Tozer
38 It denies that man is a creature having a spirit and declares that he is a spirit having a body. That which makes him a human being is not his body but his spirit,
43 From man's standpoint the most tragic loss suffered in the Fall was the vacating of this inner sanctum by the Spirit of God.
45 God planned to rest and glow with moral and spiritual fire. Man by his sin forfeited this indescribably wonderful privilege and must now dwell there alone. For so intimately private is the place that no creature can intrude; no one can enter but Christ; and He will enter only by the invitation of faith. "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me"
48 By the mysterious operation of the Spirit in the new birth, that which is called by Peter "the divine nature" enters the deep-in core of the believer's heart and establishes residence there.
52 Religious externals may have a meaning for the God-inhabited soul; for any others they are not only useless but may actually become snares, deceiving them into a false and perilous sense of security.
60 Christians commonly offer Christ to mankind as a nostrum to cure their ills, a way out of their troubles, a quick and easy means to the achievement of personal ends. They use the right words, but their emphasis is awry.
85 Not many are selfless enough to endure honor without injury to their souls.
88 There must never be any vacuum, never any place of neutrality where the world cannot identify us. Peter warming himself at the world's fire and trying to seem unconcerned is an example of the kind of halfway discipleship too many are satisfied with.
278 The man that believes will obey; failure to obey is convincing proof that there is not true faith present. To attempt the impossible God must give faith or there will be none, and He gives faith to the obedient heart only. Where real repentance is, there is obedience; for repentance is not only sorrow for past failures and sins, it is a determination to begin now to do the will of God as He reveals it to us.
430 Western civilization is on its way to perishing. It has many commendable qualities, most of which it has borrowed from the Christian ethic, but it lacks the element of moral wisdom that would give it permanence. Future historians will record that we of the twentieth century had intelligence enough to create a great civilization but not the moral wisdom to preserve it.
463 "Acquaint now thyself with him, and be at peace." To such a man God is not a conclusion drawn from evidence nor is He the sum of what the Bible teaches about Him. He knows God in the last irreducible meaning of the word know. It may almost be said that God happened to him.
500 sanctification of the secular. The church today is suffering from the secularization of the sacred. By accepting the world's values, thinking its thoughts and adopting its ways we have dimmed the glory that shines overhead. We have not been able to bring earth to the judgment of heaven so we have brought heaven to the judgment of the earth. Pity us, Lord, for we know not what we do!
503 GOD BEING WHO HE is must always be sought for Himself, never as a means toward something else.
505 God is never found accidentally. "Ye shall seek me, and find me, when ye shall search for me with all your heart" (Jer. 29:13) .
520 The first and greatest commandment is to love God with every power of our entire being. Where love like that exists there can be no place for a second object. If we love God as much as we should surely we cannot dream of a loved object beyond Him which He might help us to obtain.
526 God's primary reason for everything is His own good pleasure. The search for secondary reasons is gratuitous and mostly futile. It affords occupation for theologians and adds pages to books on doctrine, but that it ever turns up any true explanations is doubtful. But it is the nature of God to share. His mighty acts of creation and redemption were done for His good pleasure, but His pleasure extends to all created things.
551 True faith brings a spiritual and moral transformation and an inward witness that cannot be mistaken. These come when we stop believing in belief and start believing in the Lord Jesus Christ indeed.
555 The change experienced by a truly converted man is equal to that of a man moving to another country. The regenerated soul feels no more at home in the world than Abraham felt when he left Ur of the Chaldees and set out for the land of promise. Apart from his own small company he was a stranger to everyone around him.
561 and he must get set for the violent changes that will inevitably follow. One of the first changes will be a shift of interest from earth to heaven, from men to God, from time to eternity, from earthly gain to Christ and His eternal kingdom. Suddenly, or slowly but surely, he will develop a new pattern of life. Old things will pass away and behold, all things will become new, first inwardly and then outwardly; for the change within him will soon begin to express itself by corresponding changes in his manner of living.
567 that the man who hates his sins too much will get into trouble with those who do not hate sin enough. People resent having their friends turn away from them and by implication condemn their way of life
568 The change will reveal itself further in what the new Christian reads, in the places he goes and the friends he cultivates, what he does with his time and how he spends his money. Indeed faith leaves no area of the new believer's life unaffected
581 The devil is a better theologian than any of us and is a devil still.
590 "faith worketh by love," said Paul, and where the works of love are absent we can only conclude that faith is absent also. Faith in faith has displaced faith in God in too many places.
596 Our error today is that we do not expect a converted man to be a transformed man, and as a result of this error our churches are full of substandard Christians.
599 I have heard the notion seriously advanced that whereas once to win men to Christ it was necessary to have a gift from the Holy Spirit, now religious movies make it possible for anyone to win souls, without such spiritual anointing! "Whom the gods would destroy they first make mad."
605 Millions take for granted that it is possible to live for Christ without first having died with Christ. This is a serious error and we dare not leave it unchallenged.
653 Self-derogation is bad for the reason that self must be there to derogate. Self, whether swaggering or groveling, can never be anything but hateful to God
654 Boasting is an evidence that we are pleased with self; belittling, that we are disappointed in it. Either way we reveal that we have a high opinion of ourselves. The belittler is chagrined that one as obviously superior as he should not have done better, and he punishes himself by making uncomplimentary remarks about himself.
658 The victorious Christian neither exalts nor downgrades himself. His interests have shifted from self to Christ. What he is or is not no longer concerns him.
672 The healthy soul is the victorious soul and victory never comes while self is permitted to remain unjudged and uncrucified. While we boast or belittle we may be perfectly sure that the cross has not yet done its work within us. Faith and obedience will bring the cross into the life and cure both habits.
680 The word "fellowship," in spite of its abuses, is still a beautiful and meaningful word. When rightly understood it means the same as the word "communion," that is, the act and condition of sharing together in some common blessing by numbers of persons.
685 Whoever is born of God is one with everyone else who is born of God. Just as gold is always gold, wherever and in whatever shape it is found, and every detached scrap of gold belongs to the true family and is composed of the same element, so every regenerate soul belongs to the universal Christian community and to the fellowship of the saints.
691 we must practice thinking and praying with the thought that we are members of the Body of Christ and brothers to all the ransomed saints living and dead who have believed on Christ and acknowledged Him as Lord.
714 we should remember that a seeking soul may find salvation through the blood of Christ while yet knowing little of the fuller teachings of Christian theology. We must, therefore, admit to our fellowship every sheep who has heard the voice of the Shepherd and has tried to follow Him
748 the saints? To them we owe a debt of gratitude too great to comprehend: prophet and apostle, martyr and reformer, scholar and translator, hymnist and composer, teacher and evangelist, not to mention ten thousand times ten thousand simplehearted and anonymous souls who kept the flame of pure religion alive even in those times when the faith of our fathers was burning but dimly all over the world.
788 The Scriptures, critical self-discipline, honesty of heart and increased trust in the inward operations of the Holy Spirit will save us from being too greatly influenced by temperament.
792 Error never looks so innocent as when it is found in the sanctuary.
824 God always answers the prayer that accords with His will as revealed in the Scriptures, provided the one who prays is obedient and trustful. Further than this we dare not go.
849 Grace will save a man but it will not save him and his idol. The blood of Christ will shield the penitent sinner alone, but never the sinner and his idol. Faith will justify the sinner, but it will never justify the sinner and his sin.
856 Christ can and will save a man who has been dishonest, but He cannot save him while he is dishonest.
883 The man who does not know where he is is lost; the man who does not know why he was born is worse lost; the man who cannot find an object worthy of his true devotion is lost utterly; and by this description the human race is lost, and it is a part of our lostness that we do not know how lost we are.
888 The truth cleanses his mind so that he can recognize things that matter and see time and space and kings and cabbages in their true perspective.
916 I have on many occasions preached to grateful Christians who had gone so much farther than I had into the sweet mysteries of God that I actually felt unworthy to tie their shoe laces. Yet they sat meekly listening while one inferior to them stood in the place of prominence and declared imperfectly truths with which they had long been familiar by intimate and beautiful experience. They must have known and felt how much of theory and how little of real heart knowledge there was in the sermon, but they said nothing and no doubt appreciated what little of good there was in the message.
972 No man has truly repented until his sin has wounded him near to death, until the wound has broken him and defeated him and taken all the fight and self-assurance out of him
1026 I believe that God wants us to long for Him with the longing that will become lovesickness, that will become a wound to our spirits, to keep us always moving toward Him, always finding and always seeking, always having and always desiring. So the earth becomes less and less valuable and heaven gets closer as we move into God and up into Christ.
1037 Those teachers who are forever trying to make God over in their own image might better be employed in seeking to make themselves over in the image of God.
1041 Let a man question the inspiration of the Scriptures and a curious, even monstrous, inversion takes place: thereafter he judges the Word instead of letting the Word judge him; he determines what the Word should teach instead of permitting it to determine what he should believe; he edits, amends, strikes out, adds at his pleasure; but always he sits above the Word and makes it amenable to him instead of kneeling before God and becoming amenable to the Word.
1045 Why such a man still clings to the tattered relics of religion it is hard to say. The manly thing would be to walk out on the Christian faith and put it behind him along with other outgrown toys and discredited beliefs of childhood, but this he rarely does.
1057 Since God's first concern for His universe is its moral health, that is, its holiness, whatever is contrary to this is necessarily under His eternal displeasure. Wherever the holiness of God confronts unholiness there is conflict. This conflict arises from the irreconcilable natures of holiness and sin. God's attitude and action in the conflict are His anger. To preserve His creation God must destroy whatever would destroy it. When He arises to put down destruction and save the world from irreparable moral collapse He is said to be angry.
1063 God's wrath is His utter intolerance of whatever degrades and destroys. He hates iniquity as a mother hates the diphtheria or polio that would destroy the life of her child.
1066 He tells them to "flee from the wrath to come." He says in effect, "Your life is evil, and because it is evil you are an enemy to the moral health of My creation. I must extirpate whatever would destroy the world I love. Turn from evil before I rise up in wrath against you.
1069 IT IS VITAL TO ANY UNDERSTANDING of ourselves and our fellowmen that we believe what is written in the Scriptures about human society, that it is fallen, alienated from God and in rebellion against His laws.
1073 the Bible is a book of doom. It condemns all men as sinners and declares that the soul that sinneth shall die. Always it pronounces sentence against society before it offers mercy; and if we will not own the validity of the sentence we cannot admit the need for mercy.
1086 That religion may be very precious to some persons is admitted, but never important enough to cause division or risk hurting anyone's feelings. In all our discussions there must never be any trace of intolerance; but we obviously forget that the most fervent devotees of tolerance are invariably intolerant of everyone who speaks about God with certainty. And there must be no bigotry, which is the name given to spiritual assurance by those who do not enjoy it
1094 The man who is going in a wrong direction will never be set right by the affable religionist who falls into step beside him and goes the same way. Someone must place himself across the path and insist that the straying man turn around and go in the right direction
1099 When men believe God they speak boldly. When they doubt they confer
1109 Were men everywhere to ignore the things that matter little or not at all and give serious attention to the few really important things, most of the walls that divide men would be thrown down at once and a world of endless sufferings ended.
1120 Apart from God nothing matters. We think that health matters, that freedom matters, or knowledge or art or civilization. And but for one insistent word they would matter indeed. That word is eternity.
1155 we should keep in mind that not all religious vagaries are the work of Satan. The human mind is capable of plenty of mischief without any help from the devil. Some persons have a positive genius for getting confused, and will mistake illusion for reality in broad daylight with the Bible open before them. Peter had such in mind when he wrote, "Our beloved brother Paul also according to the wisdom given unto him hath written unto you; as also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction" (II Pet. 3:15, 16).
1165 This new doctrine, this new religious habit, this new view of truth, this new spiritual experience how has it affected my attitude toward and my relation to God, Christ, the Holy Scriptures, self, other Christians, the world and sin. By this sevenfold test we may prove everything religious and know beyond a doubt whether it is of God or not.
1176 The heart of man is like a musical instrument and may be played upon by the Holy Spirit, by an evil spirit or by the spirit of man himself. Religious emotions are very much the same, no matter who the player may be. Many enjoyable feelings may be aroused within the soul by low or even idolatrous worship.
1195 He must stand at the center of all true doctrine, all acceptable practice and all genuine Christian experience
1197 Christless Christianity sounds contradictory but it exists as a real phenomenon in our day. Much that is being done in Christ's name is false to Christ in that it is conceived by the flesh, incorporates fleshly methods, and seeks fleshly ends. Christ is mentioned from time to time in the same way and for the same reason that a self-seeking politician mentions Lincoln and the flag, to provide a sacred front for carnal activities and to deceive the simplehearted listeners.
1209 Whatever originates outside the Scriptures should for that very reason be suspect until it can be shown to be in accord with them. If it should be found to be contrary to the Word of revealed truth no true Christian will accept it as being from God. However high the emotional content, no experience can be proved to be genuine unless we can find chapter and verse authority for it in the Scriptures. "To the word and to the testimony" must always be the last and final proof
1228 The Scriptures are in print what Christ is in person. The inspired Word is like a faithful portrait of Christ
1229 the Bible is a book of holy ideas and the eternal Word of the Father can and does dwell in the thought He has Himself inspired. Thoughts are things, and the thoughts of the Holy Scriptures form a lofty temple for the dwelling place of God.
1242 Before the Spirit of God can work creatively in our hearts He must condemn and slay the "flesh" within us; that is, He must have our full consent to displace our natural self with the Person of Christ.
1248 If this experience has served to humble me and make me little and vile in my own eyes it is of God; but if it has given me a feeling of self-satisfaction it is false and should be dismissed as emanating from self or the devil. Nothing that comes from God will minister to my pride or self-congratulation. If I am tempted to be complacent and to feel superior because I have had a remarkable vision or an advanced spiritual experience, I should go at once to my knees and repent of the whole thing. I have fallen a victim to the enemy
1258 And it may easily be true that the professed Christians with whom he is acquainted are worldly and dull and without spiritual enthusiasm. It is not that he is mistaken in his facts that proves him to be in error, but that his reaction to the facts is of the flesh. His new spirituality has made him less charitable.
1262 Any religious experience that fails to deepen our love for our fellow Christians may safely be written off as spurious. The Apostle John makes love for our fellow Christians to be a test of true faith
1269 whatever tends to separate us in person or in heart from our fellow Christians is not of God, but is of the flesh or of the devil. And conversely, whatever causes us to love the children of God is likely to be of God. "By this shall all men know that ye are my disciples, if ye have love one to another" (John 13:35).
1278 This is the world by which we may test the spirits. It is the world of carnal enjoyments, of godless pleasures, of the pursuit of earthly riches and reputation and sinful happiness. It carries on without Christ, following the counsel of the ungodly and being animated by the prince of the power of the air, the spirit that works in the children of disobedience (Eph. 2: 2) . Its religion is a form of godliness, without power, which has a name to live but is dead. It is, in short, unregenerate human society romping on its way to hell, the exact opposite of the true Church of God, which is a society of regenerate souls going soberly but joyfully on their way to heaven. Any real work of God in our heart will tend to unfit us for the world's fellowship.
1286 Any religious movement that imitates the world in any of its manifestations is false to the cross of Christ and on the side of the devil and this regardless of how much purring its leaders may do
1295 Anything that weakens his hatred of sin may be identified immediately as false to the Scriptures, to the Saviour and to his own soul. Whatever makes holiness more attractive and sin more intolerable may be accepted as genuine.
1311 Boredom is, of course, a state of mind resulting from trying to maintain an interest in something that holds no trace of interest for us (the boss's jokes, say, or that lecture on the care and nurture of dahlias to which we went because we could not resist the enthusiastic urging of a friend). No one is bored by what he can in good conscience walk away from. Boredom comes when a man must try to hear with relish what for want of relish he hardly hears at all.
1319 When Moses tarried in the mount, Israel became bored with the faith that sees the invisible and clamored for a god they could see and touch. And they displayed a great deal more enthusiasm for the golden calf than they did over the Lord God of Abraham.
1327 It is scarcely possible in most places to get anyone to attend a meeting where the only attraction is God. One can only conclude that God's professed children are bored with Him, for they must be wooed to meeting with a stick of striped candy in the form of religious movies, games and refreshments.
1332 Any objection to the carryings on of our present golden-calf Christianity is met with the triumphant reply, "But we are winning them!" And winning them to what? To true discipleship? To cross-carrying? To self-denial? To separation from the world? To crucifixion of the flesh? To holy living? To nobility of character? To a despising of the world's treasures? To hard self-discipline? To love for God? To total committal to Christ? Of course the answer to all these questions is no.
1353 I think the church has failed, not by neglecting to provide leadership but by living too much like the world. That, however, is not what the muddled churchman means when he bares his soul in public. Rather, he erroneously assumes that the church of God has been left on earth to minister good hope and cheer to the world in such quantities that it can ignore God, reject Christ, glorify fallen human flesh and pursue its selfish ends in peace. The world wants the church to add a dainty spiritual touch to its carnal schemes, and to be there to help it to its feet and put it to bed when it comes home drunk with fleshly pleasures.
1389 He is heir of all things, Lord of all worlds, head of the church and the first-born of the new creation. He is the way to God, the life of the believer, the hope of Israel and the high priest of every true worshiper. He holds the keys of death and hell and stands as advocate and surety for everyone who believes on Him in truth.
1419 I believe that pure thinking will do more to educate a man than any other activity he can engage in. To afford sympathetic entertainment to abstract ideas, to let one idea beget another, and that another, till the mind teems with them; to compare one idea with others, to weigh, to consider, evaluate, approve, reject, correct, refine; to join thought with thought like an architect till a noble edifice has been created within the mind; to travel back in imagination to the beginning of the creation and then to leap swiftly forward to the end of time; to bound upward through illimitable space and downward into the nucleus of an atom; and all this without so much as moving from our chair or opening the eyes-this is to soar above all the lower creation and to come near to the angels of God.
1451 I have often wondered how many square yards of newsprint passes in front of the eyes of the average civilized man in the course of a year. Surely it must run into several acres; and I am afraid our average reader does not realize a very large crop on his acreage
1453 The best advice I have heard on this topic was given by a Methodist minister. He said, "Always read your newspaper standing up
1454 Henry David Thoreau also had a low view of the daily press. Just before leaving the city for his now celebrated sojourn on the banks of Walden Pond a friend asked him if he would like to have a newspaper delivered to his cottage. "No," replied Thoreau, "I have already seen a newspaper."
1458 The best book is not one that informs merely, but one that stirs the reader up to inform himself. The best writer is one that goes with us through the world of ideas like a friendly guide who walks beside us through the forest pointing out to us a hundred natural wonders we had not noticed before. So we learn from him to see for ourselves and soon we have no need for our guide. If he has done his work well we can go on alone and miss little as we go. That writer does the most for us who brings to our attention thoughts that lay close to our minds waiting to be acknowledged as our own. Such a man acts as a midwife to assist at the birth of ideas that had been gestating long within our souls, but which without his help might not have been born at all. There are few emotions so satisfying as the joy that comes from the act of recognition when we see and identify our own thoughts
1468 What the learner contributes to the learning process is fully as important as anything contributed by the teacher. If nothing is contributed by the learner the results are useless; at best there will be but the artificial creation of another teacher who can repeat the dreary work on someone else, ad infinitum
1471 The man who has been taught by the Holy Spirit will be a seer rather than a scholar. The difference is that the scholar sees and the seer sees through; and that is a mighty difference indeed
1479 After the Bible the next most valuable book for the Christian is a good hymnal. Let any young Christian spend a year prayerfully meditating on the hymns of Watts and Wesley alone and he will become a fine theologian
1491 the time of World War I and immediately following. Before we condemn this as extravagant we should back off a bit and try to see the whole thing in perspective. We may be wiser now (though that is open to serious question), but those Christians had something very wonderful which we today lack. They had a unifying hope; we have none. Their activities were concentrated; ours are scattered, overlapping and often self-defeating. They fully expected to win; we are not even sure we know what "win" means. Our Christian hope has been subjected to so much examination, analysis and revision that we are embarrassed to admit that we have such a hope at all. And those expectant believers were not wholly wrong. They were only wrong about the time. They saw Christ's triumph as being nearer than it was, and for that reason their timing was off; but their hope itself was valid. Many of us have had the experience of misjudging the distance of a mountain toward which we were traveling. The huge bulk that loomed against the sky seemed very near, and it was hard to persuade ourselves that it was not receding as we approached. So the City of God appears so large to the minds of the world-weary pilgrim that he is sometimes the innocent victim of an optical illusion; and he may be more than a little disappointed when the glory seems to move farther away as he approaches. But the mountain is there;
1503 faith. To escape what we believe to be the slough of a mistaken hope we have detoured far out into the wilderness of complete hopelessness
1504 Christians now chatter learnedly about things simple believers have always taken for granted. They are on the defensive, trying to prove things that a previous generation never doubted. We have allowed unbelievers to get us in a corner and have given them the advantage by permitting them to choose the time and place of encounter. We smart under the attack of the quasi-Christian unbeliever, and the nervous, self-conscious defense we make is called "the religious dialogue."
1510 Adoration has given way to celebration in the holy place, if indeed any holy place remains to this generation of confused Christians
1512 If the rich man with difficulty enters the kingdom of God, then it would be logical to conclude that a society having the highest percentage of well-to-do persons in it would have the lowest percentage of Christians, all things else being equal. If the "deceitfulness of riches" chokes the Word and makes it unfruitful, then this would be the day of near-fruitless preaching, at least in the opulent West. And if surfeiting and drunkenness and worldly cares tend to unfit the Christian for the coming of Christ, then this generation of Christians should be the least prepared for that event.
1518 One of the biggest problems of even the most ardent Christian these days is to find a parking place for the shiny chariot that transports him effortlessly to the house of God where he hopes to prepare his soul for the world to come.
1522 It is hard to focus attention upon a better world to come when a more comfortable one than this can hardly be imagined.
1524 As long as science can make us so cozy in this present world it is hard to work up much pleasurable anticipation of a new world
1529 no one can become too radiantly happy over a King of kings who has been stripped of His crown or a Lord of lords who has lost His sovereignty.
1536 He is likely to inquire, "Lord, wilt thou at this time restore again the kingdom to Israel?" and when there is no immediate response he may conclude, "My lord delayeth his coming."
1538 He just gives up and becomes interested in something else.
1539 eschatological confusion. The vitalizing hope of the emergence of a new world wherein dwelleth righteousness became an early casualty in the war of conflicting prophetic interpretations. Teachers of prophecy, who knew more than the prophets they claimed to teach, debated the fine points of Scripture ad infinitum while a discouraged and disillusioned Christian public shook their heads and wondered.
1545 It should be noted that there is a vast difference between the doctrine of Christ's coming and the hope of His coming. The first we may hold without feeling a trace of the second.
1548 Frankly, I do not know whether or not it is possible to recapture the spirit of anticipation that animated the Early Church and cheered the hearts of gospel Christians only a few decades ago. Certainly scolding will not bring it back, nor arguing over prophecy, nor condemning those who do not agree with us. We may do all or any of these things without arousing the desired spirit of joyous expectation. That unifying, healing, purifying hope is for the childlike, the innocent-hearted, the unsophisticated. Possibly nothing short of a world catastrophe that will destroy every false trust and turn our eyes once more upon the Man Christ Jesus will bring back the glorious hope to a generation that has lost it.
1554 "Being let go, they went to their own company" (Acts 4:23). Every normal man has a "company," however small, where he feels at home and to which he will return when he is tired of being alone. The important thing about a man is not where he goes when he is compelled to go, but where he goes when he is free to go where he will. The apostles went to jail, and that is not too revealing because they went there against their will; but when they got out of jail and could go where they would they immediately went to the praying company. From this we learn a great deal about them. The choices of life, not the compulsions, reveal character.
1564 The true character of a people is revealed in the uses it makes of its freedoms.
1570 The liberty the fathers won in blood the sons may toss away in prodigality and debilitating pleasures. Any nation which for an extended period puts pleasure before liberty is likely to lose the liberty it misused
1572 it is always to abuse freedom when we choose the easy way rather than the harder but better way.
1580 We humans are not only in a state of being, we are in a state of becoming; we are on a slow spiral moving gradually up or down. Here we move not singly but in companies, and we are drawn to these companies by the attraction of similarity
1582 I think it might be well for us to check our spiritual condition occasionally by the simple test of compatibility. When we are free to go, where do we go? In what company do we feel most at home? Where do our thoughts turn when they are free to turn where they will? When the pressure of work or business or school has temporarily lifted and we are able to think of what we will instead of what we must, what do we think of then? The answer to these questions may tell us more about ourselves than we can comfortably accept.
1595 the minds of men are porous vessels out of which truth can leak and into which error may seep to dilute the truth they contain
1596 The human heart is heretical by nature and runs to error as naturally as a garden to weeds. All a man, a church or a denomination needs to guarantee deterioration of doctrine is to take everything for granted and do nothing. The unattended garden will soon be overrun with weeds; the heart that fails to cultivate truth and root out error will shortly be a theological wilderness; the church or denomination that grows careless on the highway of truth will before long find itself astray, bogged down in some mud flat from which there is no escape
1599 In every field of human thought and activity accuracy is considered a virtue. To err ever so slightly is to invite serious loss, if not death itself. Only in religious thought is faithfulness to truth looked upon as a fault.
1605 The scientist, the physician, the navigator deals with matters he knows are real; and because these things are real the world demands that both teacher and practitioner be skilled in the knowledge of them. The teacher of spiritual things only is required to be unsure in his beliefs, ambiguous in his remarks and tolerant of every religious opinion expressed by anyone, even by the man least qualified to hold an opinion
1609 When the Holy Scriptures are rejected as the final authority on religious belief something must be found to take their place. Historically that something has been either reason or sentiment: if sentiment, it has been humanism. Sometimes there has been an admixture of the two, as may be seen in liberal churches today. These will not quite give up the Bible, neither will they quite believe it; the result is an unclear body of beliefs more like a fog than a mountain, where anything may be true but nothing may be trusted as being certainly true.
1614 churches. From some previously unimpeachable sources are now coming vague statements consisting of a milky admixture of Scripture, science and human sentiment that is true to none of its ingredients because each one works to cancel the others out.
1620 Moral power has always accompanied definitive beliefs. Great saints have always been dogmatic.
1639 observe with pained amusement how many water boys of the pulpit in their effort to be prophets are standing up straight and tall and speaking out boldly in favor of ideas that have been previously fed into their minds by the psychiatrists, the sociologists, the novelists, the scientists and the secular educators. The ability to appraise correctly the direction public opinion is moving is a gift not to be despised; by means of it we preachers can talk loudly and still stay out of trouble
1642 A new Decalogue has been adopted by the neo-Christians of our day, the first word of which reads "Thou shalt not disagree"; and a new set of Beatitudes too, which begins "Blessed are they that tolerate everything, for they shall not be made accountable for anything."
1646 It is a truism that people agree to disagree only about matters they consider unimportant
1648 Imagine Moses agreeing to take part in a panel discussion with Israel over the golden calf; or Elijah engaging in a gentlemanly dialogue with the prophets of Baal. Or try to picture our Lord Jesus Christ seeking a meeting of minds with the Pharisees to iron out differences
1652 The popular image of the man of God as a smiling, congenial, asexual religious mascot whose handshake is always soft and whose head is always bobbing in the perpetual Yes of universal acquiescence is not the image found in the Scriptures of truth.
1657 To seek to be friends with those who will not be the friends of Christ is to be a traitor to our Lord.
1681 There are some things too sacred for any eye but God's to look upon. The curiosity, the clamor, the well-meant but blundering effort to help can only hinder the waiting soul and make unlikely if not impossible the communication of the secret message of God to the worshiping heart.
1692 The pain of loneliness arises from the constitution of our nature. God made us for each other. The desire for human companionship is completely natural and right. The loneliness of the Christian results from his walk with God in an ungodly world, a walk that must often take him away from the fellowship of good Christians as well as from that of the unregenerate world. His Godgiven instincts cry out for companionship with others of his kind, others who can understand his longings, his aspirations, his absorption in the love of Christ; and because within his circle of friends there are so few who share his inner experiences he is forced to walk alone.
1698 The man who has passed on into the divine Presence in actual inner experience will not find many who understand him. A certain amount of social fellowship will of course be his as he mingles with religious persons in the regular activities of the church, but true spiritual fellowship will be hard to find. But he should not expect things to be otherwise. After all, he is a stranger and a pilgrim, and the journey he takes is not on his feet but in his heart
1701 who but God can walk there with him? He is of another spirit from the multitudes that tread the courts of the Lord's house. He has seen that of which they have only heard, and he walks among them somewhat as Zacharias walked after his return from the altar when the people whispered, "He has seen a vision."
1706 He finds few who care to talk about that which is the supreme object of his interest, so he is often silent and preoccupied in the midst of noisy religious shoptalk. For this he earns the reputation of being dull and overserious, so he is avoided and the gulf between him and society widens. He searches for friends upon whose garments he can detect the smell of myrrh and aloes and cassia out of the ivory palaces, and finding few or none he, like Mary of old, keeps these things in his heart.
1709 It is this very loneliness that throws him back upon God. "When my father and my mother forsake me, then the Lord will take me up." His inability to find human companionship drives him to seek in God what he can find nowhere else. He learns in inner solitude what he could not have learned in the crowd
1712 the lonely man of whom we speak is not a haughty man, nor is he the holier-than-thou, austere saint so bitterly satirized in popular literature. He is likely to feel that he is the least of all men and is sure to blame himself for his very loneliness. He wants to share his feelings with others and to open his heart to some like-minded soul who will understand him, but the spiritual climate around him does not encourage it, so he remains silent and tells his griefs to God alone.
1716 the lonely saint is not the withdrawn man who hardens himself against human suffering and spends his days contemplating the heavens. Just the opposite is true. His loneliness makes him sympathetic to the approach of the broken-hearted and the fallen and the sin-bruised. Because he is detached from the world he is all the more able to help it.