About Samuel Dickey S. Gordon Gordon, Samuel Dickey — Devotional speaker and writer. Born and educated in Philadelphia, Gordon was involved in various parachurch organizations, the most notable of which was the YMCA. Following his years with that organization, he initiated a ministry of preaching and lecturing on religious issues in the U. Beyond American shores he traveled for four years in Europe and the Orient, where he conducted Bible conference and missionary conventions.
He captured the hearts of his hearers by his informal and intimate style. He had a gentle spirit, and his quaint phrases stuck in the mind. He remains one of the very few early twentieth century speakers widely published. In , Gordon gave a notable series of lectures at Moody Bible Institute. About this time his first "Quiet Talk" book was published, the first in a series of approximately 25 devotional books. These books were widely used by clergy and lay leaders alike, as well as common church goers.
He never called himself a preacher, preferring the title of lecturer. In a real sense he was unique. His manner of speaking, never dull, always illustrated by parabolic stories, had gripping power to hold the attention and stir the heart. Father—Mother A Mothering Father. Heredity The Lineal Face. Training The University of Arabia. Quiet Talks on Power Chapter 1: Does Prayer Influence God? Hindrances to Prayer Chapter 5: How to Pray Chapter 9: Jesus' Habits of Prayer Chapter Dissolving Views Chapter Deepening Shadows Chapter Under The Olive Trees Chapter Breaking Hearts Chapter 2: The Absent One Chapter 4: The Throne View Chapter 5: Temptation The University of Arabia.
Victory Yielding to Arrest. Want to Read Currently Reading Read. Refresh and try again. To add more books, click here. Just a moment while we sign you in to your Goodreads account. Quiet Talks on Prayer by S. Rate this book Clear rating 1 of 5 stars 2 of 5 stars 3 of 5 stars 4 of 5 stars 5 of 5 stars. Quiet Talks about Jesus by S. Gordon really liked it 4. Want to Read saving… Error rating book. Quiet Talks on Power by S.
Gordon , Marcus Dods , A. It was bitter, incorrigible, malicious, and at last murderous. It has merely changed its outer form. It has grown more cultured on the outside, but the inside is the same. One phase of this opposition is the teaching that God sends sickness and disease. The bald statement gives an ugly impression of God that stings and stays. It hurts and it lasts. There comes a dread, an inner deep dread of a God of resistless power who actually does such a thing.
This is so even among saintly Christians, far more than is suspected. There is a deep-seated impression that we cannot ask for healing. We must settle down and make the best of a bad thing. And meanwhile pray to be patient and resigned. They were the answer to my sympathetic question about an earnest Christian woman in the prime of life who had died quite unexpectedly.
I wondered if my startled ears heard aright. But my wife verified their accuracy. The woman who spoke the words was an earnest Christian, of much more than average culture. Several of her family circle were college-bred, and the home had an unusual supply of high class modern books of various sorts. In later conversation a neighbour of hers, who did not share her belief in this regard, remarked that such was quite a common thought in all the countryside thereabouts. And in varying degree one finds such impression deep-seated everywhere. And, there are statements in the Scriptures that can be distorted, and disconnected, to give such an impression.
That is, I mean, with no intention of distorting, the Scriptures are read in a haphazard, disjointed way, and are quoted without regard to connection. And so such impressions gotten by hearsay are deepened. Let us take a brief look at the Book on this point. The whole story tells plainly why. It was really an emergency in the human plan being worked out. And the broader story tells the process which reverses the whole impression.
Still the impression is there, to the unthinking. One cannot go here into this whole story of judgment on the Egyptians for their conduct toward God, and toward these Hebrews. It reveals in a notable way the natural process God follows in visiting judgment on wrong-doing. One notes, of course, that this is all a distinctly exceptional action, of judgment, in a crisis.
It is not the normal run of things. And so there is a string of similar passages. There is one exception to be noted, quite distinct from all these others. One notes at once that it was not a disease, but a touch that affected the normal action of his body, his walking. It slowed him up, and became a constant reminder that he had been walking the wrong way. There is no wasted motion now. It stands out as an exception, at the extreme point of waiting by God, after all other means had failed. Jacob was an unusually stubborn man. Now, there are two things to note sharply here in order to keep the poise, to get things straight and clear.
And they are two common things, well understood and emphasized in the pages of this book. The first, and less thing is this, that any break with God takes one away from the protection of His presence, and so automatically exposes him to whatever conditions surround him. The natural thing is keeping in touch with God. His mere presence, in unbroken touch, is a continual protection from ills that surround us. His touch upon us, it is this that keeps our bodies strong, and functioning naturally and vigorously. This teaching is like an ever-present undertone through the older pages of the Book.
It was true from Eden on before the main story of the Book was lived out and written down. It is true to-day. This is the continual background of all the Old Testament teaching about bodily conditions. One simple illustration may help. But it is merely one bit from a flood of passages. It is given because it is a picture, pictured teaching. It is an open window into the whole house of the Book. It is the graphically told story of the unnamed prophet in the First Book of Kings chapter He had been sent to King Jeroboam, in a very critical time, with a message, and with detailed instructions as to his own conduct.
Clearly his own conduct in the particulars named was to be an acted-out bit of the message. Then the unnamed prophet returning home, by the way he was distinctly bidden by God not to take, is slain by a lion. The whole story is dramatically told in much detail of an intensely interesting sort.
And is evidently told fully for the teaching it contains. For the whole nation knew the story by the universal grape-vine means of communication, and discussed it from door to door. And the bit of teaching that belongs in just now is simply this: In touch with God he was in the protected zone.
No evil could befall him in the simple path of obedience. When he went out of that path he was exposed to the dangers always there. The true natural human life is meant to be lived in simple touch of heart and life with God. Anything else is abnormal, unnatural. When in touch one is constantly protected and preserved and strengthened, in body and circumstance and life. Break with God, either partial or full, exposes one to whatever there is of evil, and to the Evil One. And, it is an unhappy common place that so many Christians, confessedly, do not live in that full simple intelligent touch with Christ in all their affairs.
This is one bit of teaching. It is the background of all teaching in the Old Testament especially. Unhappily it is missed so much in the haphazard, unconnected, choppy reading of the old Book, so common in pew and pulpit, home and study. It is a striking thing that the Bible, taken as a whole, is always self-explanatory Any question raised at any place in it as to the meaning is always answered somewhere else in the Book. And every thoughtful, serious question has an answer here somewhere. If only we would read it, and read it intelligently as a whole, one connected book, it would flood us with its light at every turn.
But the second thing stands out in plain open day before all eyes. It is the bigger thing of the two. It is the Book of Job. The story of Job deals directly with this question of sickness and disease, the source, and more the purpose. It stands at the front door of the Bible. It was first of all in its writing. It is put there in plain sight that we might understand at once this sorest of all questions, suffering, and why allowed.
It tells plainly that the troubles that came to Job, including his ulcerous boils at the last, came directly from Satan Job 1: There was a purpose of God in the permission He gave. It was distinctly a purpose of love. Then the healing came see Job And the gracious flood of blessing that followed made the days of his earlier prosperity seem tame. That in a word, just now, is the Job story. But the teaching could not be clearer. It answers our present question. It answers it fully and plainly. Of course, it must be confessed that reading the Book of God is just a bit scarce, and reading it thoughtfully just a bit scarcer.
Put in plain words here is the answer of the Book of God. God does not send disease and sickness. There are five things to be said about their source. Or, they may come through the general break of sin affecting the whole fabric of life. Or, there may be a blend of two or more of these. In each ease there must be an open door of some sort on the human side.
But, then, the open doors are certainly on every hand in great abundance. So far as the disciplinary side of bodily suffering is concerned, God has no need to send disease. There are plenty of doors of disobedience standing invitingly open to disease. There is no disobedience so common as disobedience of the common laws of health. This is so among the most earnest Christians, the saintliest folk. There is a protective restraint of which one may be quite unaware. And of this touch one is usually quite unaware. The very absence of bodily ills and weakness should be cause for praise.
And, then, when sickness or disease actually comes, perhaps through some door left inadvertently open, or otherwise, there may be the positive supernatural healing touch. When one is led to meet some emergency that taxes or exposes the health unduly, special strength will be given. But one should be very clear of his leading here.
Once that is quite clear one pushes confidently on, depending on our unfailing Christ for bodily strength, as for all else.
Quiet Talks About The Healing Christ [S. D. Gordon] on domaine-solitude.com *FREE* shipping on qualifying offers. This scarce antiquarian book is a facsimile reprint of . Preface. Some Principles of Healing as taught in God's Word, directly and indirectly: 1) It is God's first will that men be pure in heart, clear in mind, strong in .
But one should guard carefully his bodily doors, as all others. There is a spirit warfare on. And one needs to be constantly on guard. In a wholesome, sane, thoughtful way one should guard all the doorways of his life, of every sort. This is especially true of those wholly in Christian service. John Ruskin tells a simple incident of his childhood days, that illustrates in part what we are talking about. He was present one afternoon when tea was being served. He wanted to touch it, and reached out his hand. The nurse in attendance on the child told him not to. The boy persisted, and the nurse also persisted.
His curiosity was quickly satisfied. His attention was turned from the kettle to the finger. The restraint was withdrawn. The act of touching the kettle contained its own punishment in the pain that came. The child had learned something. His desire to touch shining copper kettles was satisfied ever after. We still want to touch the shiny kettle. Though when you come to know Him, you recognize that this would be quite sufficient in itself. God would keep us from touching the hot kettle, because it will burn.
This principle underlies every law and commandment of God to us. Let us keep in touch of heart and life with Christ, guard jealously all the doors, set our selves to keep in that protected zone of obedience, and, when the need comes, go at once to Christ. Christ is waiting now, at your side, with the touch of supernatural power, to meet every need of body and life. God is chary of the supernatural. He is lavish in nature. Nature is God in action. He will not hesitate for a moment to do the supernatural when the need calls for it. He will do a fresh act of creation, pure direct creation, before a single line of His Word is allowed to fail.
He will reach through and above the natural channels with the added touch before He will let one trusting child of His, in intelligent touch of heart and will, know disappointment. The flood of power, more than the usual thing, waits any emergency that plainly calls for it. They are His own. Christ avoids the sensational, the cheap, vulgar, catchy-in-the-bad-sense sensational.
On more than one occasion He was at pains to avoid the crowd gaping for some touch of this morbid sort of sensationalism.
The supernatural has a touch of the spectacular to us, because we are not used to it. It catches attention at once. The natural hardly gets any attention, we are so used to it. Nature is simple and quiet. The things that mean most to us, and to our daily lives, come noiselessly, softly. The dew does its gracious work shyly. The air does its unfailing ministry so modestly we scarcely ever think of its presence, till some foul intruder spoils its sweet odour and neutralizes its life-giving power. Truth is a Quaker.
It wears a plain garb and talks in quiet gentle speech. It never calls attention to itself. It goes by almost unnoticed in the bustle of the street. But it breathes out a healthful atmosphere, and leaves a fragrant trail. Error wears flashy clothes. It talks in loud, boisterous tones. It blusters, and swaggers the full width of the sidewalk.
And the crowd stops and stares, and wists not that the air had been befouled. Error steals some truth for wings, else it would fall dead flat at once. The sheep-like-quality persists in the race. Watch the flock of sheep. Cheap, noisy leadership quickly gets the crowd. Satan tangles things up.
Truth is so simple as to seem too easy, sometimes. Truth is plain spoken and unpretentious. One becomes wary and weary of a cloud of words, many words, long, big-sounding words. Christ is chary of the supernatural. He gives so lavishly all the time that there would be no need of the other, the extra, the supernatural, if it were not for the terrible emergency of life.
Sin is forever setting life all askew, and making emergencies. A single touch of the supernatural quickly catches the eye. A flood of the natural, keeping the whole swing of life a-going, rarely gets a thought. Yet, though already so lavish in His habitual giving, and so thoughtful about giving outside of this, Christ is on the eager run to give the more-than-common touch of power, the supernatural, when need be, to meet the ever present emergency so common in life.
And Christ thought fully gives that touch in the way that will help us best and most. Our well-being, body and spirit, is precious to Him. The integrity of His pledged Word He holds sacred. He is on the heels of evil, like a flash, before any trusting child of His shall be disappointed, or a scratch of His Word allowed to slip. There is nowhere that wisdom is so much needed, rarest wisdom, as in giving. Those engaged in giving help to others habitually, in a larger or smaller way, know well what a fine art is needed here if men are not to be hurt when they are needing help.
To give so as to help, and help in the best way, and help only, not hurt, is a fine art indeed. Nothing is more ticklishly difficult. Thoughtless giving is cheap and common, lazy and hurtful. Love is always thoughtful, though it cost more. But love ignores the cost even when it must be counted. In His healing, Christ is thinking always of two things, the immediate need and the deeper need, the body, and the man himself living in the body.
Often helping the deeper need meets the bodily need too, and meets it in the best way. And this in turn radically affects the body and the health, oftentimes. It does yet more. It leads to the intelligent thinking into things. And this in turn leads to such obedience to the laws of the body as to prevent a recurrence of the bodily trouble. Sometimes that obedience is very simple. Sometimes it is radical. It may mean breaking old habits in such common things as eating and sleeping and the methodical daily round. And health and healing are very dependent on these common things.
And nowhere is love more put to it to be really helpful than in giving. There are two things to note keenly here, as to how Christ heals. The conditions underlie all else. The physician and the sick man must get into touch. Some have supposed that saintliness is the requirement for the healing touch. They have supposed that the saintly may come and expect the healing touch; but hardly others. Well, of course, the closer the touch the better.
And saintliness practically means simply a close touch, the habitual close touch. There must be touch, of course.
It is never because of any merit in us such as saintliness suggests. Now, the word about the conditions necessary for healing. Of course, there are always conditions. And here the conditions are so simple as to be almost laughable. And yet they are so in flexibly rigid as to be absolutely indispensable, like almost all conditions of life. Ask for, and accept, forgiveness of your sins, and the cleansing from sin through His blood.
Thank Him for dying for you and taking your sin away. Then, when the need comes, go at once to Him. Go first to Him. Go to Him at once. He will forgive all our iniquities. He will heal all our diseases. He will prolong our days till the full span of life is run out. He will put His direct helpful touch on the outer circumstances, for our sake.
He will renew the vigour of body and mind and spirit clear up to the measure it should be. This is His will for you and me.
Now, it would be quite enough to stop right there. That tells the whole story of the conditions to be met.
But, because things are quite a bit foggy, it will be good to talk a bit about just what this means in actual habit, in the common run of things, in daily life. There are always fine exceptions. We need to be taught. Then there will be an intelligent understanding. There will come to be a matured mellowed mental judgment.
There will be a seasoned wisdom to know how to act in emergencies. There will be a habit of action formed. We will know how to meet opposition. An old seasoned soldier holds steady under fire when the new recruit takes to his heels. The experienced banker or broker keeps his head when panic threatens where the less-seasoned takes fright and maybe loses out. It will really grow up out of that if one follows fully and truly and simply. It can be put into four words, an act, a purpose, a habit, an attitude.
The act is the surrender to Christ as a master, not a Saviour simply but a master. In a thoughtful intelligent seasoned way Christ is to be allowed to sway all the habits, as the flame sways the dry kindling in the grate with a good draft. The personal habits, the home relationships and contacts, the daily work, or business or profession, the income and out-go, the recreations and social contacts, — all these, in a wholesome sane habitual way, are to be as you believe He would prefer.
For He always has a preference, very decided. And when in doubt hold the thing in question open till the doubt quite clears. The surrender is an act, a glad act. Then it becomes a practice, a constant unwavering practice. And then it becomes a habit, a fixed unconscious habit of action. This is the meaning of being in touch with Christ. The purpose is this: The purpose really becomes a passion, a tender, strong, tense passion, a passion of love, a passion for Him. What would please Him? You can prove that so far as logic goes. Though, of course, logic can be used to prove anything.
And of course again, logic itself proves nothing. A thing may be proven not wrong. But if that quiet inner Voice tells you it is not best, not what He would prefer, then that is quite conclusive here for the man really in touch. The habit is this: The day may be crowded, but the man in touch finds that bit of time planned for, and growing longer of itself rather than shorter. What one really wants is always included, however crowded the day and the way.
It will be unhurried time, the spirit unhurried, even though the watch lies open before you. It will be time with the Book itself. In that bit of time each day, multiplied by as many days as the calendar provides, the vision clears, the understanding is taught, the purpose stiffens, the judgment seasons and acquires poise that rarest thing! This is what keeping in touch means. The continual attitude of mind and spirit comes instinctively under the sway of all this.
One goes the simple daily round with an unspoken prayer and an inner song. The commonest things are done well because done under His eye. There may be monotony in act, but never in spirit. What would be drudgery becomes rhythm, because of the inner spirit. The ever-present One within, the song in your heart even when clouds gather, these sweeten the humdrum task. And when the unexpected comes, when the emergency suddenly looms, this quiet, steady attitude of spirit finds you ready.
You hear the clear, quiet inner voice. You know instinctively what to do. And you hold still and steady till you do know. The whole thing is just that, being in touch with Christ, and keeping in touch. This is the simple underlying condition for healing. This being in touch is the natural human thing. Anything else is not human. Things are out of plumb. This simple natural touch with Christ means health, a normal bodily functioning all the time.
It means protection from that which threatens your health. It means the direct healing touch, if and when, disease actually gets in. Sin broke and breaks the touch with Christ. We were started in touch back in Eden. We are born into this world in touch, at least, creatively. The whole fabric of modern life, as it actually is, tends to the breaking of that touch. The wilful doing what we want to when we instinctively know we should do something else, this starts or strengthens the break.
Loss of touch means loss of strength, yes, bodily strength. And disease and sickness and weakness in general, in some way, come through that break. Coming to Christ, coming all the way, and staying, this mends up the break. He mends it up. Then the way is open for all one needs of whatever sort. And, when, some day He comes back again, there will be the fulness of touch in His immediate presence.
The body laid away in the dust, in a believing hope, will know the fulness of life again, as will ours who are still living in that day. What about the use of means? No question is more often asked in this connection. And there is the utmost confusion about the right answer. When Christ was here there was no science of healing. There always has been a natural healing practised by men.
The Jews have been noted for their skill in the use of herbs and other simples, and in nursing. Luke was in all probability such a physician. To-day there is far more knowledge of the human body, and of the effects upon it of certain substances found in the vegetable world. There has grown up through years a fund of experience and of wisdom and skill in this regard. Properly used it is invaluable in discerning just what the ailment is, and what is wisest to do. In spite of malpractice, wrong and faulty diagnosis, guesswork and experimentation, the unwise use of drugs, the commercialism, and the rapid putting of people through a wholesaling process in medical practice, and a not-good professionalism, in spite of these there is a human science of healing.
It is most striking that outstanding men in that science to-day put greatest emphasis on the non-use of drugs, on the sort and preparation and quantity of food, on the general habit of life, and on the mental attitude. Above all else skill in accurate diagnosis, the actual discernment of just what the trouble is, is distinctly rare.
It is rare in its common scarcity. And it is rarer yet in its value, its influence on needed action for relief. There has grown up in recent years a new group of physicians, known by various names, who stress natural methods, the disuse of drugs, correcting wrong adjustments in the body by skilful manipulation, proper use of proper food, and like measures.
Without doubt, the Christian physician, studious and conscientious, dispassionately abreast of the latest real learning in his science, in real touch habitually with Christ, and under the sway of the Holy Spirit, free from the pride of mere professionalism. Concerned only and above all in having his patient get well, with a simple faith in the present power of a living Christ, such a physician would be aided by the Holy Spirit in discovering the real ailment, and used in ministering to relief and healing.
Though one regrets their scarcity, and prays most fervently that their number might be increased. Their very absence or scarcity simply makes greater the need of going direct to the great Physician. Here is a quotation from the lips of a physician, than whom it is said none stands higher in the profession in these two English-speaking nations. The quotation is a recent one, and is taken from a standard religious journal. Healing comes to some individuals directly through prayer, I am sure. I use it in my practise and rely on it today more often than on medicine.
I believe that prayer is the contributing factor in the victory over disease. And when prayer has thus been made a factor in recovery I believe it is through direct action on the part of God. It will help much to remember here that there are seven different ways in which healing may come to the diseased body, four natural, two supernatural, one a blend.
There is a natural healing without human co-operation. The Creator has graciously put a healing power in the human body. If you cut your finger instantly nature goes to work.
The blood begins to coagulate and staunch the flow. That power within begins to make new tissue, enough, to bring up the two edges of the wound together, and to heal it up completely. This has been true, of course, since Eden days, through the centuries, and everywhere, in savage jungles and krall, and in cultured city centre. There is the same natural healing assisted by human co-operation.
A right mental attitude exerts enormous influence. Maybe some day the thing can be put into simpler words for us common folk to grasp more clearly. Mental science has not yet been fully charted. Without doubt, the subjective mind, or the subjective functions of the mind, do control the sensations and functions of the body. The imagination plays an incalculable part here. Again, without question, the objective mind or processes control the subjective mind as absolutely as the subjective mind controls the body. The body is the slave of the subjective mind in its instant, full, I had almost said, abject obedience to it.
The subjective mind is the slave of the objective mind as absolutely. Our knowledge, and reasoning, and deciding, and the insistent set-of-mind affect the imagination enormously. And this in turn actually controls in large measure bodily conditions. Incidentally, just now, here is the process of faith , a simple faith in Christ, inbreathed by His Holy Spirit, through His Word or more directly, as all faith is.
The subjective mind in obedience to that at once goes to work to produce the needed changes in the body. The processes of grace are as fascinating as a romance. Then there is this natural healing power assisted by expert knowledge and practised skill. Here is where the true physician comes in.