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Updated: June 24, 2025
And Marion read, "To step out of self-life into Christ-life, to lie still and let him lift you out of it, to fold your hands close and hide your face upon the hem of his robe, to let him lay his cooling, soothing, healing hands upon your soul, and draw all the hurry and fever away, to realize that you are not a mighty messenger, an important worker of his, full of care and responsibility, but only a little child with a Father's gentle bidding to heed and fulfil, to lay your busy plans and ambitions confidently in his hands, as the child brings its broken toys at its mother's call; to serve him by waiting, to praise him by saying 'Holy, holy, holy, a single note of praise, as do the seraphim of the heavens if that be his will, to cease to live in self and for self and to live in him and for him, to love his honor more than your own, to be a clear and facile medium for his life-tide to shine and glow through this is consecration and this is rest."
Thus, in the Christ-life, the emphasis was upon ethical and spiritual attainment, while, in Buddha, the thing sought was the clear vision and transcendent illumination. Let me not be misunderstood. There is a sense in which the consecration and the vision are in the same line.
The doctrine of the Atonement is incomplete, it is irrational, until it is completed by the doctrine of the Spirit, the Giver of Life. As He is the source of life in all living organisms, so He is in Christians the source of the Christ-life.
If He is, and we are therefore 'light in the Lord, we shall 'reprove' or 'convict' the Christless life. Its sinfulness will be shown by the contrast with the Christ-life. A thunder-cloud never looks so lividly black as when smitten by sunshine. Our lives ought to make evil things ashamed to show their ugly faces. Christians should be, as it were, the incarnate conscience of a community.
Thus it has been truly taught in the Church that those who rightly take part in the Eucharist enjoy a partaking of the Christ-life poured out for men. The transmuting of the lower into the higher is the object of this, as of all, Sacraments.
They have somewhat indulgently regarded it as one more historic institution for preserving myth and legend. To them the Christ-life has meant little more than the Beówa-myth, the Arthur-saga, the Nibelungen cycle, the Homeric stories, the Thor-and-Odin tales!
We will now proceed to study certain aspects of the Christ-Life, as they appear among the doctrines of Christianity.
Others, indeed, could plainly see the development of the Christ-life in her, but she herself, dwelling as she did in the presence of her Lord, was prone to judge herself harshly. Thus, with every moment occupied, she charged herself with being lazy and negligent. The first step towards the great work of her life was taken while on a visit to the Continent in 1853.
But I pray you to remember that our parable is addressed to, and contemplates the case of, not people who are away from Jesus Christ, but Christians, and that it is to them that its message is chiefly brought. It is they whom it warns not to put off making sure that they have provision for the continuance of the Christ-life.
The very secret of the Christ-life is this: such a consciousness of God's presence that whether it was Judas, who came to betray Him, or Caiaphas, who condemned Him unjustly, or Pilate, who gave Him up to be crucified, the presence of the Father was upon Him, and within Him, and around Him, and man could not touch His spirit. And that is what God wants to be to you and to me.
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