that person too."  Basically love them through Jesus with His love. Humanly we may get so angry but allow God inside to transform you.  Let Him pave the way to a kinder and gentler you.

Before you know it you may truly love your enemies.  Give it a try!

PRAYER:  I know I am an imperfect person.  I know also it is very important to control my mouth as well as my thoughts.  Help what I say and think bring glory to you.  In Jesus' name.  Amen.

Becky Juett Miller
God's Lemonade Stand

Love Those Who Hate You

Love Those Who Hate You

But I tell you, love your enemies and pray for those who persecute you.  Matthew 5:44

Social media has created a monster of sorts.  I admire those friends of mine who have not felt the urge to get on it for whatever reason. It has created a new modern phenomena,  that being superficial friendships and the dreaded monster of being unliked or unfriended. Ouch, those words sting don't they?

Don't put too much stock in Facebook first of all.  To be a friend you have to be a friend and that means spending time with your friends and making time for them.  There may be those who have been your friend in real life but now don't like you anymore.  I can't imagine not liking people cause I was taught to love and be kind.  Not everyone is the same. Sometimes deep rooted problems can cause reactions to different people as well so don't  take everything real hard if it happens to you. 

Your job as a follower of Jesus is to love and not hate.  That means the vile politician, the rude store clerk, the difficult co worker, the aloof family member, the divisive inlaws, even those who curse you.  Pray for these people.  Maybe something has hurt a person that has created the monster they have become.  Continue to pray God would help you love them, period!

PRAYER:  Your desire is for me to be a representative of you and your kingdom. I can't do that gossiping, backbiting, hating, and judging.  Create in me a renewed heart full of love and compassion.  In Jesus' name. Amen.

Keep Loving

Keep Loving

Be devoted to one another in love. Honor one another above yourselves. Romans 12:10

Do you ever catch yourself saying you don't like someone or someone drives you nuts? Basically less than kind terms about people you know or maybe a total stranger! I try my best to not let bad things about people come out of my mouth. Maybe someone hurt you and you feel justified saying ugly stuff about them, mostly behind their back. There really isn't a justification for a follower of Christ.

 If you deal with speaking ugly about people whether friend or stranger try this. Say to yourself, "I love that person. I love that person too." Basically love them through Jesus with His love. Humanly we may get so angry but allow God inside to transform you. Let Him pave the way to a kinder and gentler you.

Before you know it you may truly love your enemies. Give it a try!

PRAYER: I know I am an imperfect person. I know also it is very important to control my mouth as well as my thoughts. Help what I say and think bring glory to you.

In Jesus' name. Amen.


Becky Juett Miller
God's Lemonade Stand

Christian Military Fellowship

An Indigenous Ministry • Discipleship • Prayer • Community • Support
Encouraging Men and Women in the United States Armed Forces, and their families, to love and serve the Lord Jesus Christ.

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  • Address:
    PO Box 1207, Englewood, CO 80150-1207

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