Quotations for November, 1996
Friday, November 1, 1996
Feast of All Saints
From every pulpit in the land it needs to be thundered forth that God still lives, that God still observes, that God still reigns. Faith is now in the crucible, it is being tested by fire, and there is no fixed and sufficient resting-place for the heart and mind but in the Throne of God. What is needed now, as never before, is a full, positive, constructive setting forth of the Godhood of God.
... A. W. Pink (1886-1952), Studies in the Scriptures, volume 5, IX.11, Nov. 1930, p. 261
(see the book; see also Ex. 20:2; Ps. 46:10; 100:3; Hab. 2:20; more at Faith, Fire, God, Life)
Saturday, November 2, 1996
Feast of All Souls
The antithesis between life and death is not so stark for the Christian as it is for the atheist. Life is a process of becoming, and the moment of death is the transition from one life to another. Thus it is possible for the Christian to succumb to his own kind of death-wish, to seek that extreme of other-worldliness to which the faith has always been liable, especially in periods of stress and uncertainty. There may appear a marked preoccupation with death and a rejection of all temporal things. To say that this world is in a fallen state and that not too much value must be set upon it, is very far from the Manichaean error of supposing it to be evil throughout. The Christian hope finds ambivalence in death: that which destroys, also redeems.
... Raymond Chapman (1924-2013), The Ruined Tower, London: G. Bles, 1961, p. 132
(see the book; see also Jer. 29:13; John 10:28; 1 Cor. 15:36; Phil. 1:21; more at Atheism, Death & Resurrection, Faith, Hope, Life, World)
Sunday, November 3, 1996
Feast of Richard Hooker, Priest, Anglican Apologist, Teacher, 1600
Commemoration of Martin of Porres, Dominican Friar, 1639
One hundred worshipers meeting together, each one looking away to Christ, are in heart nearer to each other than they could possibly be were they to become “unity” conscious and turn their eyes away from God to strive for closer fellowship.
... A. W. Tozer (1897-1963), The Pursuit of God , Christian Publications, 1982, p. 90
(see the book; see also John 17:22-23; 6:40; Rom. 14:5-7; 15:5-7; 1 Cor. 1:10; Eph. 4:2-7,11-13; Phil. 2:1-2; Col. 3:13-14; Heb. 12:1-2,14; 1 John 4:11-12; more at Christ, Fellowship, God, Heart, Unity, Worship)
Monday, November 4, 1996
Almost everywhere political secularization was accompanied at length by a general decrease in religious observance. Theological matters ceased to be, if they had ever genuinely been, the main interest of the people. This does not mean that religion died out: far from it. But it became the interest, not of the whole, but of a section of the people. The Church, instead of being a recognized ruling authority, became what its Founder said it was, a little yeast in a large lump of dough. In some countries it barely maintained the right to exist; in others it had to adapt its methods to new conditions. But wherever possible it has continued openly to pursue the same ends, and has not ceased to declare what it believes to be the will of God even in the political sphere. Indeed, we may recognize a gain in the new situation. What it could once do by authority, it now seeks to do by persuasion.
... J. W. C. Wand (1885-1977), The Church Today, Baltimore, Md.: Penguin Books, 1960, p. 31-32
(see the book; see also Isa. 42:6-7; 60:1-3; Matt. 13:33; Acts 26:25-29; 2 Cor. 5:11; more at Attitudes, Church, Culture, Historical, Theology, Will of God)
Tuesday, November 5, 1996
[Mr. Gifford] made it much his business to deliver the people of God from all those false and unsound rests that, by nature, we are prone to take and make to our souls. He pressed us to take special heed that we took not up any truth upon trust—as from this, or that, or any other man or men—but to cry mightily to God that He would convince us of the reality thereof, and set us down therein, by his own Spirit in the holy Word.
... John Bunyan (1628-1688), Grace Abounding to the Chief of Sinners  The Whole Works of John Bunyan, v. I, London: Blackie, 1862, p. 20
(see the book; see also Mark 9:24; Acts 17:32-34; Rom. 14:5; 2 Tim. 3:16; more at God, Historical, Holy Spirit, Trust, Truth)
Wednesday, November 6, 1996
Feast of William Temple, Archbishop of Canterbury, Teacher, 1944
The paleontological evidence before us today clearly demonstrates ordered progressive change with the successive development of new faunal and floral assemblages through the changing epochs of our earth’s history. There should be no real conflict between science, which is the search for truth, and Christ’s teachings, which I hold to be truth itself. It is only when scientists remove God from creation that the Christian is faced with an irreconcilable situation.
... Wendell Phillips (1811-1884), Sheba’s Buried City, London: Pan Books, 1958, p. 67 fn
(see the book; more at Christ, Creation, Earth, Historical, Science, Search, Social, Truth)
Thursday, November 7, 1996
Feast of Willibrord of York, Archbishop of Utrecht, Apostle of Frisia, 739
We ought indeed to expect to find the works of God in such things as the advance of knowledge. Knowledge of the physical universe is not to be thought of as irrelevant to Christian faith [simply] because it does not lead to saving knowledge of God. In so far as it is concerned with God’s creation, physical science is a fitting study for God’s children. Moreover, the advance of scientific knowledge does negatively correct and enlarge theological notions—at the least, the geologists and astrophysicists have helped us to rid ourselves of parochial notions of God, and filled in some of the meaning of such phrases as “almighty.”
... David M. Paton (1913-1992), Christian Missions and the Judgment of God, London: SCM Press, 1953, p. 17
(see the book; see also Gen. 1:1; 2:1-2; Ps. 8:3-4; 19:1; Heb. 11:3; more at Faith, God, Knowledge, Salvation, Science, Social, Theology, Universe)
Friday, November 8, 1996
Feast of Saints & Martyrs of England
I could scarcely reconcile myself at first to this strange way of preaching in the fields, of which [Whitfield] set me an example on Sunday; having been all my life (till very lately) so tenacious of every point relating to decency and order, that I should have thought the saving of souls almost a sin, if it had not been done in a church.
... John Wesley (1703-1791), entry for March 29, 1739, Journal of the Rev. John Wesley, v. I, London: J. Kershaw, 1827, p. 177
(see the book; see also Matt. 5:1-12; Rom. 1:16; 11:13-14; 1 Cor. 9:19-22; more at Church, Example, Historical, Preach, Salvation, Sin, Soul, Sunday)
Saturday, November 9, 1996
Commemoration of Margery Kempe, Mystic, after 1433
The blessed and inviting truth is that God is the most winsome of all beings and in our worship of Him we should find unspeakable pleasure.
... A. W. Tozer (1897-1963), Whatever Happened to Worship?, Christian Publications, 1985, p. 28
(see the book; see also Ezra 6:15-16; Ps. 5:11-12; 27:4-6; Rom. 15:13; more at Blessing, God, Pleasure, Truth, Worship)
Sunday, November 10, 1996
Feast of Leo the Great, Bishop of Rome, 461
There was no point of controversy between Jesus and the Jews; Jesus brought no new doctrine unto them. Jesus said, What the masters in Israel teach, what the Pharisees and the Scribes teach, is perfectly correct. There was no dogma which was the cause of controversy between Jesus and the nation; there was no new custom that Jesus introduced: He went into the Temple every day, He observed the ordinances and festivals of Israel. What was the subject of dispute and controversy between Jesus and the Jews? It was no doctrine, it was no innovation, it was Jesus Himself whom they rejected. There was an antipathy in them to the person of Jesus: it was the Lord Himself whom they hated, because they hated the Father...But Jesus knew... that it was because He was one with God, because He was the express image of His being, because He was the perfect manifestation of the character of God, that they hated Him; and therefore Jesus was pained, not because they hated Him, but because they hated in Him the Father.
... Adolph Saphir (1831-1891), Christ and Israel, London: Morgan and Scott, 1911, p. 122-123
(see the book; see also Luke 8:20-21; John 1:11; 15:23-25; more at Custom, Dispute, Dogma, Father, God, Hatred, Israel, Jesus, Teach, Temple)
Monday, November 11, 1996
Feast of Martin, Monk, Bishop of Tours, 397
That God loves us in spite of our sin is the Gospel truth, but this truth can only be shared by words, since good deeds are easily [taken to show] the opposite—that we love God. Faith is not understood when [it is] only demonstrated by life. The more sanctified a life without the verbal witness, the greater the danger of the Christian’s goodness getting in the way. Should a person by the grace of God become easier to live with, he doesn’t need to call attention to it: it will speak for itself. He can instead seek to balance the reverse effect of the good image by occasionally speaking of the unfavorable realities within, those parts that are still changing. In this way, his external behavior by contrast can point to the power of God, rather than to the effort of man. When we decrease, He can increase, but not until.
... Paul G. Johnson (b. 1931), Buried Alive, Richmond: John Knox Press, 1968, p. 148
(see the book; see also John 3:30; Rom. 5:8; 1 Cor. 10:13; 2 Cor. 1:12; Phil. 3:12-15; Col. 1:10-12; more at Apologetics, Faith, God, Grace, Life, Love, Power, Sanctification, Sin, Truth, Witness)
Tuesday, November 12, 1996
The evidence for Christian truth is not exhaustive, but it is sufficient. Too often, Christianity has not been tried and found wanting—it has been found demanding, and not tried.
... John Baillie (1886-1960)
(more at Christianity not tried, Social, Truth)
Wednesday, November 13, 1996
Feast of Charles Simeon, Pastor, Teacher, 1836
You have your season, and you have but your season; neither can you lie down in peace, until you have some persuasion that your work as well as your life is at an end.
... John Owen (1616-1683), Works of John Owen, v. VIII, London: Johnson & Hunter, 1851, Serm. VIII, p. 355
(see the book; see also Job 7:1; Ps. 1:1-3; Eccl. 3:1-11; 9:10; 1 Cor. 15:47-48; more at Death & Resurrection, Life, Peace, Work)
Thursday, November 14, 1996
Commemoration of Samuel Seabury, First Anglican Bishop in North America, 1796
A Christian cannot help being free, because in the pursuit and attainment of his object, no one can either hinder or retard him.
... Lyof N. Tolstoy (1828-1910), The Kingdom of God is Within You , in The Complete Works of Lyof N. Tolstoi, v. XIV, New York: Thomas Y. Crowell Co., 1899, p. 196
(see the book; see also Isa. 61:1-3; John 8:32-36; Rom. 7:6; 8:1-2; 2 Cor. 3:17; Gal. 3:25; 5:1,13; 1 Pet. 2:16; more at Freedom, Purpose, Victory)
Friday, November 15, 1996
The Christian clearly understands that Jesus does not reveal all that is signified by the word “God,” but only as much as could be revealed through a perfect human personality living in absolute obedience to God’s will. The knowledge of God that men have by virtue of Jesus’ revelation is quite enough for men to live by in this life, and to live gloriously and thankfully by, Christians maintain—the knowledge that God the Creator, the Almighty and Eternal, the Lord of history, is man’s Heavenly Father, and that love might well be, and indeed is, the ultimate meaning of human existence.
... Frederick Ward Kates (1910-1987), A Moment Between Two Eternities, New York: Harper & Row, 1965, p. 3
(see the book; see also Matt. 17:1-9; Mark 9:2-8; Luke 9:28-35; John 1:1-2,14; 10:30; 14:21; Phil. 2:5-7; Heb. 4:15; Rev. 19:11-13; more at Existence, Father, God, Jesus, Knowing God, Love, Meaning, Obedience, Revelation)
Saturday, November 16, 1996
Feast of Margaret, Queen of Scotland, Philanthropist, Reformer of the Church, 1093
Commemoration of Edmund Rich of Abingdon, Archbishop of Canterbury, 1240
We get our moral bearings by looking at God. We must begin with God. We are right when, and only when, we stand in a right position relative to God, and we are wrong so far and so long as we stand in any other position.
... A. W. Tozer (1897-1963), The Pursuit of God , Christian Publications, 1982, p. 95
(see the book; see also Matt. 6:24; 12:50; Heb. 12:1-2; Rev. 22:14; more at God, Knowing God, Morality, Wrong)
Sunday, November 17, 1996
Feast of Hugh, Carthusian Monk, Bishop of Lincoln, 1200
[God desires] not that He may say to them, “Look how mighty I am, and go down upon your knees and worship,”—for power alone was never yet worthy of prayer; but that He may say thus: “Look, my children, you will never be strong but with my strength. I have no other to give you. And that you can get only by trusting in me. I can not give it you any other way. There is no other way.”
... George MacDonald (1824-1905), Annals of a Quiet Neighbourhood, v. I , London: Strahan & Co., 1873, p. 513
(see the book; see also Deut. 20:3-4; Isa. 40:31; Hag. 2:4; Zech. 8:13; Eph. 6:10; Phil. 4:13; Col. 1:10-12; 2 Tim. 4:17; Heb. 11:1; 1 Pet. 5:10; more at Faith, God, Power, Prayer, Strength, Trust, Worship)
Monday, November 18, 1996
What is Christ’s joy in us, but that He deigns to rejoice on our account? And what is our joy, which He says shall be full, but to have fellowship with Him? He had perfect joy on our account, when He rejoiced in foreknowing and predestinating us; but that joy was not in us, because we did not then exist; it began to be in us, when He called us. And this joy we rightly call our own, this joy wherewith we shall be blessed, which is begun in the faith of them who are born again, and shall be fulfilled in the reward of them who rise again.
... St. Augustine of Hippo (354-430), from Tractate 83 on the Gospel of John as quoted in A Commentary on the Holy Scriptures, vol. III, John Peter Lange & tr. Philip Schaff, New York: C. Scribner & Co., 1871, p. 485
(see the book; see also John 17:24; 15:11; Heb. 12:1-2; more at Blessing, Call, Christ, Faith, Fellowship, Jesus, Joy, Resurrection)
Tuesday, November 19, 1996
Feast of Hilda, Abbess of Whitby, 680
Commemoration of Elizabeth, Princess of Hungary, Philanthropist, 1231
Commemoration of Mechtild, Bèguine of Magdeburg, Mystic, Prophet, 1280
Where, then, does happiness lie? In forgetfulness, not indulgence, of the self. In escape from sensual appetites, not in their satisfaction. We live in a dark, self-enclosed prison, which is all we see or know if our glance is fixed ever downward. To lift it upward, becoming aware of the wide, luminous universe outside—this alone is happiness. At its highest level, such happiness is the ecstasy that mystics have inadequately described. At more humdrum levels, it is human love; the delights and beauties of our dear earth, its colors and shapes and sounds; the enchantment of understanding and laughing, and all other exercise of such faculties as we possess; the marvel of the meaning of everything, fitfully glimpsed, inadequately expounded, but ever present.
... Malcolm Muggeridge (1903-1990), Jesus Rediscovered, Garden City, N.Y.: Doubleday, 1969, p. 159
(see the book; see also Acts 12:6-11; Isa. 61:1-3; 60:1-5; Acts 2:46-47; 1 Cor. 13:12; more at Beauty, Earth, Happiness, Laughter, Love, Meaning, Satisfaction, Self, Understanding)
Wednesday, November 20, 1996
Feast of Edmund of the East Angles, Martyr, 870
Commemoration of Priscilla Lydia Sellon, a Restorer of the Religious Life in the Church of England, 1876
Let the seeking man reach a place where life and lips join to say continually, “Be thou exalted,” and a thousand minor problems will be solved at once. His Christian life ceases to be the complicated thing it had been before and becomes the very essence of simplicity.
... A. W. Tozer (1897-1963), The Pursuit of God , Christian Publications, 1982, p. 97
(see the book; see also Ps. 108:5; 8:1; 19:7; 21:13; 57:5,11; 116:6; 119:130; Matt. 11:25; 18:2-3; 2 Cor. 1:12; 3:18; 1 Pet. 2:2-3; more at Knowing God, Life, Man, Praise, Simplicity)
Thursday, November 21, 1996
We say, not lightly but very literally, that the truth has made us free. They [the denouncers of dogma] say that it makes us so free that it cannot be the truth. To them it is like believing in fairyland to believe in such freedom as we enjoy. It is like believing in men with wings to entertain the fancy of men with wills. It is like accepting a fable about a squirrel in conversation with a mountain to believe in a man who is free to ask or a God who is free to answer. This is a manly and a rational negation, for which I for one shall always show respect. But I decline to show any respect for those who first of all clip the wings and cage the squirrel, rivet the chains and refuse the freedom, close all the doors of the cosmic prison on us with a clang of eternal iron, tell us that our emancipation is a dream and our dungeon a necessity; and then calmly turn round and tell us they have a freer thought and a more liberal theology.
... Gilbert Keith Chesterton (1874-1936), The Everlasting Man, London: Hodder & Stoughton, 1925, Wilder Publications, 2008, p. 157-158
(see the book; see also John 8:31-32; 16:23-24; Gal. 5:1; more at Apologetics, Belief, Dogma, Emancipation, Freedom, God, Man, Truth)
Friday, November 22, 1996
Commemoration of Cecilia, Martyr at Rome, c.230
Commemoration of Clive Staples Lewis, Spiritual Writer, 1963
The faint, far-off results of those energies which God’s creative rapture implanted in matter when He made the worlds are what we now call physical pleasures; and even thus filtered, they are too much for our present management. What would it be to taste at the fountain-head that stream of which even these lower reaches prove so intoxicating? Yet that, I believe, is what lies before us... As St. Augustine said, the rapture of the saved soul will “flow over” into the glorified body. In the light of our present specialized and depraved appetites, we cannot imagine this [torrent of pleasure], and I warn everyone most seriously not to try. But it must be mentioned, to drive out thoughts even more misleading—thoughts that what is saved is a mere ghost, or that the risen body lives in numb insensibility. The body was made for the Lord, and these dismal fancies are wide of the mark.
... C. S. Lewis (1898-1963), The Weight of Glory, and other addresses, Macmillan Co., 1949, p. 14
(see the book; see also Ps. 8:3-8; Isa. 60:1-3; Col. 3:4; Heb. 1:3; 2:10; Rev. 22:1-5; more at Attitudes, God, Imagination, Pleasure, Salvation)
Saturday, November 23, 1996
Commemoration of Clement, Bishop of Rome, Martyr, c.100
We say, and we say openly, and while ye torture us, mangled and gory we cry out, “We worship God through Christ:” believe Him a man: it is through Him and in Him that God willeth Himself to be known and worshipped.
... Tertullian (Quintus S. Florens Tertullianus) (160?-230?), Tertullian: Apologetic and practical treatises [2nd-3rd century], Oxford: J. H. Parker, 1842, Apology, ch. XXI, p. 52
(see the book; see also Ps. 44:22; John 16:2; Rom. 8:35-39; 1 Cor. 15:30; 2 Cor. 4:11; more at Belief, Christ, God, Historical, Knowing God, Man, Worship)
Sunday, November 24, 1996
Suppose Christianity is not a religion at all but a way of life, a falling in love with God, and through Him, a falling in love with our fellows. Of course such a way is hard and costly, but it is also joyous and rewarding even in the here-and-now. People who follow that Way know beyond all possible argument that they are in harmony with the Purpose of God, that Christ is with them and in them as they set about His work in our disordered world.If anyone thinks this is perilous and revolutionary teaching, so much the better. That is exactly what they thought of the teaching of Jesus Christ. The light He brought to bear upon human affairs is almost unbearably brilliant, but it is the light of Truth, and in that light human problems can be solved.
... J. B. Phillips (1906-1982), When God was Man, London: Lutterworth Press:, 1954, p. 26
(see the book; see also Matt. 5; 6; Luke 6:22-23; 15:10; John 16:33; 1 Thess. 5:16; more at Christ, God, Jesus, Knowing God, Life, Light, Love, Purpose, Religion, Truth, Way)
Monday, November 25, 1996
Commemoration of Katherine of Alexandria, Martyr, 4th century
What is meant by calling the writings of Moses and the Prophets [the] “Old Testament”? Do they not set forth the covenant of grace? The doctrine of justification by faith: does not Paul in his Epistle to the Romans prove it from Genesis (case of Abraham) and from the Psalms (case of David, Ps. 32)? Where is the doctrine of substitution and the vicarious sufferings of the messiah set forth more clearly than in Leviticus and in the 53rd of Isaiah? The term “Old Testament” leads people to fancy it is an antiquated book; whereas, in many respects, it is newer than the New Testament, referring more fully to the age of glory and blessedness on the earth which is still before us.
... Adolph Saphir (1831-1891), Christ and Israel, London: Morgan and Scott, 1911, p. 140
(see the book; see also Gen. 15:6; Ps. 32; Isa. 53; more at Bible, Faith, Glory, Grace, Justification, Prophet)
Tuesday, November 26, 1996
Commemoration of Isaac Watts, Hymnwriter, 1748
You are leaving port under sealed orders and in a troubled period.You cannot know whither you are going or what you are to do.But why not take the Pilot on board who knows the nature of your sealed orders from the outset,and who will shape your entire voyage accordingly?He knows the shoals and the sandbanks, the rocks and the reefs,He will steer you safely into that celestial harbor where your anchor will be cast for eternity.Let His mighty nail-pierced hands hold the wheel, and you will be safe.
... Peter Marshall (1902-1949), John Doe, Disciple: sermons for the young in spirit, McGraw-Hill, 1963, p. 37
(see the book; see also Gen. 12:1; Ps. 23:2-3; 25:4-5,8; 32:8; 107:30; 119:105; Isa. 42:16; 48:17-18; Matt. 8:24-27; John 10:3-4; 16:13; more at Eternity, Jesus, Knowledge, Safety, Voyage)
Wednesday, November 27, 1996
Western European civilization has witnessed a sort of atomizing process, in which the individual is more and more set free from his natural setting in family and neighborhood, and becomes a sort of replaceable unit in the social machine, His nearest neighbors may not even know his name. He is free to move from place to place, from job to job, from acquaintance to acquaintance, and—if he has attained a high degree of emancipation—from wife to wife. He is in every context a more and more anonymous and replaceable part, the perfect incarnation of the rationalist conception of man. Wherever western civilization has spread in the past one hundred years, it has carried this atomizing process with it. Its characteristic product in Calcutta, Shanghai, or Johannesburg, is the modern city into which myriads of human beings, loosened from their old ties in village or tribe or caste, like grains of sand fretted by water from an ancient block of sandstone, are ceaselessly churned around in the whirlpool of the city—anonymous, identical, replaceable units.In such a situation, it is natural that men should long for some sort of real community, for men cannot be human without it. It is especially natural that Christians should reach out after that part of Christian doctrine which speaks of the true, God-given community, the Church of Jesus Christ. We have witnessed the appalling results of trying to go back to some sort of primitive collectivity based on the total control of the individual, down to the depths of his spirit, by an all-powerful group. Yet we know that we cannot condemn this solution to the problem of man’s loneliness if we have no other to offer. It is natural that men should ask with a greater eagerness than ever before, such questions as these: “Is there in truth a family of God on earth to which I can belong, a place where all men can be truly at home? If so, where is it to be found, what are its marks, and how is it related to, and distinguished from, the known communities of family, nation, and culture? What are its boundaries, its structure, its terms of membership? And how comes it that those who claim to be the spokesmen of that one holy fellowship are themselves at war with one another as to the fundamentals of its nature, and unable to agree to live together in unity and concord?” The breakdown of Christendom has forced such questions as these to the front. I think that there is no more urgent theological task than to try to give them plain and credible answers.
... Lesslie Newbigin (1909-1998), The Household of God, London, SCM Press, 1953, New York: Friendship Press, 1954, p. 13
(see the book; see also Ps. 127:1; Rom. 14:19; Col. 4:6; Phil. 1:27; 1 Pet. 3:15-16; more at Christ, Church, Community, Fellowship, Historical, Loneliness, Neighbor, Question, Social, Task, Theology)
Thursday, November 28, 1996
Men have, for the most part, done with lamenting their lost faith. Sentimental tears over the happy, simple Christendom of their fathers are a thing of the past. They are proclaiming now their contempt for Christ’s character, and their disgust at the very name of love.Scorn and hatred, difference and division, must be more than ever our lot, if we would be the followers of Christ in these days. Conventional religion and polite unbelief are gone forever.
... John Neville Figgis (1866-1919), The Gospel and Human Needs, London: Longman’s, Green & Co., 1911, p. 152
(see the book; see also John 15:18-19; 1 Cor. 1:23; 1 Pet. 2:6-8; 2 Pet. 3:3-4; more at Christ, Contempt, Faith, Hatred, Love, Religion, Scorn, Tear, Unbelief)
Friday, November 29, 1996
A simple rule, to be followed whether one is in the light or not, gives backbone to one’s spiritual life, as nothing else can.
... Evelyn Underhill (1875-1941), The Letters of Evelyn Underhill, Charles Williams, ed., London: Darton, Longman and Todd, 1991, p. 312
(see the book; see also Ps. 1:2; 5:3; 119:164; 145:2; Isa. 26:9; Luke 18:6-8; more at Prayer, Rule, Simplicity, Spiritual life)
Saturday, November 30, 1996
Feast of Andrew the Apostle
With his continual doctrine [Bishop Hooper] adjoined due and discreet correction, not so much severe to any as to them which for abundance of riches, and wealthy state, thought they might do what they listed. And doubtless he spared no kind of people, but was indifferent to all men, as well rich as poor, to the great shame of no small number of men now-a-days; whereof many we see so addicted to the pleasing of great and rich men, that in the mean time they have no regard to the meaner sort of poor people, whom Christ hath bought as dearly as the other.
... John Foxe (1516-1587), The Book of Martyrs, v. III, London: George Virtue, 1844, p. 41
(see the book; see also Isa. 61:1-3; Matt. 19:23-24; Mark 12:41-44; Luke 6:30; Acts 20:35; 2 Cor. 9:6-7; Gal. 2:10; Jas. 2:2-9; 1 John 3:17-20; more at Christ, Historical, Indifference, People, Poverty, Shame, Wealth)
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