Saturday, 15 April 2017


'Arnold, after yawning twice, got up and went into the house. Stretched out on the bed in his room, with the Venetian blinds closed, he began to compare the life of the Talbots with his own well-ordered but childless and animalless life in town. Everywhere they go, he thought, they leave tracks behind them, like people walking in the snow. Paths crisscrossing, lines that are perpetually meeting: the mother's loving pursuit of the youngest, the man's love for his daughter, the dog's love for the man, the two boys;' preoccupation with each other. Wheels and diagrams, Arnold said to himself. The patterns of love.' 
William Maxwell, 'The Patterns of Love' in Over by the River  and Other Stories, p.81. 


'Here's how time works. When you're young, your mind is running really fast, like a camera over-cranked to produce a slow-motion film, so the days and weeks and summers seem incredibly long. When you grow old, the mind slows down, doesn't clock so much sensory stimuli, so the days and years flash by. The same of things happens in a day. Morning time seems longer because your mind is whirring. Evening times goes by faster, because you've slowed down - unless you're being stimulated by lively company at dinner.'
Roger Deakin, Notes from Walnut Tree Farm, p.259.

Friday, 14 April 2017


'Every aspect of God's reality and work, without exception, is mystery. The eternal Trinity; God's sovereignty in creation, providence, and grace; the incarnation, exaltation, present reign and approaching return of Jesus Christ; the inspiring of the Holy Scriptures; and the ministry of the Spirit in the Christian and the Church - each of these (to look no further) is a reality beyond our full fathoming, just as the cross is. And theories about any of these things which used human analogies to dispel the dimension of mystery would deserve our distrust, just as rationalistic theories about the cross do.' 
JI Packer, 'What Did the Cross Achieve?' in Celebrating the Saving Work of God, p.89. 


'Every theological question has behind it a history of study, and narrow eccentricity in handling it is unavoidable unless the history is taken into account.' 
JI Packer, 'What did the Cross Achieve' in Celebrating the Saving Work of God, p.85. 


'Perhaps the best definition of revelation is the uncovering of the truth that it is safe to love. The walls of our anxiety, our anguish, our narrowness are broken down and a wide endless horizon is shown. "We have to love, because he loved us first." It is safe to embrace in vulnerability because we both find ourselves in loving hands. It is safe to be available because someone old us that we stand on solid ground. It is safe to surrender because we will not fall into a dark pit but enter a welcoming home. It is safe to be weak because we are surrounded by a creative strength.' 
Henri JM Nouwen, Intimacy, p.36. 


'When the physical encounter of men and women in the intimate act of intercourse is not an expression of their total availability to each other, the creative fellowship of the weak is not yet reached. Every sexual relationship with built-in reservations, with mental restrictions or time limits, is still part of the taking structure. It means "I want you now, but not tomorrow. I want something from you, but I don't want you." Love is limitless. Only when mean and women give themselves to each other in total surrender, that is, with their whole person for their whole life, can the encounter bear full fruits.' 
Henri JM Nouwen, Intimacy, p.32. 


'Is the idea of God an infantile prolongation of our ideal father image, or is our receptivity to the child-father idea the result of our more profound and primary relationship with God? Indeed the basic criticism of Freud proposed by the German psychiatrist Binswanger is a reversal: God is not the prolongation of the child's relationship with his dad, but the child's feeling for his dad is a concretizing of an idea born of his more fundamental relation to his Creator. In others words, we couldn't love our father if God had not loved us first.'
Henri JM Nouwen, Intimacy, p.11. 

Sunday, 9 April 2017


Fairest Lord Jesus, Lord of all creation
Jesus, of God and Man
You will I cherish, you will I honour
You are my soul’s delight and crown

Fair are the meadows, fair are the woods
Robed in the blooms of spring
Jesus is fairer, Jesus is purer
He makes the saddest heart to sing

Fair are the flowers, fair are the children
Beautiful in all their youth
Yet is their beauty, fading and fleeting
Lord Jesus yours will never fade

Fair is the moonlight, fairer still the sunshine
Fair is the starry sky
My Jesus shines brighter, Jesus shines clearer
Than all the heavenly host on high

All fairest beauty, heavenly and earthly
Jesus, in you is found
None can be nearer, fairer or dearer
Than you my Saviour to me bound


' marks the first and basic level at which societies engage in self-repair, and it is just where churches have most frequently expressed their ministries: soup kitchens, basement meals, celebrations, and, of course, peculiar liturgical actions.' 
Ephraim Radner, A Time to Keep, p.212. 


'Work is actually the container God gives us, as creatures, for our learning of wisdom: surviving; providing; loving; receiving; learning; listening. Toil, it turns out, is a gift of a profound kind.' 
Ephraim Radner, A Time to Keep, p.211.