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If we think of the Holy Spirit only as an impersonal power or influence, then our thought will constantly be, how can I get hold of and use the Holy Spirit; but if we think of Him in the biblical way as a divine Person, infinitely wise, infinitely holy, infinitely tender, then our thought will constantly be, "How can the Holy Spirit get hold of and use me?
- (Reuben Archer) R. A. Torrey
(What is your image/understanding of the Holy Spirit? Pray the grace to be open to being used by the Spirit.)
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Is 35:1-10; Psalm 85:9ab and 10, 11-12, 13-14
Lk 5:17-26
One day as Jesus was teaching,
Pharisees and teachers of the law,
who had come from every village of Galilee and Judea and Jerusalem,
were sitting there,
and the power of the Lord was with him for healing.
And some men brought on a stretcher a man who was paralyzed;
they were trying to bring him in and set him in his presence.
But not finding a way to bring him in because of the crowd,
they went up on the roof
and lowered him on the stretcher through the tiles
into the middle in front of Jesus.
When Jesus saw their faith, he said,
“As for you, your sins are forgiven.”
Then the scribes and Pharisees began to ask themselves,
“Who is this who speaks blasphemies?
Who but God alone can forgive sins?”
Jesus knew their thoughts and said to them in reply,
“What are you thinking in your hearts?
Which is easier, to say, ‘Your sins are forgiven,’
or to say, ‘Rise and walk’?
But that you may know
that the Son of Man has authority on earth to forgive sins”–
he said to the one who was paralyzed,
“I say to you, rise, pick up your stretcher, and go home.”
He stood up immediately before them,
picked up what he had been lying on,
and went home, glorifying God.
Then astonishment seized them all and they glorified God,
and, struck with awe, they said,
“We have seen incredible things today.”
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Reflection on the Scriptures
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How can we, like John the Baptist, prepare ourselves for the coming of Jesus Christ - today and everyday and when he comes again to bring us fully into his everlasting kingdom? John the Baptist tells us that the first step is conversion and repentance (Matthew 3:2; Luke 3:7). Conversion involves receiving God's word into our heart and mind and allowing his Word to change our attitudes and wrong ways of thinking
and judging. Repentance is the deliberate turning away from sin (wrong-doing) and turning to God to receive his pardon, healing, and strength to do what is good and reject what is wrong.
John saw from a distance what Jesus the Messiah would accomplish through his death and resurrection - pardon for our sins, healing and restoration, and eternal life for all who would believe in the Lord Jesus. Are you hungry for the Word of God and do you allow God's word to transform the way you think, speak, and live your life?
Lord Jesus, you are the Word of God and the Savior of the world. Help me to receive your Word with expectant faith, and to live it with confident hope, and to proclaim it joyfully with love and boldness to all I meet.
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The Ascent of Mount Carmel, by St. John of the Cross
E. Allison Peers Translation. Paperback, Kindle, Audio Book.
Click here to purchase on Amazon.com
BOOK THE SECOND
Wherein is described the nature of dark night and how necessary it is to pass through it to Divine union; and in particular this book describes the dark night of sense, and desire, and the evils which these work in the soul.
Of the Ascent of Mount Carmel
Wherein is treated the proximate means of ascending to union with God, which is faith; and wherein therefore is described the second part of this night, which, as we said, belongs to the spirit, and is contained in the second stanza, which is as follows. __________________________________________________________________
Second Stanza
Chapter 22
Wherein is solved a difficulty -- namely, why it is not lawful, under the law of grace, to ask anything of God by supernatural means, as it was under the old law. This solution is proved by a passage from Saint Paul.
14. Wherefore let none think that, because it may be true that God and the saints commune with him familiarly about many things, they will of necessity explain to him the faults that he commits with regard to anything, if it be possible for him to recognize these faults by other means. He can have no assurance about this; for, as we read came to pass in the Acts of the Apostles, Saint Peter, though a prince of
the Church, who was taught directly by God, went astray nevertheless with respect to a certain ceremony that was in use among the Gentiles, and God was silent. So far did he stray that Saint Paul reproved him, as he affirms, saying: When I saw (says Saint Paul) that the disciples walked not uprightly according to the truth of the Gospel, I said to Peter before them all: If thou, being a Jew, as thou art, livest after the manner of the Gentiles, how feignest thou to force the Gentiles to live
as do the Jews? And God reproved not Saint Peter Himself for this fault, for that stimulation was a thing that had to do with reason, and it was possible for him to know it by rational means.
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