Easter is a season of joy and flowers-let it be also a time for spiritual awakening and the growth of faiths; it is a season when joyful chorals are sung on every hand - let it be also marked by generous charities and Christ-like ministries to those who now sit in the shadow of death, or who pine in the desserts of a religionless experience. Resurrection should not all of it be postponed until the last day - much of it may take place on earth in redeemed hearts and evangelized society. It should be remembered that the Lord is even now by his spirit converting hearts to the likeness of a higher life. Resurrection thus becomes a continual process, consummated at last in the skies, where it reaches the plane of a perfect life. The Lord, if we believe and are faithful, will perfect that which concerneth us.
I love Easter, with its tranquil certitude that death is vanquished. Easter! It is a brightness of the soul more beautiful than the brightness of the day, more evident than the sun. I would that I could carry into all hearts filled with shadow, veiled in mourning, a ray of that divine dawn. Why, then, do so many Christians fail to catch the vivifying secret of this royal day? It is because they do not know what Easter owes to Good Friday. The glory of Easter is not directly accessible to us. To conquer it we must pass through the "via dolorosa." Such is the meaning of the Scripture. Superficial man sees the spirit of God only in the miracle that reads the rock of the tomb into fragments, and he stretches out his hand to grasp the miracle; but his hand remains empty. The Christian soul throughout the ages is not thus deceived. It says, "From the Cross, the Crown." Thou tellest me, brother, that thou canst not believe in the Easter message. Thou dost not astonish me beyond measure. Didst thou see the Christ die? And those who, like Him, die for love of others? Hast thou felt the greatness of those vanquished for God, for justice? Hast thou wished to be able to die like them? If these things are unknown to thee, how canst thou discern the Easter message? Thou hast not the eyes to bear the light.
The crucible of life is terrible. In our nights, in our dungeons, in our supreme struggles, show us not the Risen, but the Crucified One! It is from His dead eyes that the eternal dawn of Easter is kindled. To die as He died, to die with Him, is to spell the unknown Verb of the true life. There is no other school to liberate men from the hideous chains of all their slaveries, and from the most awful of all--their slavery to death. There is no other school that does this but the school of the Cross.
If, then, thou wouldst bathe thy soul in the victorious brightness of Easter, know this: Easter is the supernatural daylight: Good Friday the night of anguish, from whose bosom the cry arises on the air, "My God, my God, why hast thou forsaken me?"
But do not misapprehend -- this light comes from that night. There, in the thick darkness, opens the door into the "kingdom that cometh not with observation."
It is Thou, O Christ! It is Thy spirit which is the Resurrection and the Life! Have pity upon us who are children in faith! Thou Who hast trod the dust of our earth! Thou Who hast passed through our twilights! Thou Who hast lain with us in the tomb, that the tomb might be less dark! Holy Victim of Calvary! Man of Sorrows! May our souls across our humble religious symbols be granted a glimpse of Thine ineffable grandeur.
Come and tell us words of life, Thou Who art eternal! Sound the awakening in our torpor, in our lassitude! Sound the trumpet of morning through the night of our graves!
And in this Easter time may all that is divine in us thrill and rise in holy insurrection against death and all its conspirators, and for life and all its alliances. Amen. by Charles Wagner.
This design by Helen Grant includes: old-fashioned children (the boy with a hoop and girl with bonnet), birds, roses, peacocks, butterfly and cat. Find more patterns by her in the links below.
"My portion is not large indeed, But then how little do I need? For Nature's calls are few- In this the art of living lies: To want no more than my suffice, And make that little do. wrought by "
The apostle Paul divides human nature into a three-fold divisions. This language of the apostle, when rendered into English, shows no difference whatever between ''soul'' and ''spirit.'' We say for instance, that the soul of man has departed from him. We also say that the spirit of a man has departed from him. There is no distinct difference between the two; but in the original two very different kinds of thoughts, two very different modes of conception, are presented by the two English words ''soul'' and ''spirit.'' When the apostle speaks of the body, what he means is the animal life- that which we share in common with beasts, birds, and reptiles; for our life, our sensational existence, differs but little from that of the lower animals. There is the same external form, -the same material in the blood vessels, in the nerves, and in the muscular system. Nay, more than that, our appetites and instincts are alike, our lower pleasures like their lower pleasures, our lower pain like their lower pain; our life is supported by the same means, and our animal functions are almost indistinguishably the same. But, once more, the apostle speaks of what he calls the ''soul.'' What the apostle meant by what is translated ''soul‚'' is the immortal part of man-the immaterial as distinguished from the material; those powers, in fact, which man has by nature-powers natural, which are yet to survive the grave. There is a distinction made in Scripture by our Lord between these two things. ''Fear not,'' says He, ''them who can kill the body; but rather fear Him who can destroy both body and soul in hell.'' We have, again, to observe, respecting this, that what the apostle called the ''soul‚'' is not simply distinguishable from the body, but also from the spirit. By the soul the apostle means our powers natural- the powers which we have by nature. Herein is the soul distinguishable from the spirit. In the Epistle to the Corinthians we read, ''But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things.'' Observe, there is a distinction drawn between the natural man and the spiritual. What is there translated ''natural‚'' is derived from precisely the same word as that which is here translated ''soul.'' So that we may read, just as correctly, ''The man under the dominion of the soul receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things.'' And again, the apostle, in the same Epistle to the Corinthians, writes: ''That is not first which is spiritual, but that which is natural;'' that is, the endowments of the soul precede the endowments of the spirit. You have the same truth in other places. The powers that belong to the spirit were not the first developed; but the powers which belong to the soul, that is, the power of nature. Again, in the same chapter, reference is made to the natural and spiritual body. ''There is a natural body, and there is a spiritual body.'' Literally, there is a body governed by the soul, that is, powers natural; and there is a body governed by the Spirit, that is, higher nature. Let, then, this be borne in mind, that what the apostle calls ''soul'' is the same as that which he calls, in another place, the ''natural man.'' These powers are divisible into two branches-the intellectual powers and the moral sense. The intellectual powers man has by nature. Man need not be regenerated in order to possess the power of reasoning, or in order to invent. The intellectual powers belong to what the apostle calls the ''soul.'' The moral sense distinguishes between right and wrong. The apostle tells us, in the Epistle to the Romans, that the heathen-manifestly natural men-had the law ''work of the written in their hearts; their conscience also bearing witness.'' The third division of which the apostle speaks he calls the ''spirit;'' and by the spirit he means that life in man which, in his natural state, is in such an embryo condition that it can scarcely be said to exist at all,-that which is called out into power and vitality by regeneration, the perfections of the powers of human nature. And you will observe that it is not merely the instinctive life, nor the intellectual life, nor the moral life, but it is principally our nobler affections,-that existence, that state of being, which we call love. That is the department of human nature which the apostle calls the spirit; and accordingly, when the Spirit of God was given on the day of Pentecost, you will remember that another power of man was called out, differing from what he was before. That Spirit granted on the day of Pentecost did subordinate to Himself, and was intended to subordinate to Himself, the will, the understanding, and the affection of man; but you often find these spiritual powers were distinguished from the natural powers, and existed without them. So, in the highest state of religious life, we are told, men prayed in the spirit. Till the spirit has subordinated the understanding, the gift of God is not complete‚-has not done its work. It is abundantly evident that a new life was called out. It was not merely the sharpening of the intellectual powers; it was calling out powers of aspiration and love to God; those affections which have in them something boundless,-that are not limited to this earth, but seek their completion in the mind of God Himself
"Where The Spirit Of The Lord Is" from Life.Church
