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God knows our ways O may we ever bear in mind that we are not sent into this world to stand all the day idle, but to go forth to our work and to our labour until the evening! Until the evening, not in the evening only of life, but serving God from our youth, and not waiting till our years fail us. Until the evening, not in the daytime only, lest we begin to run well, but fall away before our course is ended.

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Bethlehem May each Christmas, as it comes, find us more and more like Him,

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Holy Hour in Newman’s Chapel

Cor ad Cor Meeting

and much more…

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You know well enough that works are said to be the fruits and evidence of faith.

“Now it is high time to awake out of sleep.” Rom. 13:11.

By “sleep,” in this passage, St. Paul means a state of insensibility to things as they really are in God’s sight. When we are asleep, we are absent from this world’s action, as if we were no longer concerned in it. It goes on without us, or, if our rest be broken, and we have some slight notion of people and occurrences about us, if we hear a voice or a sentence, and see a face, yet we are unable to catch these external objects justly and truly; we make them part of our dreams, and pervert them till they have scarcely a resemblance to what they really are; and such is the state of men as regards religious truth. God is ever Almighty and All-knowing. He is on His throne in heaven, trying the reins and the hearts; and Jesus Christ, our

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God is calling us!

“And the Lord came, and stood, and called as at other times, Samuel, Samuel.

Then Samuel answered, Speak, for Thy servant heareth.” 1 Samuel 3:10.

In the narrative of which these words form part, we have a remarkable instance of a Divine call, and the manner in which it is our duty to meet it. Samuel was from a child brought to the house of the Lord; and in due time he was called to a sacred office, and made a prophet. He was called, and he forthwith answered the call. God said, “Samuel, Samuel.” He did not understand at first who called, and what was meant; but on going to Eli he learned who spoke, and what his answer should be. So when God called again, he said, “Speak, Lord, for Thy servant heareth.” Here is prompt obedience.

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Our Saviour gave this warning when He was leaving this world,-leaving it, that is, as far as His visible presence is concerned. He looked forward to the many hundred years which were to pass before He came again. He knew His own purpose and His Father’s purpose gradually to leave the world to itself, gradually to withdraw from it the tokens of His gracious presence. He contemplated, as contemplating all things, the neglect of Him which would spread even among his professed followers;

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“He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus!” Rev. 22:20.

When our Lord was going away, He said He would quickly come again; yet knowing that by “quickly” He did not mean what would be at first sight understood by the word, He added, “suddenly,” or “as a thief.” “Lo, I am coming like a thief! Blessed is he who is awake, keeping his garments…!” [Rev. 16:15.] Had His coming been soon, in our sense of the word, it could not well have been sudden.

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Catacomb of St Sebastian, Rome

Br. Seán McLaughlin FSO

In pagan Rome it was believed that immortality and greatness was ensured by the endurance of the remembrance of a person. It was this belief that gave rise to wonderful feats of architectural brilliance. At the same time, no greater punishment could one inflict on the Romans than to pronounce a damnation memoria – a condemnation of memory, in which every trace of them was obliterated. In Christian Rome, however,

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LeadKindlyLightPic1_(640_x_480) The Life and Message of John Henry Newman.

An influential teacher, a distinguished theologian, a man who endured many trials, a father of souls – Blessed John Henry Newman (1801 – 1890) remains as fresh and relevant today as he was during his lifetime. In this engaging film, Fr Nicholas Schofield and Fr Marcus Holden present the story of Newman’s life

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St Mary the Virgin

Br. Seán McLaughlin FSO

The Oxford Movement is rightly associated with its three main protagonists: Newman, Keble and Pusey. These Oriel dons provided the movement with the leadership, enthusiasm and intellectual rigor which would ensure its success, so much so that by the mid 1830s the influence of the Oxford Movement began to eclipse the hugely popular Evangelical Movement. Yet despite their greatness, the genesis, progress and consequences of the Oxford Movement cannot be reduced to Keble, Pusey and Newman alone. The movement is indebted to many men, who

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