Abide Christian Quotes

I would rather make mistakes in kindness and compassion than work miracles in unkindness and hardness.

Vengeance cannot abide the agony of grace.

Tradition is not only a protective, conservative principle; it is, primarily, the principle of growth and regeneration… Tradition is the constant abiding of the Spirit and not only the memory of words.

Many Christians expend so much energy and worry trying not to sin. The goal is not to try to sin less. In all your efforts to keep from sinning, what are you focusing on? Sin. God wants you to focus on him. To be with him. “Abide in me.” Just relax and learn to enjoy his presence. Every day is a collection of moments, 86,400 seconds in a day. How many of them can you live with God? Start where you are and grow from there. God wants to be with you every moment.

[I]t is not hasty reading--but serious meditating upon holy and heavenly truths, that make them prove sweet and profitable to the soul. It is not the bee’s touching of the flower, which gathers honey--but her abiding for a time upon the flower, which draws out the sweet. It is not he who reads most--but he who meditates most, who will prove the choicest, sweetest, wisest and strongest Christian.

It is not the bee's touching of the flower that gathers honey, but her abiding for a time upon the flower that draws out the sweet. It is not he that reads most, but he that meditates most, that will prove the choicest, sweetest, wisest and strongest Christian.

Your faithfulness and mercies forever abide,we trust in You Jehovah - Ahavah, The Lord is love.

One thing is needful; to know and abide in the Lord Jesus Christ.

The Christian, the child of God, the Christ man who has committed his body as well as his spirit and soul to God, ought not to not be a subject for healing. He ought to be a subject of continuous, abiding health, because he is filled with the life of God.

We are not delivered from offences, but it is equally true that we are not deprived of our refuge; our griefs do not cease, but our consolations are equally abiding.

My prayer for you: Know the Lord in greater depth. Abide in the presence of God. Live under the shelter of most High,God. Remain under the shadow of God’s grace in Jesus Name.Amen.

If my brothers and sisters in Christ continue to tell me something about myself that I do not see as true and accurate, I must come to a place where I trust the body, looking at me objectively, more than I trust myself, looking at me subjectively. This is especially true when we are dealing with people who know and love us, those who live and serve in close proximity. Praise God for loving Christian spouses, siblings, and even children in whom both the Spirit of God and a willingness to be lovingly honest abide.

The Christian often tries to forget his weakness; God wants us to remember it, to feel it deeply. The Christian wants to conquer his weakness and to be freed from it; God wants us to rest and even rejoice in it. The Christian mourns over his weakness; Christ teaches His servant to say, 'I take pleasure in infirmities. Most gladly ...will I...glory in my infirmities' (2 Cor. 12:9)' The Christian thinks his weaknesses are his greatest hindrance in the life and service of God; God tells us that it is the secret of strength and success. It is our weakness, heartily accepted and continually realized, that gives our claim and access to the strength of Him who has said, 'My strength is made perfect in weakness

She liked the Jesus who would appall every law-abiding, property-acquiring American Christian. Jesus the Communist, the crazed shop-trasher, the friend of deadbeats.

The true Christian was intended by Christ to prove all things by the Word of God: all churches, all ministers, all teaching, all preaching, all doctrines, all sermons, all writings, all opinions, all practices. These are his marching orders. Prove all by the Word of God; measure all by the measure of the Bible; compare all with the standard of the Bible; weigh all in the balances of the Bible; examine all by the light of the Bible; test all in the crucible of the Bible. That which cannot abide the fire of the Bible, reject, refuse, repudiate, and cast away. This is the flag which he nailed to the mast. May it never be lowered!

To look back upon the past year, and see how little we have striven and to what small purpose: and how often we have been cowardly and hung back, or temerarious and rushed unwisely in; and how every day and all day long we have transgressed the law of kindness; -it may seem a paradox, but in the bitterness of these discoveries, a certain consolation resides. Life is not designed to minister to a man's vanity. He goes upon his long business most of the time with a hanging head, and all the time like a blind child. Full of rewards and pleasures as it is - so that to see the day break or the moon rise, or to meet a friend, or to hear the dinner-call when he is hungry, fills him with surprising joys - this world is yet for him no abiding city. Friendships fall through, health fails, weariness assails him; year after year, he must thumb the hardly varying record of his own weakness and folly. It is a friendly process of detachment. When the time comes that he should go, there need be few illusions left about himself. Here lies one who meant well, tried a little, failed much: -surely that may be his epitaph, of which he need not be ashamed.

For by a kind of mutual bond the Lord has joined together the certainty of his Word and of his Spirit so that the perfect religion of the Word may abide in our minds when the Spirit, who causes us to contemplate God's face, shines.

All medieval and classic cultures of the ancient world, including those on which Tolkien modeled his elves, routinely exposed their young and marriageable women to the fortunes of war, because bearing and raising the next generation of warriors is not needed for equality-loving elves. Equality-loving elves. Who are monarchists. With a class system. Of ranks. Battles are more fun when attractive young women are dismembered and desecrated by goblins! I believe that this is one point where C.S. Lewis, J.R.R. Tolkien, and all Christian fantasy writers from before World War Two were completely agreed upon, and it is a point necessary in order correctly to capture the mood and tone and nuance of the medieval romances or Norse sagas such writers were straining their every artistic nerve and sinew to create. So, wait, we have an ancient and ageless society of elves where the virgin maidens go off to war, but these same virgin maidens must abide by the decision of their father or liege lord for permission to marry? -- The Desolation of Tolkien

The more we abide in Christ, the more His grace and power transform us into His image.

It is one thing for me to claim that God has changed me; it is quite another for those around me to acknowledge that I have truly changed. You and I are sinners. Moreover, we are self-deceived. We do not see ourselves accurately. Every one of us thinks more of himself than he ought. We are in desperate need of brothers and sisters who will tell us the truth. More importantly, we need to be the kind of people who acknowledge that truth. If my brothers and sisters in Christ continue to tell me something about myself that I do not see as true and accurate, I must come to a place where I trust the body, looking at me objectively, more than I trust myself, looking at me subjectively. This is especially true when we are dealing with people who know and love us, those who live and serve in close proximity. Praise God for loving Christian spouses, siblings, and even children in whom both the Spirit of God and a willingness to be lovingly honest abide.

When we receive God’s saving grace, can we do this? Can we give until it hurts? Yes, because God tells us that we are strong: “I write to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one” (1 John 2:14). We are stronger than we think. Even in our struggle against sin, God tells us that we, his children, are strong.

Many have found it hard to see what claim the law can have on the Christian. We are free from the law, they say; our salvation does not depend on law-keeping; we are justified through the blood and righteousness of Jesus Christ. How, then, can it matter, or make any difference to anything, whether we keep the law henceforth or not? ....While it is certainly true that justification frees one forever from the need to keep the law, or try to, as the means of earning life, it is equally true that adoption lays on one the abiding obligation to keep the law, as the means of pleasing one's newfound Father....The sins of God's children do not destroy their justification or nullify their adoption, but they mar the children's fellowship with their Father.

She could only speak words powerfully for His Kingdom when she’d been abiding in Him and keeping His words as precious within her mind. And that was one thing she certainly hadn’t been doing these last months. Again her head bowed until her forehead touched the blanket. She had some straightening out to do with Adon Olam, immediately. The next battle wouldn’t find her quiver so empty.

The thing for us to do is to pray without ceasing; once having come into the presence of God, never to leave it; to abide in His presence and to live, steadily, unbrokenly, continuously, in the midst of whatever distractions or trials, with and in Him. God grant such a life to every one of us!

To promise to abide by this legislation, so inimical to God, would mean forsaking the gospel and turning away from God's law. This is why Christians have a choice to make, either to trade in their loyalty to God for freedom from persecution, or to remain true to Christ and consequently run the risk of persecution.

Saladin even paid for the ransom of some of the Franks, as his personal almsgiving. The Christians were so positively impressed by this humaneness that legends flourished in Europe that Saladin had been baptized a Christian and had been dubbed a Christian knight.34 He was, in fact, simply a Muslim ruler who abided by the Shariah.

Abiding in Jesus means understanding that His acceptance of us is the same regardless of the amount of spiritual fruit we have produced.

Chopra concludes his work with, "Your goal and mine isn't to imitate Jesus. It is to become part of him----or, as he said, to abide in him.

As you abide in Christ, you will have strength for today’s trials as well as for all tomorrow’s challenges.

There is no condition of life in which we cannot abide in Jesus. We have to learn to abide in Him wherever we are placed. Our Brilliant Heritage, 946 R

It behoves the Bridegroom's friend, then, "to stand and to hear." What is it to stand? It is to abide in His grace, which he received. And he hears a voice at which he rejoices.

...the most heavily laden branches bow the lowest.

The real, abiding part of Christianity is the putting to death of the old man and making alive of the spirit." p292

To fear God is to love Him so that His frown is your greatest dread, and His smile is your greatest delight.

His love is the soil in which all the fruits of the Spirit grow. When our roots abide there, then joy, peace, patience, kindness, gentleness, and self-control grow naturally in our hearts.

From the moment when Christ told Our Lady to see Him, her son, in John, she saw Christ in all Christians. She took her only son to her heart in all men born. She saw now but one Man abiding in mankind.

I think it is fair to say that in the Western church, we have by and large lost the art of disciple making. We have done so partly because we have reduced it to the intellectual assimilation of ideas, partly because of the abiding impact of cultural Christianity embedded in the Christendom understanding of church, and partly because the phenomenon of consumerism in our own day pushes against a true following of Jesus.

The knowledge of our union with Christ...gives us confidence in prayer. It was when Jesus had begun to expound the closeness of this union that he also began to introduce the disciples to the true heart of prayer. If Christ abides in us and we abide in him, as his word dwells in us, and we pray in his name, that God hears us (Jn 15:4-7). But all of these expressions are simply extensions of the one fundamental idea: If I am united to Christ, then all that is his is mine. So long as my heart, will and mind are one with Christ's in his word, I can approach God with the humble confidence that my prayers will be heard and answered.

He said in the fourth verse, “Abide in me, and I in you,” and now as a parallel to this it is, “If ye abide in me, and my words abide in you.” What, then, are Christ’s words and Himself identical? Yes, practically so.

In the. Middle Ages and afterwards, Jews, like members of other marginalized groups, were denied the legal protections that England afforded the archetypal citizen: the free white native-born law-abiding Christian adult male.

Culturally, though not theologically, I’m a Christian. I was born a Protestant of the white Anglo-Saxon persuasion. And while I do love that great teacher of peace who was called Jesus, and while I do reserve the right to ask myself in certain trying situations what indeed He would do, I can’t swallow that one fixed rule of Christianity insisting that Christ is the only path to God. Strictly speaking, then, I cannot call myself a Christian. Most of the Christians I know accept my feelings on this with grace and open-mindedness. Then again, most of the Christians I know don’t speak very strictly. To those who do speak (and think) strictly, all I can do here is offer my regrets for any hurt feelings and now excuse myself from their business. “Traditionally, I have responded to the transcendent mystics of all religions. I have always responded with breathless excitement to anyone who has ever said that God does not live in a dogmatic scripture or in a distant throne in the sky, but instead abides very close to us indeed—much closer than we can imagine, breathing right through our own hearts. I respond with gratitude to anyone who has ever voyaged to the center of that heart, and who has then returned to the world with a report for the rest of us that God is an experience of supreme love. In every religious tradition on earth, there have always been mystical saints and transcendents who report exactly this experience. Unfortunately many of them have ended up arrested and killed. Still, I think very highly of them. “In the end, what I have come to believe about God is simple. It’s like this—I used to have this really great dog. She came from the pound. She was a mixture of about ten different breeds, but seemed to have inherited the finest features of them all. She was brown. When people asked me, “What kind of dog is that?” I would always give the same answer: “She’s a brown dog.” Similarly, when the question is raised, “What kind of God do you believe in?” my answer is easy: “I believe in a magnificent God

What is moderation in religion, anyway, other than a tolerance for dissonance? God’s instructions, issued over a thousand years ago, will always be extreme by contemporary standards. We protect religious freedom, but we expect people to cherry-pick which religious teachings they observe. Luckily, the vast majority of believers abide by the easy, sensible rulings and sidestep the rest. It’s quite a hard skill to teach. Ignore that part, you have to say, I know God’s word is infallible, but obviously that bit is mental.

Finally, another way that we, and many other Christians, have lost confidence in Jesus’ love for us is persisting in unrepentant sin. Playing the blame game, ignoring sin, or denying sin committed by us or against us, totally frustrates the “abiding” that Jesus called us to,

God, from whom to be turned away, is to fall: to whom to be turned back, is to rise again: in whom to abide, is to stand firm. God, from whom to go forth, is to die: to whom to return, is to revive: in whom to have our dwelling, is to live. God, whom no one loses, unless deceived:

Jesus is Lord” is the church’s earliest confession. It remains the abiding test of authentic Christianity. Neither the church nor the individual believer can afford to compromise Christ’s deity. In His sovereignty lies His sufficiency. He will be Lord of everything or not Lord at all.

all times past and future are surmounted by Thy eternal and stable abiding, and still that there is no temporal creature which Thou hast not made. And by Thy will, because it is that which Thou art, Thou hast made all things, not by any changed will, nor by a will which before was not,--

the word abide is much more straightforward than that. The Greek word meno means literally “to make your home in.” When we “make our home in” His love—feeling it, saturating ourselves with it, reflecting on it, standing in awe of it—spiritual fruit begins to spring up naturally from us like roses on a rosebush.

The praying life is the abiding life. Many Christians hit a wall when they connect abiding with asking. They freeze, thinking, If I were abiding, then I would get my prayers answered. Abiding feels elusive, like a spiritual pipe dream. Abiding is anything but disconnected from life. It is the way life should be done, in partnership with God.

With the veil removed by the rending of Jesus' flesh, with nothing on God's side to prevent us from entering, why do we tarry without? Why do we consent to abide all our days just outside the Holy of Holies and never enter at all to look upon God? We hear the Bridegroom say, `Let me see thy countenance, let me hear thy voice; for sweet is thy voice and thy countenance is comely.' (Song of Sol 2:14) We sense that the call is for us, but still we fail to draw near, and the years pass and we grow old and tired in the outer courts of the tabernacle. What doth hinder us? The answer usually given, simply that we are `cold,' will not explain all the facts. There is something more serious than coldness of heart, something that may be back of that coldness and be the cause of its existence. What is it? What but the presence of a veil in out hearts? A veil not taken away as the first veil was, but which remains there still shutting out the light and hiding the face of God from us. It is the veil of our fleshly fallen nature living on, unjudged within us, uncrucified and unrepudiated. It is the close- woven veil of the self-life which we have never truly acknowledged, of which we have been secretly ashamed, and which for these reasons we have never brought to the judgment of the cross. It is not too mysterious, this opaque veil, nor is it hard to identify. We have but to look in our own hearts and we shall see it there, sewn and patched and repaired it may be, but there nevertheless, an enemy to our lives and an effective block to our spiritual progress. This veil is not a beautiful thing and it is not a thing about which we commonly care to talk, but I am addressing the thirsting souls who are determined to follow God, and I know they will not turn back because the way leads temporarily through the blackened hills. The urge of God within them will assure their continuing the pursuit. They will face the facts however unpleasant and endure the cross for the joy set before them. So I am bold to mane the threads out of which this inner veil is woven. It is woven of the fine threads of the self-life, the hyphenated sins of the human spirit. They are not something we do, they are something we are, and therein lies both their subtlety and their power.

the midst of the ruins—in the premature death of a loved one, in the hell on earth we call a crack house, in the ache of a heartbreak, in the sheer malevolence of Kosovo and Rwanda—the presence of God abides. The trusting disciple, often through clenched teeth, says, in effect, God is still trustworthy, but not because of unrestricted power on my behalf, he is trustworthy because of a promise given and sustained in Christian communities throughout generations.8

Paul called it prayer “without ceasing.”[13] The Spanish Carmelite Saint John of the Cross called it “silent love” and urged us to “remain in loving attention on God.” Madame Guyon—the French mystic—called it a “continuous inner act of abiding.” The old Quakers called it “centering down,”[14] as if abiding was getting in touch with the bedrock of all reality. The Jesuit spiritual director Jean-Pierre de Caussade called it “the sacrament of the present moment,” as if each moment with God is its own Eucharist, its own movable feast.[15] A. W. Tozer called it “habitual, conscious communion” and said, “At the heart of the Christian message is God Himself waiting for His redeemed children to push in to conscious awareness of His presence.”[16] Dallas Willard loved to call it “the with-God life.”[17] So many saints, with so many names for life with Jesus. But my undisputed favorite is from a monk named Brother Lawrence, who called this “the practice of the presence of God.

That is why the second coming of the Lord is not only salvation, not only the omega that sets everything right, but also judgment. Indeed at this stage we can actually define the meaning of the talk of judgment. It means precisely this, that the final stage of the world is not the result of a natural current but the result of responsibility that is grounded in freedom. This must be regarded as the key to understanding why the New Testament clings fast, in spite of its message of grace, to the assertion that at the end men are judged "by their works" and that no one can escape giving an account of the way he has lived his life. There is a freedom that is not cancelled out even by grace and, indeed, is brought by it face to face with itself: man's final fate is not forced upon him regardless of the decisions he has made in his life. This assertion is in any case also necessary in order to draw the line between faith and false dogmatism or a false Christian self-confidence. This line alone confirms the equality of men by confirming the identity of their responsibility. ... Perhaps in the last analysis it is impossible to escape a paradox whose logic is completely disclosed only to the experience of a life based on faith. Anyone who entrusts himself to a life of faith becomes aware that both exist: the radical character of grace that frees helpless man and,no less, the abiding seriousness of the responsibility that summons man day after day. Both together mean that the Christian enjoys, on the one hand, the liberating, detached tranquility of him who lives on that excess of divine justice known as Jesus Christ. ... This is the source of a profound freedom, a knowledge of God's unrepentant love; he sees through all our errors and remains well disposed to us. ... At the same time, the Christian knows, however, that he is not free to do whatever he pleases, that his activity is not a game that God allows him and does not take seriously. He knows that he must answer for his actions, that he owes an account as a steward of what has been entrusted to him. There can only be responsibility where there is someone to be responsible to, someone to put the questions. Faith in the Last Judgment holds this questioning of our life over our heads so that we cannot forget it for a moment. Nothing and no one empowers us to trivialize the tremendous seriousness involved in such knowledge; it shows our life to be a serious business and precisely by doing so gives it its dignity.

What Herod realizes is that this Child and the message he brings of universal forgiveness and reconciliation with God do not offer a rival source of power and order but a radical alternative to what the classical world understands as “power” and “order.” They do not seek to replace him on the throne of his kingdom but to usher in a wholly new Kingdom, not providing “spiritual benzedrine for the earthly city” but replacing that city with a new one: the City of Man passes away, the City of God abides forever.

Let us be blunt, even at the risk of being misunderstood: the true Christian is not the denominational party member but he who through being a Christian has become truly human; not he who slavishly observes a system of norms, thinking as he does so only of himself, but he who has become freed to simple human goodness. Of course, the principle of love, if it is to be genuine, includes faith. Only thus does it remain what it is. For without faith, which we have come to understand as a term expressing man’s ultimate need to receive and the inadequacy of all personal achievement, love becomes an arbitrary deed. It cancels itself out and becomes self-righteousness: faith and love condition and demand each other reciprocally. Similarly, in the principle of love there is also present the principle of hope, which looks beyond the moment and its isolation and seeks the whole. Thus our reflections finally lead of their own accord to the words in which Paul named the main supporting pillars of Christianity: “So faith, hope, love abide, these three; but the greatest of these is love” (1 Cor 13:13).

Abiding by moral rules, especially when they are explained meaningfully and mercifully, gives teenagers swimming in a sea of relativism and nihilism what David Brooks calls a “moral vocabulary.” Sympathy for multiple generations of family breakdown wrought by moral anarchy isn’t enough. People need norms, writes Brooks, “basic codes and rules woven into daily life” that offer an alternative to the “plague of nonjudgmentalism, which refuse[s] to assert that one way of behaving [is] better than another. Article from first things.com GENERATION Z: DESPERATE FOR RULES

All these facts teach us that there are two ways in which the Holy Spirit works in us. The first is the preparatory operation in which He simply acts on us but does not yet take up His abode within us, though leading us to conversion and faith and ever urging us to all that is good and holy. The second is the higher and more advanced phase of His working when we receive Him as an abiding gift, as an indwelling Person, concerning whom we know that He assumes responsibility for our whole inner being, working in it both to will and to do. This is the ideal of the full Christian life.

What Herod realizes is that this Child and the message he brings of universal forgiveness and reconciliation with God do not offer a rival source of power and order but a radical alternative to what the classical world understands as “power” and “order.” They do not seek to replace him on the throne of his kingdom but to usher in a wholly new Kingdom, not providing “spiritual benzedrine for the earthly city” but replacing that city with a new one: the City of Man passes away, the City of God abides forever. This Child marks the end of the machine, the end of the military-industrial complex, the end of force.

In fact there was an outside force linked to every one of the outbreaks of violence in the Middle East, but it was the one force whose presence remained invisible to British officialdom. It was Britain herself. In a region of the globe whose inhabitants were known especially to dislike foreigners, and in a predominantly Moslem world which could abide being ruled by almost anybody except non-Moslems, a foreign Christian country ought to have expected to encounter hostility when it attempted to impose its own rule. The shadows that accompanied the British rulers wherever they went in the Middle East were in fact their own.

The only difference between nature and grace is this, that what the trees and the flowers do unconsciously, as they drink in the blessing of the light, is to be with us a voluntary and a loving acceptance. Faith, simple faith in God’s word and love, is to be the opening of the eyes, the opening of the heart, to receive and enjoy the unspeakable glory of His grace. And just as the trees, day by day, and month by month, stand and grow into beauty and fruitfulness, just welcoming whatever sunshine the sun may give, so it is the very highest exercise of our Christian life just to abide in the light of God, and let it, and let Him, fill us with the life and the brightness it brings.

Somewhere along the way we've lost our convictions, and it appears that in the losing we've altogether forgotten what convictions are. For convictions have been meticulously redefined as rights run amuck in the service of self, greed mongering goals touted as the call of destiny obediently obeyed, the desire to abide by tawdry trends so as not to be ousted by favored groups, and other such horribly debilitating vices. And despite this utterly absurd rewrite (which is in fact a careless editing incessantly pawned off as embracing the most riveting legitimacy imaginable), convictions are in fact the commitment to steadfastly adhere to sound principles and proven ethics that thoughtfully build the world around us as they reshape the ugly agendas within us.

Preaching that confronts racism: • Speaks up and speaks out. • Sees American racism as an opportunity for Christians honestly to name our sin and to engage in acts of detoxification, renovation, and reparation. • Is convinced that the deepest, most revolutionary response to the evil of racism is Jesus Christ, the one who demonstrates God for us and enables us to be for God. • Reclaims the church as a place of truth-telling, truth-embodiment, and truth enactment. • Allows the preacher to confess personal complicity in and to model continuing repentance for racism. • Brings the good news that Jesus Christ loves sinners, only sinners. • Enjoys the transformative power of God’s grace. • Listens to and learns from the best sociological, psychological, economic, artistic, and political insights on race in America, especially those generated by African Americans. • Celebrates the work in us and in our culture of a relentlessly salvific, redemptive Savior. • Uses the peculiar speech of scripture in judging and defeating the idea of white supremacy. • Is careful in its usage of color-oriented language and metaphors that may disparage blackness (like “washed my sins white as snow,” or “in him there is no darkness at all”). • Narrates contemporary Christians into the drama of salvation in Jesus Christ and thereby rescues them from the sinful narratives of American white supremacy. • Is not silenced because talk about race makes white Christians uncomfortable. • Refuses despair because of an abiding faith that God is able and that God will get the people and the world that God wants.

What is your Christian life like? What is the shape of your gospel, your faith? In the end, it will all depend on what you think God is like. Who God is drives everything. So what is the human problem? Is it merely that we have strayed from a moral code? Or is it something worse: that we have strayed from him? What is salvation? Is it merely that we are brought back as law-abiding citizens? Or is it something better: that we are brought back as beloved children? What is the Christian life about? Mere behaviour? Or something deeper: enjoying God? And then there’s what our churches are like, our marriages, our relationships, our mission: all are moulded in the deepest way by what we think of God. In the early fourth century, Arius went for a pre-cooked God, ready-baked in his mind. Ignoring the way, the truth and life, he defined God without the Son, and the fallout was catastrophic: without the Son, God cannot truly be a Father; thus alone, he is not truly love. Thus he can have no fellowship to share with us, no Son to bring us close, no Spirit through whom we might know him. Arius was left with a very thin gruel: a life of self-dependent effort under the all-seeing eye of his distant and loveless God. The tragedy is that we all think like Arius every day. We think of God without the Son. We think of ‘God’, and not the Father of the Son. But from there it really doesn’t take long before you find that you are just a whole lot more interesting than this ‘God’. And could you but see yourself, you would notice that you are fast becoming like this ‘God’: all inward-looking and fruitless.

What then do we learn from Paul's unbroken pattern of beginning and ending his letters this way ("Grace be to you." "Grace be with you.")? We learn that grace is an unmistakable priority in the Christian life. We learn that it is from God the Father and the Lord Jesus Christ, but that it can come through people. We learn that grace is ready to flow to us every time we take up the inspired Scriptures to read them. And we learn that grace will abide with us when we lay the Bible down and go about our daily living. In other words, we learn that grace is not merely a past reality but a future one. Every time I reach for the Bible, God's grace is a reality that will flow to me. Every time I put the Bible down and go about my business, God's grace will go with me. This is what I mean by future grace.

Some will be ready to enjoy freedom of access to Christ and familiarity with Him; but the "little children" of God who have been living only in the elements of the world will be disgraced at His appearing. What are we to do, as Christian men and women, in the light of these two possibilities? I give two passages from the Epistle, as my closing words: "My little children, abide in Him"; "Every one that hath this hope set on Him purifieth himself." Those who are abiding in Christ here on earth, who purify themselves as He is pure, separated once cut clean adrift from the ungodliness of the age, loyal of heart to the King in the days of waiting for Him these are the men and women who will have boldness in the day of His coming. Who shall draw the line? I do not. It is for each of us to make application of this truth in solitude.

THERE is a view of the Christian life that regards it as a sort of partnership, in which God and man have each to do their part. It admits that it is but little that man can do, and that little defiled with sin; still he must do his utmost--then only can he expect God to do His part. To those who think thus,it is extremely difficult to understand what Scripture means when it speaks of our being still and doing nothing, of our resting and waiting to see the salvation of God. It appears to them a perfect contradiction, when we speak of this quietness and ceasing from all effort as the secret of the highest activity of man and all his powers. And yet this is just what Scripture does teach. The explanation of the apparent mystery is to be found in this, that when God and man are spoken of as working together, there is nothing of the idea of a partnership between two partners who each contribute their share to a work. The relation is a very different one. The true idea is that of cooperation founded on subordination. As Jesus was entirely dependent on the Father for all His words and all His works, so the believer can do nothing of himself. What he can do of himself is altogether sinful. He must therefore cease entirely from his own doing, and wait for the working of God in him. As he ceases from self-effort, faith assures him that God does what He has undertaken, and works in him. And what God does is to renew, to sanctify, and waken all his energies to their highest power. So that just in proportion as he yields himself a truly passive instrument in the hand of God, will he be wielded of God as the active instrument of His almighty power. The soul in which the wondrous combination of perfect passivity with the highest activity is most completely realized, has the deepest experience of what the Christian life is.

April 26 MORNING “This do in remembrance of Me.” — 1 Corinthians 11:24 IT seems then, that Christians may forget Christ! There could be no need for this loving exhortation, if there were not a fearful supposition that our memories might prove treacherous. Nor is this a bare supposition: it is, alas! too well confirmed in our experience, not as a possibility, but as a lamentable fact. It appears almost impossible that those who have been redeemed by the blood of the dying Lamb, and loved with an everlasting love by the eternal Son of God, should forget that gracious Saviour; but, if startling to the ear, it is, alas! too apparent to the eye to allow us to deny the crime. Forget Him who never forgot us! Forget Him who poured His blood forth for our sins! Forget Him who loved us even to the death! Can it be possible? Yes, it is not only possible, but conscience confesses that it is too sadly a fault with all of us, that we suffer Him to be as a wayfaring man tarrying but for a night. He whom we should make the abiding tenant of our memories is but a visitor therein. The cross where one would think that memory would linger, and unmindfulness would be an unknown intruder, is desecrated by the feet of forgetfulness. Does not your conscience say that this is true? Do you not find yourselves forgetful of Jesus? Some creature steals away your heart, and you are unmindful of Him upon whom your affection ought to be set. Some earthly business engrosses your attention when you should fix your eye steadily upon the cross. It is the incessant turmoil of the world, the constant attraction of earthly things which takes away the soul from Christ. While memory too well preserves a poisonous weed, it suffereth the rose of Sharon to wither. Let us charge ourselves to bind a heavenly forget-me-not about our hearts for Jesus our Beloved, and, whatever else we let slip, let us hold fast to Him.

A businessman buys a business and tries to operate it. He does everything that he knows how to do but just cannot make it go. Year after year the ledger shows red, and he is not making a profit. He borrows what he can, has a little spirit and a little hope, but that spirit and hope die and he goes broke. Finally, he sells out, hopelessly in debt, and is left a failure in the business world. A woman is educated to be a teacher but just cannot get along with the other teachers. Something in her constitution or temperament will not allow her to get along with children or young people. So after being shuttled from one school to another, she finally gives up, goes somewhere and takes a job running a stapling machine. She just cannot teach and is a failure in the education world. I have known ministers who thought they were called to preach. They prayed and studied and learned Greek and Hebrew, but somehow they just could not make the public want to listen to them. They just couldn’t do it. They were failures in the congregational world. It is possible to be a Christian and yet be a failure. This is the same as Israel in the desert, wandering around. The Israelites were God’s people, protected and fed, but they were failures. They were not where God meant them to be. They compromised. They were halfway between where they used to be and where they ought to be. And that describes many of the Lord’s people. They live and die spiritual failures. I am glad God is good and kind. Failures can crawl into God’s arms, relax and say, “Father, I made a mess of it. I’m a spiritual failure. I haven’t been out doing evil things exactly, but here I am, Father, and I’m old and ready to go and I’m a failure.” Our kind and gracious heavenly Father will not say to that person, “Depart from me—I never knew you,” because that person has believed and does believe in Jesus Christ. The individual has simply been a failure all of his life. He is ready for death and ready for heaven. I wonder if that is what Paul, the man of God, meant when he said: [No] other foundation can [any] man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he should receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire (1 Cor. 3:11-15). I think that’s what it means, all right. We ought to be the kind of Christian that cannot only save our souls but also save our lives. When Lot left Sodom, he had nothing but the garments on his back. Thank God, he got out. But how much better it would have been if he had said farewell at the gate and had camels loaded with his goods. He could have gone out with his head up, chin out, saying good riddance to old Sodom. How much better he could have marched away from there with his family. And when he settled in a new place, he could have had “an abundant entrance” (see 2 Pet. 1:11). Thank God, you are going to make it. But do you want to make it in the way you have been acting lately? Wandering, roaming aimlessly? When there is a place where Jesus will pour “the oil of gladness” on our heads, a place sweeter than any other in the entire world, the blood-bought mercy seat (Ps. 45:7; Heb. 1:9)? It is the will of God that you should enter the holy of holies, live under the shadow of the mercy seat, and go out from there and always come back to be renewed and recharged and re-fed. It is the will of God that you live by the mercy seat, living a separated, clean, holy, sacrificial life—a life of continual spiritual difference. Wouldn’t that be better than the way you are doing it now?

There is a need for us to give ourselves for the life of the world - as He gave His flesh for the feeding of the lifeless and of living souls whose life can only be nourished by the same life-giving Bread. An easy-going non-self-denying life will never be one of power. Fruit-bearing involves cross-bearing. "Except a corn of wheat fall into the ground and die, it abideth alone." We know how the Lord became fruitful - not by bearing His cross merely, but by dying on it. Do we know much of fellowship with Him in this? There are not two Christs - an easy-going one for easy-going Christians, and a suffering, toiling one for exceptional believers. There is only one Christ. Are you willing to abide in Him, and thus to bear much fruit? Would that God would make hell so real to us that we cannot rest; heaven so real that we must have men there; Christ so real that our supreme motive and aim shall be to make the Man of Sorrows the Man of Joy by the conversion to Him of many concerning whom He prayed, "Father, I long that those whom Thou hast given Me be with Me where I am, that they may behold My glory.

Within the West, the big social inventions have always been happy to define the individual. At various times and to various degrees, social programming has had a ready answer to the question of what the good life meant: being a good Christian, a good citizen, rich, an A student, or a good manager or employee. Imagine defining yourself instead as someone who defines institutions rather than being defined by them. Then imagine what sort of social invention you would have to engage in to create something akin to a school, a church, a government, or a business that would facilitate the person you aspire to be. No Lutheran will ever be as fully expressed as Martin Luther. No Mormon will ever realize her potential the way that Joseph Smith did. No Muslim will ever be more righteous than Mohammed. No Christian will ever be more perfect than Christ, no Jew more law abiding than Moses. Millions – even billions – of people do honor these amazing men by following their example, trying to emulate them. Yet what is interesting is that if a person were really intent on following their example they would refuse to be constrained by their example. That is, if you really want to imitate Joseph Smith or Mohammed or Martin Luther you would never become a Mormon or Muslim or Lutheran. You would, instead, start your own religion in which you subordinate tradition to your own convictions and revelations. You would trust in yourself enough to create rather than imitate. If that sounds irreligious to you, you are wrong. No follower of these men is more religious than they were. (And of course at the time, most people thought of these men as heretics, not true prophets.) Progress is the product of invention. Specifically, progress depends on social invention that subordinates the past to the future, that changes what has been created by past generations in order to realize what is possible for future generations.

When a Christian is delivered from demons or curses, it does not mean that those spirits had been living in his spirit. The Holy Spirit occupies the spirit of the believer, but demons can harass, torment, and oppress the soul of the believer. The Holy Spirit possesses the believer, meaning He owns him. Demonic spirits seek to oppress the Christian by controlling a part of his life. Being tormented by demons does not mean that you are not saved. It does not mean that those spirits own you. Derek Prince, who is a powerful influence on my life in the area of deliverance, shared in one of his talks that the Greek word New Testament writers used for demonic possession is “demonized.” He would explain that being demonized does not mean ownership, but partial control. It means that demons seek to control one area of your life. They cannot have possession or ownership of your spirit. How do you know which area demons control? Usually, it is in the areas where you are not in control because some demon is dominating that area of your soul. When you get delivered, you get the control back. During deliverance, that part of your soul gets released. Maybe you are thinking, darkness and light cannot abide together. It does not say that in the Bible. Some think that the Holy Spirit and an evil spirit cannot dwell in the same vessel. Really? Says who? The Scripture that we get this from says, “Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness?” (2 Corinthians 6:14). This verse does not say light and darkness cannot coexist. It says they should not exist together. Paul is telling us the way things should be, not what they cannot be. If you think Christians cannot be demonized, let me tell you, I have heard stories of when both light and darkness operated in the same person. For some examples, there was a fallen pastor who once preached holiness while frequently visiting prostitutes; a newly saved believer who habitually returned to drug abuse and suicidal attempts of self-destruction; a Christian leader who influenced many for the Gospel’s sake but ended up in jail for fraud and thievery.  Paul stated in 2 Corinthians 6:14, “Do not be unequally yoked together with unbelievers,” and then went on talking about how darkness and light should not have any fellowship together. If darkness and light cannot coexist, then Christians cannot date unbelievers. We know that this happens all of the time. It should not, but it does. The same thing happens with demonized Christians. They should not be under this demonic influence, but nowhere in the Bible does it say that this is not possible.

A man decides to be a lawyer and spends years studying law and finally puts out his shingle. He soon finds something in his temperament that makes it impossible for him to make good as a lawyer. He is a complete failure. He is 50 years old, was admitted to the bar when he was 30, and 20 years later, he has not been able to make a living as a lawyer. As a lawyer, he is a failure. A businessman buys a business and tries to operate it. He does everything that he knows how to do but just cannot make it go. Year after year the ledger shows red, and he is not making a profit. He borrows what he can, has a little spirit and a little hope, but that spirit and hope die and he goes broke. Finally, he sells out, hopelessly in debt, and is left a failure in the business world. A woman is educated to be a teacher but just cannot get along with the other teachers. Something in her constitution or temperament will not allow her to get along with children or young people. So after being shuttled from one school to another, she finally gives up, goes somewhere and takes a job running a stapling machine. She just cannot teach and is a failure in the education world. I have known ministers who thought they were called to preach. They prayed and studied and learned Greek and Hebrew, but somehow they just could not make the public want to listen to them. They just couldn’t do it. They were failures in the congregational world. It is possible to be a Christian and yet be a failure. This is the same as Israel in the desert, wandering around. The Israelites were God’s people, protected and fed, but they were failures. They were not where God meant them to be. They compromised. They were halfway between where they used to be and where they ought to be. And that describes many of the Lord’s people. They live and die spiritual failures. I am glad God is good and kind. Failures can crawl into God’s arms, relax and say, “Father, I made a mess of it. I’m a spiritual failure. I haven’t been out doing evil things exactly, but here I am, Father, and I’m old and ready to go and I’m a failure.” Our kind and gracious heavenly Father will not say to that person, “Depart from me—I never knew you,” because that person has believed and does believe in Jesus Christ. The individual has simply been a failure all of his life. He is ready for death and ready for heaven. I wonder if that is what Paul, the man of God, meant when he said: [No] other foundation can [any] man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he should receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire (1 Cor. 3:11-15). I think that’s what it means, all right. We ought to be the kind of Christian that cannot only save our souls but also save our lives. When Lot left Sodom, he had nothing but the garments on his back. Thank God, he got out. But how much better it would have been if he had said farewell at the gate and had camels loaded with his goods. He could have gone out with his head up, chin out, saying good riddance to old Sodom. How much better he could have marched away from there with his family. And when he settled in a new place, he could have had “an abundant entrance

Mind what you are about: labor faithfully in My vineyard: I will be your reward. Write, read, sing, lament, keep silence, pray, bear your crosses manfully: eternal life is worth all these, and greater combats....It is no small matter to lose or gain the kingdom of God. Lift up, therefore, thy face to Heaven; behold I and all My Saints with Me, who in this world have had a great conflict, now rejoice, are comforted now, are now secure, are now at rest; and they shall for all eternity abide with Me in the kingdom of My Father.

If my father could not abide Christianity, he had no objections to individual Christians.

though commentators and organizations share a scriptural foundation, they often arrive at different conclusions, explaining the host of denominations under the umbrella of Christianity. In part, this is the case because not all theologians and churches are willing to abide by Scripture alone.

Christians often look to man for help and counsel, and mar the noble simplicity of their reliance upon their God. . . . If you cannot trust God for temporals, how dare you trust Him for spirituals? Can you trust Him for your soul’s redemption, and not rely upon Him for a few lesser mercies? Is not God enough for thy need, or is His all-sufficiency too narrow for thy wants? . . . Is His heart faint? Is His arm weary? If so, seek another God; but if He be infinite, omnipotent, faithful, true, and all-wise, why gaddest thou abroad so much to seek another confidence? Why dost thou rake the earth to find another foundation, when this is strong enough to bear all the weight which thou canst ever build thereon? . . . Let the sandy foundations of terrestrial trust be the choice of fools, but do thou, like one who foresees the storm, build for thyself an abiding place upon the Rock of Ages.160

That is the ultimate alternative: is the opposition between Loveand Law to be reduced to its “truth,” the opposition, internal to theLaw itself, between the determinate positive Law and the excessivesuperego injunction, the Law beyond every measure—that is to say,is the excess of Love with regard to the Law the form of appearanceof a superego Law, of a Law beyond any determinate law; or is theexcessive superego Law the way the dimension beyond the Law ap-pears withinthe domain of the Law, so that the crucial step to be ac-complished is the step (comparable to Nietzsche’s “High Noon”)from the excessive Law to Love, from the way Love appears withinthe domain of the Law to Love beyond the Law? Lacan himselfstruggled continuously with this same deeply Pauline problem: isthere love beyond Law? Paradoxically (in view of the fact that thenotion as unsurpassable Law is usually perceived as Jewish), in thevery last page of Four Fundamental Concepts,he identifies this stance oflove beyond Law as that of Spinoza, opposing it to the Kantian no-tion of moral Law as the ultimate horizon of our experience. InEthics of Psychoanalysis,Lacan deals extensively with the Pauline di-alectic of the Law and its transgression13—perhaps what we shoulddo, therefore, is read this Pauline dialectic together with its corol-lary, Saint Paul’s other paradigmatic passage, the one on love from 1Corinthians 13. Crucial here is the clearly paradoxical place of Love with regard to All(to the completed series of knowledge or prophecies): first, SaintPaul claims that love is here even if we possess all of knowledge—then, in the second quoted paragraph, he claims that love is hereonly for incomplete beings, that is, beings who possess incompleteknowledge.When I “know fully . . . as I have been fully known,” willthere still be love? Although, in contrast to knowledge, “love neverends,” it is clearly only “now” (while I am still incomplete) that“faith, hope, and love abide.” The only way out of this deadlock isto read the two inconsistent claims according to Lacan’s feminineformulas of sexuation:14even when it is “all” (complete, with no ex-ception), the field of knowledge remains, in a way, non-all, incom-plete—love is not an exception to the All of knowledge, but preciselythat “nothing” which makes incomplete even the complete series/field of knowledge. In other words, the point of the claim that, evenif I were to possess all knowledge, without love, I would be nothing,is not simply that withlove, I am “something”—in love, I am also noth-ing,but, as it were, a Nothing humbly aware of itself, a Nothing par-adoxically made rich through the very awareness of its lack.Only a lacking, vulnerable being is capable of love: the ultimatemystery of love, therefore, is that incompleteness is, in a way, higherthan completion. On the one hand, only an imperfect, lacking beingloves: we love because we do notknow all. On the other hand, evenif we were to know everything, love would, inexplicably, still behigher than completed knowledge. Perhaps the true achievement ofChristian is to elevate a loving (imperfect) Being to the place ofGod, that is, of ultimate perfection. That is the kernel of the Chris-tian experience. In the previous pagan attitude, imperfect earthlyphenomena can serve as signs of the unattainable divine perfection.In Christianity, on the contrary, it is physical (or mental) perfectionitself that is the sign of the imperfection (finitude, vulnerability, un-certainty) of you as the absolute person. becomes a sign of this spiritual dimension—not the sign of your“higher” spiritual perfection, but the sign of youas a finite, vulner-able person. Only in this way do we really break out of idolatry. Forthis reason, the properly Christian relationship between sex and loveis not the one between body and soul, but almost the opposite...

The strongest statement against eternal security is the word of Jesus, "Every branch in me that beareth not fruit, He taketh away: If a man abide not in me, he is cast forth as a branch, and is withered.

Christians are the branches, the ones who bear the grapes and thus the most visible producers in the grape-growing operation. But the branches cannot produce grapes on their own. If they are cut off the vine, they are useless. And they must be pruned every spring and protected from predators.

Abiding apprenticeship to Jesus protects us from religion’s common dysfunctions.

desire to practice meditation means you are being blessed in a most extraordinary way. You are being led into the waters of meditative awareness, in which hermits, monks and nuns living in monasteries, and countless devout women and men living in the world have found a deep and abiding

Abide with Us, Our Savior Author: Joshua Stegmann Abide with us, our Savior, Nor let Thy mercy cease From Satan’s might defend us, And grant our souls release. Abide with us, our Savior, Sustain us by Thy Word, That we may, now and ever, Find peace in Thee, O Lord. Abide with us, our Savior, Thou light of endless light Increase to us Thy blessings, And save us by Thy might.

The graces of the Christian character must not resemble the rainbow in its transitory beauty, but, on the contrary, must be stablished, settled, abiding. Seek, O believer, that every good thing you have may be an abiding thing. May your character not be a writing upon the sand, but an inscription upon the rock! May your faith be no "baseless fabric of a vision," but may it be builded of material able to endure that awful fire which shall consume the wood, hay, and stubble of the hypocrite. May you be rooted and grounded in love. May your convictions be deep, your love real, your desires earnest. May your whole life be so settled and established, that all the blasts of hell, and all the storms of earth shall never be able to remove you.

Then have we right thoughts of God, when we think that He knows us better than we know ourselves, and can see sin in us when and where we can see none in ourselves; when we think He knows our inmost thoughts, and that our heart, with all its depths, is always open unto His eyes; also when we think that all our righteousness stinks in His nostrils, and that therefore He cannot abide to see us stand before Him in any confidence, even in all our best performances.

A republic cannot survive if liberty devolves into a license. Only a virtuous people can be free; only a virtuous people will abide by a republican constitution.

Luther called his tractate An Admonition to Peace on the Twelve Articles of the Peasantry in The manuscript survives, and the editors of the Weimar edition note with some asperity that its punctuation conforms to no rules-perhaps an indication that Luther wrote in white-hot temper. The tone of the opening is surprisingly mild given Luther's penchant for fury when things did not go his way. He was obviously trying to be diplomatic. In their twelfth article the peasants expressed a desire to be instructed if their interpretations of scripture and fairness were incorrect. Luther was happy to give them the instruction they sought. The mildest of peasants could not have been pleased with his detailed response to their grievances. Luther began at the heart of the matter. Without doubt, he said, some among the peasants expressed their fine Christian sentiments only for "paint and show," since "it is not possible in such a great host that all should be true Christians and have good intentions."30 His abiding conviction that true Christians formed a tiny minority among those who professed faith would seemingly force him to conclude that even among his own disciples, most were damned. If true Christians were always an unknown few, no political order was possible that assumed all nominal Christians to be equal. The majority of professing Christians would always live by selfish principles, and any program with specific details that claimed to be Christian could be only be "color and shine," pretense and appearance.

No reserves. No retreats. No regrets.” He found the secret of I John 2:17: “And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.” It is just like our God, our all-wise God, to create the Christian life so that as we apply our hearts to wisdom on a daily basis and have the proper stewardship of our time, what we do in time with our days will abide forever.

But on this, ancient Christian spirituality and bleeding-edge neuroscience agree: The mind can be retrained. Re-formed. Whether you call this process neuroplasticity or “the practice of the presence of God,” the powerful truth still stands: Our minds do not have to live in a negative spiral; they can be retrained to “abide”—to live in the presence of God.

James 4:8 NKJV says, "Draw near to God and He will draw near to you." So, how do we do this? How do you do this? First, you develop a deeply personal relationship with the Father, Son and Holy Spirit. Isn't that absolutely incredible? Some practical ways for me; reading His Word spending quiet time in His presence praying doing devotionals praying for others praying over meals Church attendance Home Groups/Bible Studies writing out scripture memorizing scripture, APPS: Bible, Church, Christian Leaders Podcasts fasting and praying listening and singing Christian songs volunteering giving of my time and treasure being kind walking in integrity doing the right thing and responding correctly connecting with like-minded followers of Christ being edified by those relationships and the strength that it brings

Never let a hurried lifestyle disturb the relationship of abiding in Him. This is an easy thing to allow, but we must guard against it. The most difficult lesson of the Christian life is learning how to continue “beholding as in a mirror the glory of the Lord.

When temptation comes, you've got to stay strong. Go forward to right, not backwards to wrong. Search out the righteous. The Christian others. The godly sisters. The godly brothers. Those strong in the word. Who know how to pray. Who speak to mountains, and make them obey. Those strong in Jesus. JOHN 15:7. Abiding in Him, our Lord in Heaven. These are the brethren you need by your side when the storms of life are turning the tide. These are the brethren you need with you when the battles of life get harder to win. I praise God for you, the true and upright. You who've encouraged my walk in the light.

How should we all think about and approach God’s loving and essential gift of his word? We should first approach Scripture with a deep and abiding sense of need. This means that every time we open the book, we pray that God would grant us open eyes and a tender, humble, open, and ready heart. It also means that we don’t read God’s word in a quasi-guilty, sense-of-duty, this-is-what-good-Christians-do sort of way. No, we approach our Bible reading and study with heartfelt joy. What is the DNA of joy? The answer is important: gratitude.

In Heavenly Love Abiding In heavenly love abiding, No change my heart shall fear; And safe is such confiding, For nothing changes here: The storm may roar without me, My heart may low be laid; But God is round about me, And can I be dismayed? Wherever He may guide me, No want shall turn me back; My Shepherd is beside me, And nothing can I lack. His wisdom ever waketh, His sight is never dim: He knows the way He taketh, And I will walk with Him. Green pastures are before me, Which yet I have not seen; Bright skies will soon be o’er me, Where the dark clouds have been. My hope I cannot measure: My path to life is free: My Saviour has my treasure, And He will walk with me. ANNA LAETITIA WARING, 1820-1910

Looking back, it’s uncanny the people God put me on tour with at such a pivotal time in my life. Light pushed through the darkness every time I heard Danny and Jeremy talk about how they persevered in faith with broken hearts. I would expect it to be impossible to trust God after losing their spouses through tragic circumstances, and yet they did. In the midst of pain and loss, they chose to keep believing. In spite of losing someone they loved, these men abided in the love of Christ and continued to proclaim God’s goodness. Observing their faith and strength began to heal some of the raw parts of my broken heart. Testimonies are powerful. God uses our stories to encourage others and to reveal His power and goodness. It reminds me of Psalm 66:16, which says, “Come and hear, all you who fear God; let me tell you what he has done for me.” When we proclaim to fellow Christians what God has done in our lives, it strengthens their faith and ours. Some of my most powerful songs have been stories of something God has done in my life. I love to proclaim from stage the victories God has accomplished in my walk with Him. And as I tell others about the ways He has been faithful, I am encouraged in return.

If a man begins his sacrifice when the flames are luminous, and considers for the offerings the signs of heaven, then the holy offerings lead him on the rays of the sun where the Lord of all gods has his high dwelling. But unsafe are the boats of sacrifice to go to the farthest shore; unsafe are the eighteen books where the lower actions are explained. The unwise who praise them as the highest end go to old age and death again. Abiding in the midst of ignorance, but thinking them- selves wise and learned, fools aimlessly go hither and thither, like blind led by the blind. Wandering in the paths of unwisdom, 'We have attained the end of life', think the foolish. Clouds of passion conceal to them the beyond, and sad is their fall when the reward of their pious actions has been enjoyed. Imagining religious ritual and gifts of charity as the final good, the unwise see not the Path supreme. Indeed they have in high heaven the reward of their pious actions ; but thence they fall and come to earth or even down to lower regions. But those who in purity and faith live in the solitude of the forest, who have wisdom and peace and long not for earthly possessions, those in radiant purity pass through the gates of the sun to the dwelling-place supreme where the Spirit is in Eternity.

Christians for the most part today have very little first-hand experience of God's abiding presence,

David knows the Lord will hear when I call to Him. i. All Christians should have the same assurance. They should be confident that God will hear their prayers. When prayer seems ineffective, it is worth it to take a spiritual inventory to see if there is a reason for unanswered prayer. The Bible tells us there are many reasons why prayer may not be answered. Not abiding in Jesus (John 15:7). Unbelief (Matthew 17:20-21). Failure to fast (Matthew 17:21). A Bad marriage relationship (1 Peter 3:7). Unconfessed sin (James 5:16). Lying and deceitfulness (Psalm 17:1). Lack of Bible reading and Bible teaching (Proverbs 28:9). Trusting in the length or form of prayer (Matthew 6:7).

Having tolerated religion somewhat in the 1920s, Stalin's new socialist society would no longer abide Christianity or Islam.

Shade 34: A Simple Strategy For we are fellow workmen (joint promoters, laborers together) with and for God (1 Cor 3:9 AMP). You know that you can do nothing apart from Him. You know that “we were all given the one Spirit to drink” (1 Corinthians 12:13 NIV), and when we drink from His Spirit He abides in us and we abide in Him. With that as our foundation, we can talk about collaborating with God.

God is Lord of all, or he is not Lord at all. Christianity is many things, but one thing it is not is a sideline, a nice hobby, a part-time occupation. We have two choices: in or out; holy or not holy. We must never pretend God sent his Son to die so that we might have life occasionally, so that we might flicker in and out. Abide, he says. In me.

January 31 Do You See Your Calling? Separated unto the Gospel. Romans 1:1 Our calling is not primarily to be holy men and women, but to be proclaimers of the Gospel of God. The one thing that is all important is that the Gospel of God should be realised as the abiding Reality. Reality is not human goodness, nor holiness, nor heaven, nor hell, but Redemption; and the need to perceive this is the most vital need of the Christian worker to-day. As workers we have to get used to the revelation that Redemption is the only Reality. Personal holiness is an effect, not a cause, and if we place our faith in human goodness, in the effect of Redemption, we shall go under when the test comes. Paul did not say he separated himself, but—“when it pleased God, who separated me. . . .” Paul had not a hypersensitive interest in his own character. As long as our eyes are upon our own personal whiteness we shall never get near the reality of Redemption. Workers break down because their desire is for their own whiteness, and not for God. “Don’t ask me to come into contact with the rugged reality of Redemption on behalf of the filth of human life as it is; what I want is anything God can do for me to make me more desirable in my own eyes.” To talk in that way is a sign that the reality of the Gospel of God has not begun to touch me; there is no reckless abandon to God. God cannot deliver me while my interest is merely in my own character. Paul is unconscious of himself, he is recklessly abandoned, separated by God for one purpose—to proclaim the Gospel of God (cf. Romans 9:3).

We must pray with abiding joy that no matter what we  have suffered there is hope our lives will change.

The Christian often tries to forget his weakness: God wants us to remember it, to feel it deeply. The Christian wants to conquer his weakness and to be freed from it: God wants us to rest and even rejoice in it. The Christian mourns over his weakness: Christ teaches His servant to say, “I take pleasure in infirmities; most gladly will I glory in my infirmities.” The Christian thinks his weakness his greatest hindrance in the life and service of God: God tells us that it is the secret of strength and success. It is our weakness, heartily accepted and continually realized, that gives us our claim and access to the strength of Him who has said, “My strength is made perfect in weakness….” All our strength is in Christ, laid up and waiting for use…..This power flows into us as we abide in close union with Him. When the union is feeble, little valued or cultivated, the inflow of strength will be feeble. When the union with Christ is rejoiced in as our highest good, and everything sacrificed for the sake of maintaining it, the power will work: “His strength will be made perfect in our weakness.” Our one care must therefore be to abide in Christ as our strength….Let our faith daily go out of self and its life into the life of Christ, placing our whole being at His disposal for Him to work in us….As we thus abide in Christ, the Holy Spirit, the Spirit of His power, will work mightily in us, and we too shall sing, “JEHOVAH is my strength and song….I can do all things through Christ, which strengtheneth me.

Abide in the faith of God.

when heaven and earth are joined together in the new way God has promised, then he will appear to us—and we will appear to him, and to one another, in our own true identity. This is, in fact, remarkably close to a key passage in the first letter of John (1 John 2:28 and 3:2): Now, children, abide in him; so that, when he appears [ean phanerōthē], we may have confidence and not be shrink from him in shame at his presence [parousia]…. Beloved, we are now God’s children; and it has not yet appeared [oupōephanerōthē] what we shall be; but we know that when he appears [ean phanerōthē], we shall be like him, because we shall see him just as he is. Here we have more or less exactly the same picture as in Colossians, though this time with appearing and parousia happily side by side. Of course, when he “appears” he will be “present.” But the point of stressing “appearing” here is that, though in one sense it will seem to us that he is “coming,” he will in fact be “appearing” right where he presently is—not a long way away within our own space-time world but in his own world, God’s world, the world we call heaven. This world is different from ours (earth) but intersects with it in countless ways, not least in the inner lives of Christians themselves. One day the two worlds will be integrated completely and be fully visible to one another, producing that transformation of which both Paul and John speak. Of

The ‘pamphlet’ urged by Thomas Potts he now titled An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens, in Which the Religious State of the Different Nations of the World, the Success of Former Undertakings, and the Practicability of Further Undertakings are Considered. The title surely told anyone the publication would not be a pamphlet. It turned out to be a 87-page book. In the first section William asked the key question: Is the Great Commission still binding? And in this section he reviewed every objection he had ever heard against missionary work. Then he rebutted it. Examples of these were[3]: Objection: But how do we know that this command is still valid? Not even divine injunctions abide for ever. They have their periods and pass, like the Levitical law. Reply: Nay, divine injunctions abide till they have fulfilled their function. Who can think this commission exhausted, with the majority of mankind not yet acquainted with Christ’s name? Objection: But Christ’s command could scarcely have been absolute, even for the apostles, seeing that they never heard of vast parts of the globe - the South Seas for example -nor could they these be reached. Neither can we think it absolute today, with very large regions still unknown and unopened. Reply: As they (the apostles) were responsible for going according to their strength into all their accessible world, we are in duty bound to speed into our much enlarged world. Indeed, we ought to be keen to go everywhere for Christ, till all closed doors are opened. In

Don’t just practice religion, abide by the principles of Christ

Indeed, someone from the Anabaptist tradition might argue that minority status and persecution are the natural and predictable outcome of attempting to live a Christian life, and it is the communities that coexist comfortably with state power that have departed from the norm. What matters is not the size or numbers claimed by churches, but rather the quality of witness demonstrated by Christians in their particular circumstances. Of course, Christians were persecuted in seventeenth-century Japan, and in many other places before and since. And just as evidently, Christians have often experienced the status of being persecuted minorities, or, commonly, persecuted majorities, sometimes in societies they had once dominated. Why should any historically informed observer expect matters to be different? As the letter to the Hebrews declares, here, we have no abiding city.

In fact, Jesus encourages us to have God’s very words within us as we pray: “If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you” (John 15:7).

To stay on the cutting edge, we must be aware of current literature in our fields, use technology, and engage in conversations with others that help sharpen our ideas, broaden our perspectives, and abide in cultural humility.

Democratic Party not only elected virtually all public officials in the region and therefore commanded the admiration and participation of high-status people, it symbolized the abiding principle of right-thinking citizens—white supremacy. Even after Truman's integrationist policies drove Dixiecrats into revolt in 1948 Southern Democrats still saw their party in the 1950s as arguably committed to segregation by virtue of the power that the Southern delegation wielded within it. Goldwater's candidacy, the enfranchisement of black Democrats, Wallace's Independent candidacy in 1968, and the endorsement of Nixon by many Southern Democratic leaders in 1972 gradually chipped away at the middle-class respectability of the Democratic Party. When conservative Christian leaders became outspoken Republicans in the late 1970s and early 1980s, the Democratic Party was routinely castigated as the party of secular humanists. The allure of respectability eventually redounded to the benefit of Republicans, as their ranks were augmented by evangelical and fundamentalist Christians.

Heaven is a kingdom that cannot be shaken—Christ an abiding portion—his graces and comforts, sure waters that fail not, but spring up into eternal life. The

The logic of hell is nothing other than the logic of human free will, in so far as this is identical with freedom of choice. The theological argument runs as follows: “God, whose being is love, preserves our human freedom, for freedom is the condition of love. Although God’s love goes, and has gone, to the uttermost, plumbing the depth of hell, the possibility remains for each human being of a final rejection of God, and so of eternal life.” Let us gather some arguments against this logic of hell. The first conclusion, it seems to me, is that it is inhumane, for there are not many people who can enjoy free will where their eternal fate in heaven or hell is concerned. Anyone who faces men and women with the choice of heaven or hell, does not merely expect too much of them. It leaves them in a state of uncertainty, because we cannot base the assurance of our salvation on the shaky ground of our own decision. Is the presupposition of this logic of hell perhaps an illusion—the presupposition that it all depends on the human beings’ free will? The logic of hell seems to me not merely inhumane but also extremely atheistic: here the human being in his freedom of choice is his own lord and god. His own will is his heaven—or his hell. God is merely the accessory who puts that will into effect. If I decide for heaven, God must put me there; if I decide for hell, he has to leave me there. If God has to abide by our free decision, then we can do with him what we like. Is that “the love of God?” Free human beings forge their own happiness and are their own executioners. They do not just dispose over their lives here; they decide on their eternal destinies as well. So they have no need of any God at all. After God has perhaps created us free as we are, he leaves us to our fate. Carried to this ultimate conclusion, the logic of hell is secular humanism, as Feuerbach, Marx and Nietzsche already perceived a long time ago. The Christian doctrine of hell is to be found in the gospel of Christ’s descent into hell. In the crucified Christ we see what hell is, because through him it has been overcome. Judgment is not God’s last word. Judgment established in the world the divine righteousness on which the new creation is to be built. But God’s last word is “Behold I make all things new” (Rev 21: 5). From this no one is excluded. Love is God’s compassion with the lost. Transforming grace is God’s punishment for sinners. It is not the right to choose that defines the reality of human freedom. It is the doing of the good.

Some Christian organizations in North Korea are allowed in as long as they do not proselytize and as long as they follow all of the regime’s rules. There are organizations and individuals who work inside North Korea in development, food aid, and education who strictly abide by all of the government’s policies of not proselytizing while trying to exemplify Christian values of generosity, love, charity, and honesty

This raises a critical question regarding the inspiration and authority of the Old Testament: If Moses and Joshua misunderstood the will and purposes of God in reference to the Conquest, then what parts of God’s self-disclosure in the Old Testament can we trust? The question is moot if we ask the same of all who feel under no obligation to abide by Old Testament laws governing Sabbath worship, ritual circumcision, animal sacrifices, eating pork, charging interest, and capital punishment for adulterers and those who pick up sticks on the Sabbath. If Biblebelieving Christians are asked how they can justify setting aside great blocks of divine commands in the Old Testament as “truth for today,” even the most avowed scriptural literalists among them respond: because we are no longer living under the old covenant but the new. Exactly!

America also has sinned grievously since 1973 in allowing, by law, the killing of as many as fifty five million American babies in, and emerging from, their mothers’ wombs. Does anyone seriously think that this carnage would have been allowed to happen if the Church had arisen with one voice and said ‘we will not abide the legalized murder of our children in the womb’? David Bereit, Founder of Forty Days for Life, points out that any abortion clinic in America should have a sign in its window that reads “THIS ABORTION CLINIC IS MADE POSSIBLE BY THE INACTION OF CHRISTIANS IN THIS COMMUNITY.” When the Lord looks upon the Church in America today what does He see? Is today’s America what the Apostle John saw when the Church of Laodicea was revealed to him.

us to obey it, how indispensable the experience of its blessing is to a healthy Christian life, and

Your job is to abide in my pasture Eating sweet grass and drinking pure water, And sharing both with others— That is a lamb’s business.

Reason, tradition, speculative conviction, dead orthodoxy, are a girdle of spider-webs. They give way at the first onset. Truth alone, as abiding in the mind in the form of divine knowledge, can give strength or confidence even in the ordinary conflicts of the Christian life, much more in any really "evil day.

For if we see that the sun, in sending forth its rays upon the earth, to generate, cherish, and invigorate its offspring, in a manner transfuses its substance into it, why should the radiance of the Spirit be less in conveying to us the communion of his flesh and blood? Wherefore the Scripture, when it speaks of our participation with Christ, refers its whole efficacy to the Spirit. Instead of many, one passage will suffice. Paul, in the Epistle to the Romans (Rom. 8:9-11), shows that the only way in which Christ dwells in us is by his Spirit. By this, however, he does not take away that communion of flesh and blood of which we now speak, but shows that it is owing to the Spirit alone that we possess Christ wholly, and have him abiding in us.

Our nation was settled and populated by Christians who could not abide persecution. Shipload after shipload of our Christian ancestors, for decade after decade, chose to move from their homeland in Europe immigrating to a land known for its religious freedom. Their decision to leave their own nation, leaving most of their family members and lifelong friends, in almost all cases to never see them in this world again, had to be gut-wrenching and tearful. They left their nation because the level of religious persecution they were experiencing was not tolerable.

Meditation is at the center of all meaningful Christian living. You cannot abide in Christ without abiding in his word.

We are always seekers of truth—desiring mind-changing, life-changing information to show us the way in life, business, or religion. We seek sound truth that we desperately need to reach our personal excellence. Personal excellence in a Christian is to know and abide in God's truth, not in a weak interpretation.

If so be ye have tasted that the Lord is gracious." 1 Peter 2:3 If:--then, this is not a matter to be taken for granted concerning every one of the human race. "If:"--then there is a possibility and a probability that some may not have tasted that the Lord is gracious. "If:"--then this is not a general but a special mercy; and it is needful to enquire whether we know the grace of God by inward experience. There is no spiritual favour which may not be a matter for heart-searching. But while this should be a matter of earnest and prayerful inquiry, no one ought to be content whilst there is any such thing as an "if" about his having tasted that the Lord is gracious. A jealous and holy distrust of self may give rise to the question even in the believer's heart, but the continuance of such a doubt would be an evil indeed. We must not rest without a desperate struggle to clasp the Saviour in the arms of faith, and say, "I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him." Do not rest, O believer, till thou hast a full assurance of thine interest in Jesus. Let nothing satisfy thee till, by the infallible witness of the Holy Spirit bearing witness with thy spirit, thou art certified that thou art a child of God. Oh, trifle not here; let no "perhaps" and "peradventure" and "if" and "maybe" satisfy thy soul. Build on eternal verities, and verily build upon them. Get the sure mercies of David, and surely get them. Let thine anchor be cast into that which is within the veil, and see to it that thy soul be linked to the anchor by a cable that will not break. Advance beyond these dreary "ifs;" abide no more in the wilderness of doubts and fears; cross the Jordan of distrust, and enter the Canaan of peace, where the Canaanite still lingers, but where the land ceaseth not to flow with milk and honey.

Whereupon then can I hope, or wherein may I trust, save only in the great mercy of God, and the hope of heavenly grace? For whether good men are with me, godly brethren or faithful friends, whether holy books or beautiful discourses, whether sweet hymns and songs, all these help but little, and have but little savour when I am deserted by God's favour and left to mine own poverty. There is no better remedy, then, than patience and denial of self, and an abiding in the will of God.

It is in the presence of God alone that the Christian can exert his spiritual energies with effect. Abiding in Christ, maintains us in that presence. A more unhappy error cannot befall a believer than to separate, in the habit of his mind, acquired knowledge from the living Christ.

am with you always." Matthew 28:20 It is well there is One who is ever the same, and who is ever with us. It is well there is one stable rock amidst the billows of the sea of life. O my soul, set not thine affections upon rusting, moth-eaten, decaying treasures, but set thine heart upon him who abides forever faithful to thee. Build not thine house upon the moving quicksands of a deceitful world, but found thy hopes upon this rock, which, amid descending rain and roaring floods, shall stand immovably secure. My soul, I charge thee, lay up thy treasure in the only secure cabinet; store thy jewels where thou canst never lose them. Put thine all in Christ; set all thine affections on his person, all thy hope in his merit, all thy trust in his efficacious blood, all thy joy in his presence, and so thou mayest laugh at loss, and defy destruction. Remember that all the flowers in the world's garden fade by turns, and the day cometh when nothing will be left but the black, cold earth. Death's black extinguisher must soon put out thy candle. Oh! how sweet to have sunlight when the candle is gone! The dark flood must soon roll between thee and all thou hast; then wed thine heart to him who will never leave thee; trust thyself with him who will go with thee through the black and surging current of death's stream, and who will land thee safely on the celestial shore, and make thee sit with him in heavenly places forever. Go, sorrowing son of affliction, tell thy secrets to the Friend who sticketh closer than a brother. Trust all thy concerns with him who never can be taken from thee, who will never leave thee, and who will never let thee leave him, even "Jesus Christ, the same yesterday, and today, and forever." "Lo, I am with you alway," is enough for my soul to live upon, let who will forsake me.

I am with you always." Matthew 28:20 It is well there is One who is ever the same, and who is ever with us. It is well there is one stable rock amidst the billows of the sea of life. O my soul, set not thine affections upon rusting, moth-eaten, decaying treasures, but set thine heart upon him who abides forever faithful to thee. Build not thine house upon the moving quicksands of a deceitful world, but found thy hopes upon this rock, which, amid descending rain and roaring floods, shall stand immovably secure. My soul, I charge thee, lay up thy treasure in the only secure cabinet; store thy jewels where thou canst never lose them. Put thine all in Christ; set all thine affections on his person, all thy hope in his merit, all thy trust in his efficacious blood, all thy joy in his presence, and so thou mayest laugh at loss, and defy destruction. Remember that all the flowers in the world's garden fade by turns, and the day cometh when nothing will be left but the black, cold earth. Death's black extinguisher must soon put out thy candle. Oh! how sweet to have sunlight when the candle is gone! The dark flood must soon roll between thee and all thou hast; then wed thine heart to him who will never leave thee; trust thyself with him who will go with thee through the black and surging current of death's stream, and who will land thee safely on the celestial shore, and make thee sit with him in heavenly places forever. Go, sorrowing son of affliction, tell thy secrets to the Friend who sticketh closer than a brother. Trust all thy concerns with him who never can be taken from thee, who will never leave thee, and who will never let thee leave him, even "Jesus Christ, the same yesterday, and today, and forever." "Lo, I am with you alway," is enough for my soul to live upon, let who will forsake me.

To believe in Jesus as the Christ means at its deepest to confess…that Jesus has an abiding and constitutive significance for the approach of the Kingdom of God and thus for the comprehensive healing of human beings…. For Christians, Jesus therefore is the decisive and definitive revelation of God.”26

Rule number one: There will be no large gatherings of the people to preach to each other. Rule number two: You will not sing your stupid little songs to your imaginary savior or God. Rule number three: You will not quote passages from that book you so adore. Rule number four: You will get up in the mornings when your person in charge says you will get up. You will also go to bed when your person in charge says to go to bed. Rule number five: The person in charge can appoint someone to be their eyes and ears. Video cameras can only pick up so much, so we need to know who the subversives in your groups are so we can deal with them before they cause too much trouble. “If even one of you does not abide by these rules, there will be consequences for your group. Punishment is completely up to your person in charge. If you abide by these rules and be good boys and girls, I’m sure we’ll get along famously. Too-da-loo and so long for now.

And they rose up the same hour, and returned to Jerusalem ... and they told what things were done in the way, and how he was known of them." Luke 24:33,35 When the two disciples had reached Emmaus, and were refreshing themselves at the evening meal, the mysterious stranger who had so enchanted them upon the road, took bread and brake it, made himself known to them, and then vanished out of their sight. They had constrained him to abide with them, because the day was far spent; but now, although it was much later, their love was a lamp to their feet, yea, wings also; they forgot the darkness, their weariness was all gone, and forthwith they journeyed back the threescore furlongs to tell the gladsome news of a risen Lord, who had appeared to them by the way. They reached the Christians in Jerusalem, and were received by a burst of joyful news before they could tell their own tale. These early Christians were all on fire to speak of Christ's resurrection, and to proclaim what they knew of the Lord; they made common property of their experiences. This evening let their example impress us deeply. We too must bear our witness concerning Jesus. John's account of the sepulchre needed to be supplemented by Peter; and Mary could speak of something further still; combined, we have a full testimony from which nothing can be spared. We have each of us peculiar gifts and special manifestations; but the one object God has in view is the perfecting of the whole body of Christ. We must, therefore, bring our spiritual possessions and lay them at the apostle's feet, and make distribution unto all of what God has given to us. Keep back no part of the precious truth, but speak what you know, and testify what you have seen. Let not the toil or darkness, or possible unbelief of your friends, weigh one moment in the scale. Up, and be marching to the place of duty, and there tell what great things God has shown to your soul.

April 22 The Light That Fails We all with open face beholding . . . the glory of the Lord. 2 Corinthians 3:18 A servant of God must stand so much alone that he never knows he is alone. In the first phases of Christian life disheartenments come, people who used to be lights flicker out, and those who used to stand with us pass away. We have to get so used to it that we never know we are standing alone. “All men forsook me: . . . notwithstanding the Lord stood with me” (2 Timothy 4:16–17). We must build our faith, not on the fading light, but on the light that never fails. When “big” men go we are sad, until we see that they are meant to go; the one thing that remains is looking in the face of God for ourselves. Allow nothing to keep you from looking God sternly in the face about yourself and about your doctrine, and every time you preach see that you look God in the face about things first, then the glory will remain all through. A Christian worker is one who perpetually looks in the face of God and then goes forth to talk to the people. The characteristic of the ministry of Christ is that of unconscious glory that abides. “Moses wist not that the skin of his face shone while He talked with him.” We are never called on to parade our doubts or to express the hidden ecstasies of our life with God. The secret of the worker’s life is that he keeps in tune with God all the time.

The “layman” need never think of his humbler task as being inferior to that of his minister. Let every man abide in the calling wherein he is called and his work will be as sacred as the work of the ministry. It is not what a man does that determines whether his work is sacred or secular, it is why he does it. The motive is everything. Let a man sanctify the Lord God in his heart and he can thereafter do no common act. All he does is good and acceptable to God through Jesus Christ. For such a man, living itself will be sacramental and the whole world a sanctuary. His entire life will be a priestly ministration. As he performs his never so simple task he will hear the voice of the seraphim saying, “Holy, Holy, Holy, is the Lord of hosts: the whole earth is full of his glory” (p. 127).

If we would, as wise master-builders, really build up the Church, we must be careful as to our foundation at the first; and upon that foundation we must keep on building to the end. As far as I am concerned, the things which I taught at the first are those wherein I abide until this day.

~Z L/ti ~0"I/~ Z t4 k Lt(n. I/ ~ Z L When I awake, I am still with You. -PSALM 139:18 Isn't it great to know that even though we sleep eight to ten hours, when we awake God is still with us? He hasn't dozed off during the early hours of the morning. I know that when I am the closest to Jesus, my prayers come more easily and more often. During dry seasons of life I have to consciously set a time for prayer-and often it's more out of duty than desire. As I abide with my Savior, I don't have to say, "It is time for me to get to my task and pray." No, I pray when there is a need, regardless of the time of day or night. These last few years have brought me to God's throne because I want to go there, not because I have fallen back to the law. If you aren't there yet, just wait. The sufferings of life will cause you to drop to your knees in earnest prayer. Earlier in my Christian walk it was hard to understand the meaning behind I Thessalonians 5:17, where it says, "Pray without ceasing." Now I have experienced that in real, living color. I pray literally without ceasing. I pray when I wake, pray at mealtime, pray throughout the day-and I end my day with a prayer of thanksgiving for getting me through the day. When a friend calls to tell you of a prayer need, you don't say, "I'm sorry, but I don't pray again until I go to bed tonight." Of course you wouldn't say that! In fact, I recommend that you pray with the person who's making the request. That way you are sure to pray for their particulars rather than getting distracted with a busy schedule. No longer is prayer a burden. It's a privilege to be able to pray, not because of the law, but because of the grace of the cross. Embrace this privilege and make it a regular, important part of each day. Be faithful in prayer so you can know of God's faithfulness. PRAYER Father God, what a privilege it is to pray without ceasing. You have given me the

Our first and foremost responsibility as Christians is to maintain a strong, day-by-day abiding fellowship with the Lord Jesus by feeding on His Word.

No Lutheran will ever be as fully expressed as Martin Luther. No Mormon will ever realize her potential the way that Joseph Smith did. No Muslim will ever be more righteous than Mohammed. No Christian will ever be more perfect than Christ, no Jew more law abiding than Moses. Millions – even billions – of people do honor these amazing men by following their example, trying to emulate them. Yet what is interesting is that if a person were really intent on following their example they would refuse to be constrained by their example. That is, if you really want to imitate Joseph Smith or Mohammed or Martin Luther you would never become a Mormon or Muslim or Lutheran. You would, instead, start your own religion in which you subordinate tradition to your own convictions and revelations. You would trust in yourself enough to create rather than imitate

Amish are known to be abstainers, law-abiding. They’re also deeply devout Christians. Why didn’t they stop their truck and come back to help?

Not only does the Lord through forgiveness of sins receive and adopt us once for all into the church, but through the same means he preserves and protects us there. For what would be the point of providing a pardon for us that was destined to be of no use? Every godly man is his own witness that the Lord's mercy, if it were granted only once, would be void and illusory, since each is quite aware throughout his life of the many infirmities that need God's mercy. And clearly not in vain does God promise this grace especially to those of his own household; not in vain does he order the same message of reconciliation daily to be brought to them. So, carrying, as we do, The traces of sin around with us throughout life, unless we are sustained by the Lord's constant Grace and forgiving our sins, we shall scarcely abide one moment in the church. But the Lord has called his children to eternal salvation. Therefore, they ought to ponder that there is pardon ever ready for their sins. Consequently, we must firmly believe that by God's generosity, mediated by Christ's merit, through the sanctification of the Spirit, sins have been and are daily pardoned to us Who have been received and engrafted into the body of the church.

Spiritual Growth Grow in grace and understanding of our Master and Savior, Jesus Christ. Glory to the Master, now and forever! Yes! 2 Peter 3:18 MSG Are you continuing to grow in your love and knowledge of the Lord, or are you “satisfied” with the current state of your spiritual health? Your relationship with God is ongoing; it unfolds day by day, and it offers countless opportunities to grow closer to Him … or not. As each new day unfolds, you are confronted with a wide range of decisions: how you will behave, where you will direct your thoughts, with whom you will associate, and what you will choose to worship. These choices, along with many others like them, are yours and yours alone. How you choose determines how your relationship with God will unfold. Hopefully, you’re determined to make yourself a growing Christian. Your Savior deserves no less, and neither, by the way, do you. Growing up in Christ is surely the most difficult, courageous, exhilarating, and eternally important work any of us will ever do. Susan Lenzkes You are either becoming more like Christ every day or you’re becoming less like Him. There is no neutral position in the Lord. Stormie Omartian There is nothing more important than understanding God’s truth and being changed by it, so why are we so casual about accepting the popular theology of the moment without checking it out for ourselves? God has given us a mind so that we can learn and grow. As His people, we have a great responsibility and wonderful privilege of growing in our understanding of Him. Sheila Walsh If all struggles and sufferings were eliminated, the spirit would no more reach maturity than would the child. Elisabeth Elliot Maturity in Christ is about consistent pursuit in spite of the attacks and setbacks. It is about remaining in the arms of God. Abiding and staying, even in my weakness, even in my failure. Angela Thomas Suffering is never for nothing. It is that you and I might be conformed to the image of Christ. Elisabeth Elliot We set our eyes on the finish line, forgetting the past, and straining toward the mark of spiritual maturity and fruitfulness.

Evening, March 9    "Abide in me."   John 15:4    Communion with Christ is a certain cure for every ill. Whether it be  the wormwood of woe, or the cloying surfeit of earthly delight, close  fellowship with the Lord Jesus will take bitterness from the one, and  satiety from the other. Live near to Jesus, Christian, and it is a  matter of secondary importance whether thou livest on the mountain of  honour or in the valley of humiliation. Living near to Jesus, thou art  covered with the wings of God, and underneath thee are the everlasting  arms. Let nothing keep thee from that hallowed intercourse, which is  the choice privilege of a soul wedded to the well-beloved . Be not  content with an interview now and then, but seek always to retain his  company, for only in his presence hast thou either comfort or safety.  Jesus should not be unto us a friend who calls upon us now and then,  but one with whom we walk evermore. Thou hast a difficult road before  thee: see, O traveller to heaven, that thou go not without thy guide.  Thou hast to pass through the fiery furnace; enter it not unless, like  Shadrach, Meshach, and Abednego, thou hast the Son of God to be thy  companion. Thou hast to storm the Jericho of thine own corruptions:  attempt not the warfare until, like Joshua, thou hast seen the Captain  of the Lord's host, with his sword drawn in his hand. Thou art to meet  the Esau of thy many temptations: meet him not until at Jabbok's brook  thou hast laid hold upon the angel, and prevailed. In every case, in  every condition, thou wilt need Jesus; but most of all, when the iron  gates of death shall open to thee. Keep thou close to thy soul's  Husband, lean thy head upon his bosom, ask to be refreshed with the  spiced wine of his pomegranate, and thou shalt be found of him at the  last, without spot, or wrinkle, or any such thing. Seeing thou hast  lived with him, and lived in him here, thou shalt abide with him for  ever. 

God wants to make every moment of my life glorious with his presence. This is the core of the “with God” life. It’s not just that he wants to be with us, but that he desires to make our lives “glorious.” That’s not a word we use often, but it’s a great word when we think of the effect being with God can have on our souls. It means basically that he wants to fill our souls with beauty, splendor, wonder, and magnificence. It’s what makes people say when they have been with you, “There’s something really different about her. She just seems to shine no matter what.” But this is not something reserved for the saints of the church or super-spiritual people. God desires this for all of us. That’s the whole point of tending to the soul — to fill us so completely with his presence that the brilliance of his love shines through us. Many Christians expend so much energy and worry trying not to sin. The goal is not to try to sin less. In all your efforts to keep from sinning, what are you focusing on? Sin. God wants you to focus on him. To be with him. “Abide in me.” Just relax and learn to enjoy his presence. Every day is a collection of moments, 86,400 seconds in a day. How many of them can you live with God? Start where you are and grow from there. God wants to be with you every moment.

We must continually abide in the vine, so that we can keep bearing lasting fruits

A LESSON FROM THE PLANTS notice how the plants never hurry always taking their time just like the Creator did when He made them in the many seasons of rising and falling back to seed they don’t worry about missing their moment in the sun for they trust and abide content to stay planted or catch the wind to new ground

By faith you became partakers of the initial grace; by that same faith you can enjoy the continuous grace of abiding in Him.

The Danes of Yorkshire may have still gone by Viking names and abided by Viking law, but they no longer considered themselves Vikings. For the most part they had accepted Christianity and developed a settled, landed class. They no longer viewed the adventurers from Norway or Ireland as kinsmen, seeing them instead as disruptive forces, if not outright enemies. They preferred the stable, Christian kings of Wessex to the violent sea-kings of the north, and that realization marked the first real assimilation of the Danelaw into the kingdom of England.

Sanctification, then, is the unchanging result of that vital union with Christ that true faith gives to a Christian. He that abides in me, and I in him, the same brings forth much fruit (John 15:5). The branch that bears no fruit is not a living branch of the vine. The union with Christ that produces no effect on one’s heart and life is a mere formal union, and it is worthless before God. The faith that does not have a sanctifying influence on one’s character is no better than the faith of demons. Faith, if it does not have not works, is dead in and of itself (James 2:17).

Every man lives in his own time, comes into being and passes away, appears and disappears; he seems only a part of the whole, a moment of the process. But every man also bears the ages in his heart; in his spirit-life he stands above and outside of history. He lives in the past and the past lives in him for, as Nietzsche says, man cannot forget. He also lives in the future and the future lives in him, for he bears hope imperishably in his bosom. Thus he can discover something of the connection between the past, the present, and the future; thus he is at the same time maker and knower of history. He belongs himself to history, yet he stands above it; he is a child of time and yet has a part in eternity; he becomes and he is at the same time; he passes away and yet he abides. This Christianity has made us understand.

Christian baptism... is a sign from God that signifies inward cleansing and remission of sins (Acts 22:16; 1 Cor. 6:11; Eph. 5:25-27), Spirit-wrought regeneration and new life (Titus 3:5) and the abiding presence of the Holy Spirit as God's seal testifying and guaranteeing that one will be kept safe in Christ forever (1 Cor. 12:13; Eph. 1:13-14). Baptism carries these meanings because first and fundamentally it signifies union with Christ in his death, burial, and resurrection (Rom. 6:3-7; Col. 2:11-12); and this union with Christ is the source of every element in our salvation (1 Jn. 5:11-12). Receiving the sign in faith assures the persons baptized that God's gift of new life in Christ is freely given to them.

Now we should labour to keep the work of God upon our souls which was present at our conversion; for conversion must not be only at one instant at first. Men are deceived in this, if they think their conversion is finished merely at first; you must be in a way conversion to God all the days of your life, and therefore Christ said to his disciples, 'Except ye be converted and become as little children?' Ye be converted. Why? Were they not converted before? Yes, they were converted, but they were still to continue the work of conversion all the days of their lives. What work of God there is at at the first conversion is to abide afterwards.

His intention was, and always has been, intimacy.

When we are planted in His truth, we sow seeds of clarity and peace.

The profoundest motive which leads us toward the saints is the desire simply to be in their company — to abide with them. It is love seeking the communion of those who have dedicated their lives to love and who are now fulfilled in it; it is the desire for that holy atmosphere in which the soul can breathe and for the mysterious current which nourishes it; it is the longing for the answer to the ultimate meaning of existence.

Someone trying to pursue heterosexuality and not holiness is just as far from right standing with God as someone actively pursuing homosexuality. And in fact, when a same-sex attracted Christian pursues heterosexuality as the goal instead of Christ, they will ultimately find themselves merely replacing one idol for the other. Through abiding in Him and walking in the holiness that no one can see without the Lord (Hebrews 12:14), same-sex attracted Christians, even when alive to same-sex temptations, are able to choose God over their previous sexual identity… If sexuality was their (and our) primary identity, then that would make sexuality our primary call. But we were not ultimately made for sex; we were made for God and His glory alone (Col. 1:16).

What a difference between the carnal and the spiritual Christian (I Cor. 3.1-3)! With the carnal Christian there may be much religion and much zeal for God, and for the service of God. But it is for the most part in human power. With the spiritual, on the other hand, there is a complete subjection to the leading of the Spirit, a deep sense of weakness and entire dependence on the work of Christ-it is a life of abiding fellowship with Christ, wrought out by the Spirit.

TO EXHIBIT THE Fruit of the Spirit The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.—GALATIANS 5: 22–23 Father, how grateful I am that You desire to live Your life through me. Thank You for conforming me to the image of Jesus and helping me be more like You in every way. You change my desires, needs, habits, innermost goals, and even the patterns by which I operate as I walk with You. Thank You that even though it takes time and intentional effort to change the thinking and behaviors that are ingrained within me, You never give up. Lord, when I read about the fruit of Your Spirit and Your commands about how to relate to others, I am aware of how often I fall short. I want to be as loving, joyful, peaceful, patient, kind, good, faithful, gentle, and self-controlled as You are. I realize these aren’t response patterns I can change on my own but that require Your supernatural intervention because they are counter to who I am in my flesh. Only You can transform me inside out so that these attributes can flow through me. Therefore, Jesus, I set my heart to cooperate with You. You said, “I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing” (John 15: 5). I affirm that, Lord Jesus. Your life pouring into me is what enables me to live the Christian life and bear the hallmarks of character that are the fruit of Your Spirit. So teach me to abide in You so that Your fruit can always be produced through me to Your glory. Show me if there is any ungodliness in me, that I may repent and walk in Your ways. Thank You, Lord Jesus, for giving me Your Holy Spirit to help me. Thank You not only for conferring Your holiness to me through the cross but also for transforming me into a vessel of that holy life and enabling me to live it. I submit myself to You. To You be all honor, glory, power, and praise forever. In Jesus’s name I pray. Amen.

But ‘the patience of hope,’ we are now treating of, is a sober grace, and abides as long as hope lasts; when hope is lively and active, then it floats, yea even danceth aloft the waters of affliction, as a tight sound ship doth in a tempestuous sea; but when hope springs a leak, then the billows break into the Christian’s bosom, and he sinks apace, till hope, with much labour at the pump of the promise, clears the soul again.

In this season of growing darkness, I wonder how we as Christians choose to publicize the miracle we proclaim. If it is not leading to greater illumination—to a greater light—we might want to rethink how we’re doing it. How can we name the miracle, not as a simple fix, but as an abiding truth?

Christ calls us to entrust ourselves to Him so that we can have His mind (1 Corinthians 2:16) and therefore think with His mind and choose with His will. God wants to put His Law in our minds, write it on our hearts, abide in our hearts through His Spirit, and share His Kingdom

In the history of the Christian world we observe two theological tendencies: one, lasting for centuries, would accommodate the revelations considering the Triune God to our manner of thinking; the other summons us to repentance, to a radical transformation of our whole being through life lived according to the Gospel. The former is laudable, even historically essential, but if separated from life it is doomed to failure. ‘Jesus said…if a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him’ (John 14.23). This is our Christian way to perfect gnosis. The abiding in us of the Father and the Son, and inseparable from Them the Holy Spirit, will give us true knowledge of God.

One of Hellenistic Jewry's signature achievements was the Septuagint, the translation of Tanakh into Koine (common) Greek. Compiled between the third and first centuries BCE, it almost certainly represents the work of Alexandrian Jewry, who needed scripture in Greek because they no longer spoke or wrote Hebrew. The Septuagint makes some formal changes, reordering books and including new material. Its existence offers witness to the religious power that Jews in the last centuries BCE were according written texts, a significant moment in the process by which Jewish identity embraced Torah and Judaism became a "religion of the book." Even so, the Septuagint has arguably had a greater abiding significance for Christianity than for Judaism. The Old Testament used it, rather than Tanakh, for a basis; New Testament writers quoted it (rather than Hebrew versions). Catholic and Orthodox Christians would accept its additions as a second set of fully authoritative (deuterocanonical) books. Most Protestants would not, although some printed them in a separate section of their Bibles. The early Church forged its principal doctrines in conversation with it. The legend that seventy-two translators "harmoniously" produced identical copies has a Christian provenance: Epiphanius, a fourth-century bishop who defended the Septuagint's superiority against later Jewish revisions. As its importance for Christians rose, Jews abandoned it to assert the sole legitimacy of the Hebrew text.

What did such an original monotheism look like? Genesis 4:26 refers to the origins of religion when it says, “Then men began to call upon the name of the LORD” (NASB). This verse occurs right after it is mentioned that Adam and Eve had another son, Seth, and that Seth had a son of his own called Enosh. What can we piece together about this first form of religion from the first chapters of Genesis? There is one God who has personhood (as opposed to being an impersonal force). God is referred to with masculine grammar and has masculine qualities. God apparently lives in the sky (heaven). God has great knowledge and power. God created the world. God is the author of standards of good and evil. Human beings are God’s creatures and are expected to abide by God’s standards. Human beings have become alienated from God by disobeying God’s standards. God has provided a method of overcoming the alienation. Originally this reconciliation involved sacrificing animals on an altar of uncut stone.

If you are a Christian and you say you cannot forgive, there is only one reason. The reason you cannot forgive is that you are not abiding in Christ, giving Him the place in your life He richly deserves. This is how Joseph was able to forgive his brethren and live with them as if they had never sinned against him.

Religious language, like all language, can also so easily be used as an instrument of power by which some people seek to control other people. That’s an abiding danger every time we open our mouth and speak, contemporary philosophers tell us, so we have to be aware of it and be on guard against it. Our guard goes down and the temptation to turn religious language into power language goes up when we take that language in a too literal, or too precise, or univocal sense.

So you shall find, that if you are religiously trained and tutored, and become “pious,” as they call it, and yet are not renewed in heart, nor visited by the Holy Ghost, you will not live the secret life of the child of God. You may show many of the outward marks of a Christian; you may be able to sing, and to pray, and to quote Scripture, and perhaps to tell some little bits of imaginary experience; but you must be born again to know in very deed and truth the fellowship of the saints, communion in secret with the living God, and the yielding of yourself to him as your reasonable service. The child of the promise abides with God’s people, and counts it his privilege to be numbered with them.

Neo-liberalism’s major novelty consists in the moulding whereby individuals are rendered more capable of tolerating the new conditions created for them - and this even though they help to make these conditions increasingly harsh and abiding through their own conduct.

Christianity does not offer rules applicable for all times. Our abiding guide is the two great commandments. The validity of other teachings depends on the extent to which they fulfill these commandments in specific contexts.

A Christian servant is one who perpetually looks into the face of God and then goes forth to talk to others. The ministry of Christ is characterized by an abiding glory of which the servant is totally unaware—“. . . Moses did not know that the skin of his face shone while he talked with Him” (Exodus 34:29).

For Christians uncomfortable with the notion of Jesus as the victim of divine displeasure, Rahner offers a theology that stresses God’s abiding love and Christ’s free commitment to the cause of God and humanity. As Christians, we commit ourselves to Jesus not as a passive victim of divine wrath but as the faithful one freely accepting death on a cross as a passage to risen life.

Joy requires at least two conditions: submission and service. If yee abide, submission means staying put when it might seem smart to quit. It means having done all to stand when there is only a toehold. It means believing God when it appears far wiser to believe everybody else. It means defying one's feelings and fears and saying triumphantly, 'Thy will be done.' Joy comes through service. Most Christians are activists--they get caught up in some kind of church work. But not all of it is good. Not all of it is essential. Even missionaries find themselves tangled in lesser things than winning the lost. Unprayerful souls soon get diverted from the supreme task he appointed for them. This is why submission is also necessary. Let me summarize it this way: The way to enjoy indestructible peace and joy is to determine 1.) to do whatever God commands, however difficult. 2.) to endure whatever God appoints, however severe. 3.) to obtain whatever God promises, however seemingly unobtainable. 4.) to die daily, however costly the crucifixion. 5.) to love my enemies, however misunderstood in this. 6.) to pray without ceasing, and in everything give thanks. This will give one a healthy soul, and a conscience void of offense before God and man.

If yee abide, submission means staying put when it might seem smart to quit. It means having done all to stand when there is only a toehold. It means believing God when it appears far wiser to believe everybody else. It means defying one's feelings and fears and saying triumphantly, 'Thy will be done.

Follow Me. I am the Way, the Truth, and the Life. Without the Way, there is no going. Without the Truth, there is no knowing. Without the Life, there is no living. I am the Way which you must follow, the Truth which you must believe, the Life for which you must hope. I am the inviolable Way, the infallible Truth, the unending Life. I am the Way that is straight, the supreme Truth, the Life that is true, the blessed, the uncreated Life. If you abide in My Way you shall know the Truth, and the Truth shall make you free, and you shall attain life everlasting.

The ritual performance of Eucharist, and the communal memory on which it rests, in large measure generated the profound theological insights that unfolded in the first few centuries of Christian traditions. Early Christian worship orbited around a remarkable insight: God makes God’s own self vulnerable to the ecstasies and foibles of bodily human intimacy. “Take, eat,” Jesus says; “this is my body given for you” (Matthew 26:26). He says this with no guarantee whatsoever that this offering will be received well if at all. Notably, God initiates this moment of self-giving, and not in response to any request from God’s creatures but instead from God’s own desire for intimacy and union with us and indeed the rest of God’s creation. The audacity of Christian faith shimmers most vividly there, in a liturgical act routinely performed weekly by the vast majority of worldwide Christians and sometimes daily. Perhaps the rite’s repetition has blunted our collective awareness of the extravagance of that ostensibly simple act. Gathering to share a meal of bread and wine offers a profound declaration at the core of Christian faith: the meaning of human life and of the whole creation derives from the hope for communion. This is first and foremost God’s desire, which is only then the hope of God’s creatures. More audaciously still, this desire and this hope for communion constitutes the one story of the cosmos, of God’s own creation, to which Christian faith bears witness and in which Christians participate every time we celebrate the Eucharist. One further step remains to bring this theological audacity more fully into view: we can refresh our Christian witness to this profound story by turning to human sexual intimacy as a poignant instance of divine desire. Christians might readily imagine turning there when we experience such intimacy as ecstatically fulfilling; but we can also reflect on sexual intimacy, and perhaps especially so, when it leaves residual disappointment or even trauma in its wake. In all its delicate rhythms and relational frustrations, this bodily signpost in spiritual practice can stimulate Christian witness to the One Story—the deep desire and abiding hope for divine communion.7

The ritual performance of Eucharist, and the communal memory on which it rests, in large measure generated the profound theological insights that unfolded in the first few centuries of Christian traditions. Early Christian worship orbited around a remarkable insight: God makes God’s own self vulnerable to the ecstasies and foibles of bodily human intimacy. “Take, eat,” Jesus says; “this is my body given for you” (Matthew 26:26). He says this with no guarantee whatsoever that this offering will be received well if at all. Notably, God initiates this moment of self-giving, and not in response to any request from God’s creatures but instead from God’s own desire for intimacy and union with us and indeed the rest of God’s creation. The audacity of Christian faith shimmers most vividly there, in a liturgical act routinely performed weekly by the vast majority of worldwide Christians and sometimes daily. Perhaps the rite’s repetition has blunted our collective awareness of the extravagance of that ostensibly simple act. Gathering to share a meal of bread and wine offers a profound declaration at the core of Christian faith: the meaning of human life and of the whole creation derives from the hope for communion. This is first and foremost God’s desire, which is only then the hope of God’s creatures. More audaciously still, this desire and this hope for communion constitutes the one story of the cosmos, of God’s own creation, to which Christian faith bears witness and in which Christians participate every time we celebrate the Eucharist. One further step remains to bring this theological audacity more fully into view: we can refresh our Christian witness to this profound story by turning to human sexual intimacy as a poignant instance of divine desire. Christians might readily imagine turning there when we experience such intimacy as ecstatically fulfilling; but we can also reflect on sexual intimacy, and perhaps especially so, when it leaves residual disappointment or even trauma in its wake. In all its delicate rhythms and relational frustrations, this bodily signpost in spiritual practice can stimulate Christian witness to the One Story—the deep desire and abiding hope for divine communion.

one and all, you should form yourselves into a choir, [176] so that, in perfect harmony and taking your pitch from God, you may sing in unison and with one voice to the Father through Jesus Christ. Thus he will heed you, and by your good deeds he will recognize you are members of his Son. Therefore you need to abide in irreproachable unity if you really want to be God's members forever.

John sums up the matter bluntly. “Those who say, ‘I love God,’ and hate their brothers or sisters, are liars” (1 John 4:20). To truly love God includes loving others with the same love God has for us and the same love God has for them. This is part of what it means to be a participant in the divine nature. It is, in fact, what it means to be Christian (Christ-like). “Whoever does not love,” John wrote, “does not know God, for God is love” (1 John 4:8). Our capacity to love—to fulfill the greatest two commandments—is the definitive evidence that we are in fact abiding in Christ and participating in the perfect love of the triune God. Christians sometimes try to assess how they or others are doing on the basis of such things as how successfully they conquer a particular sin, how much prayer and Bible study they do, how regularly they attend and give to church, and so forth. But rarely do we honestly ask the question that Scripture places at the center of everything: Are we growing in our capacity to love all people? Do we have an increasing love for our sisters and brothers in Christ as well as for those for whom Christ died who are yet outside the church? Are we increasing in our capacity to ascribe unsurpassable worth to people whom society judges to have no worth? If there is any distinguishing mark of the true disciple from a biblical perspective, this is it!

For the Christian, peace is not simply the absence of conflict, or any other artificial state the world has to offer. Rather it is the deep, abiding peace only Jesus Christ brings to the heart.

Abiding in the vine leads to fruit bearing.

At another point he wrote, “We cannot be so evil as he is good.”3 Newton was governed by the abiding hope that where sin increases, grace abounds all the more (Rom. 5:20).

He was probably never married. Some suppose that he was a widower. Jewish and rabbinical custom, the completeness of his moral character, his ideal conception of marriage as reflecting the mystical union of Christ with his church, his exhortations to conjugal, parental, and filial duties, seem to point to experimental knowledge of domestic life. But as a Christian missionary moving from place to place, and exposed to all sorts of hardship and persecution, he felt it his duty to abide alone.357 He sacrificed the blessings of home and family to the advancement of the kingdom of Christ.358 His "bodily presence was weak, and his speech contemptible" (of no value), in the superficial judgment of the Corinthians, who missed the rhetorical ornaments, yet could not help admitting that his "letters were weighty and strong."359  Some of the greatest men have been small in size, and some of the purest souls forbidding in body. Socrates was the homeliest, and yet the wisest of Greeks. Neander, a converted Jew, like Paul, was short, feeble, and strikingly odd in his whole appearance, but a rare humility, benignity, and heavenly aspiration beamed from his face beneath his dark and bushy eyebrows. So we may well imagine that the expression of Paul’s countenance was highly intellectual and spiritual, and that he looked "sometimes like a man and sometimes like an angel."360 He was afflicted with a mysterious, painful, recurrent, and repulsive physical infirmity, which he calls a "thorn in the flesh, " and which acted as a check upon spiritual pride and self-exultation over his abundance of revelations.361  He bore the heavenly treasure in an earthly vessel and his strength was made perfect in weakness.362  But all the more must we admire the moral heroism which turned weakness itself into an element of strength, and despite pain and trouble and persecution carried the gospel salvation triumphantly from Damascus to Rome.

Abide in the vine, you will bear much fruits.

When we lose hope in ourselves, when the present becomes dark and the future black before us, when effort after effort has issued only in disheartening failure, and our sin looms big before our despairing eyes; when our hearts hate and despise themselves, and we remember that God is greater than our hearts and cannot abide the least iniquity; the Spirit whom He has sent to bring us to Him still labors with us, not in indifference or hatred, but in pitying love. Yea, His love burns all the stronger because we so deeply need His help: He is yearning after us with jealous envy.

The Pope, argued Wicliffe, must choose between the apostleship and the kingship; if he prefers to be a king, then he can claim nothing of us in the character of an apostle; or should he abide by his apostleship, even then he cannot claim this money, for neither Peter nor any one of the apostles ever imposed a tax upon Christians; they were supported by the free-will offerings of those to whom they ministered.

Jesus declared that our productivity, our fruitfulness, is directly linked to our abiding in Him. As Christians, we will bear fruit, but it will vary in degree. The closer we stay to Christ, the more fruit we will bear. The more we wander out from the center and neglect the means of grace that He has given to us, the less fruit we will produce.

Then the opinion of these deceived souls about others is expressed as: “despisers of those that are good.”[44] They are against, even despise, those who live godly in Christ Jesus, who take seriously and desire to put into practice the things spoken of in Philippians 4:8, “Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” Yes, it is strange but true: those who live godly in Christ Jesus shall suffer persecution. And from whom?—from religious professors who have never been saved, but have only a form of godliness. Do you know why? because the life of a godly man or woman condemns the ungodly; the mere sight of them becomes a rebuke to their ungodliness. Sinfulness cannot abide such saintliness. This hatred of the good is born within them, and can only be removed by the new birth.

•from taking a course or reading a book on world religions, to developing a friendship with a Muslim, Hindu or Buddhist person, to moving to a city in North Africa or South Asia in hopes of being a witness for Christ there •from becoming an advocate for immigrant rights, to getting involved in the diplomatic corps, to becoming a lawyer at the United Nations dedicated to getting countries to abide by the U.N. Declaration of Human Rights •from going on a short-term mission trip to reach children in a poor barrio, to supporting a child for forty dollars a month through World Vision or Compassion International, to becoming a social worker dedicated to serving children •from learning a language, to learning about people who don't have the Bible in their mother tongue, to becoming a linguist who translates the Bible •from dedicating thirty minutes per day to pray for the nations of the world, to building crosscultural friendships, to going to serve in a multicultural organization •from studying business at a university, to learning about microfinance, to engaging in business partnerships designed to create jobs for the poorer populations of the world •from taking a stand for an issue (advocating for free-trade coffee, opposing blood diamonds, opposing the manufacturing of "conflict minerals" for cell phones), to becoming an advocate for the people affected, to becoming an executive with a multinational corporation who brings the Christian value of dignity for the people affected by these issues You get the point. These are not issues that will be solved by a generous check. These are issues that can take our lifetimes.

Christianity interprets this verse to mean that in order to receive eternal life, all one must do is to believe on Yeshua; and, perhaps, to call upon His Name.  This may seem right, but only twenty verses later we are told that unless we obey the Torah, such thought-belief is not enough:   36 “He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of Elohim abides on him.”   [Yochanan (John) 3:36]

If ye abide in me and my words abide in you, ye shall ask what ye will, and it shall be done unto you. In this is my Father [glorified], in that ye bear much fruit; and in this manner ye shall be my disciples (John 15:7-8).

Unless with all your hearts you abandon the Papacy, you cannot save your souls. The reign of the Pope is so opposed to the law of Christ and the life of the Christian, that it will be safer to roam the desert and never see the face of man, than abide under the rule of Antichrist.

It is anomalous, for instance, that in our big cities we think nothing of living next door, possibly in the same apartment house, to person whose family life is completely reprehensible according to our Catholic or Christian standards, as long as they do not molest us personally. Yet we become acutely disturbed at the presence of a well-bred, educated, law-abiding, neighborly family, merely because of the color of their skin.

Life tears us apart, but through those wounds, if we have tended them, love may enter us. It might be the live of someone you have lost. It may be the love of your own spirit for the self that at times you think you hate. However it comes though, in all these—of all these and yet more than they, so much more—there burns the abiding love of God. But if you find that you cannot believe in God, then do not worry yourself with it. No one can say what names or forms God might take, nor gauge the intensity of unbelief we may need to wake up our souls.

The one true goal or resting-place where doubt and weariness, the stings of a pricking conscience, and the longings of an unsatisfied soul woul dall be quieted, is Christ Himself. Not the church, but Christ. Not ceremonies, but Christ; Christ the God-man, giving His life for ours; sealing the everlasting covenant. and making peace for us through the blood of His cross; Christ the divine storehouse of all light and truth, "In whom are hid all the treasures of wisdom and knowledge" (Colossians 2:3); Christ the infinite vessel, filled with the Holy Spirit, the Enlightener, the Teacher, the Quickener, the Comforter, so that "of his fullness have all we received, and grace for grace" (John 1:16). This, this alone is the vexed soul's refuge, its rock to build on, its home to abide in till the great tempter be bound and every conflict ended in victory.

Since they have no abiding city on earth, mestizo loyalty is neither to race nor nation, but to Christendom, the pilgrim church.

Giving up one’s whole life to Him, for Him alone to rule and order it; taking up His yoke, and submitting to be led and taught, to learn of Him; abiding in Him, to be and do only what He wills—these are the conditions of discipleship without which there can be no thought of maintaining the rest that was bestowed on first coming to Christ. The rest is in Christ, and not something He gives apart from Himself, and so it is only in having Him that the rest can really be kept and enjoyed.

These two, consecration and faith, are the essential elements of the Christian life—the giving up all to Jesus, the receiving all from Jesus. They are implied in each other; they are united in the one word—surrender. A full surrender is to obey as well as to trust, to trust as well as to obey.

You are not under the law, with its inexorable Do, but under grace, with its blessed Believe what Christ will do for you. And if the question be asked, “But surely there is something for us to do?” the answer is, “Our doing and working are but the fruit of Christ’s work in us.” It is when the soul becomes utterly passive, looking and resting on what Christ is to do, that its energies are stirred to their highest activity, and that we work most effectually because we know that He works in us.

Paul’s expression, and its application to the Christian life, can be best understood if we think of a father helping his child to mount the side of some steep precipice. The father stands above, and has taken the son by the hand to help him on. He points him to the spot on which he will help him to plant his feet, as he leaps upward. The leap would be too high and dangerous for the child alone; but the father’s hand is his trust, and he leaps to get hold of the point for which his father has taken hold of him. It is the father’s strength that secures him and lifts him up, and so urges him to use his utmost strength. Such is the relation between Christ and you, O weak and trembling believer! Fix first your eyes on the whereunto for which He has apprehended you. It is nothing less than a life of abiding, unbroken fellowship with Himself to which He is seeking to lift you up. All that you have already received—pardon and peace, the Spirit and His grace—are but preliminary to this. And all that you see promised to you in the future—holiness and fruitfulness and glory everlasting—are but its natural outcome

O my soul, set not thine affections upon rusting, moth-eaten, decaying treasures, but set thine heart upon him who abides forever faithful to thee.

In particular, the rich tradition of intentional Christian community that is also inherently missional needs to be more fully celebrated, imitated, and reimagined for its relevance to more standard forms of being the church.

Abide with me; fast falls the eventide; The darkness deepens; Lord, with me abide; When other helpers fail and comforts flee, Help of the helpless, Oh, abide with me.

Abiding in Jesus can only be by faith. There are earnest Christians who do not understand this; or, if they admit it in theory, they fail to realize its application in practice. They are very zealous for a free gospel, with our first acceptance of Christ, and justification by faith alone. But after this they think everything depends on our diligence and faithfulness. While they firmly grasp the truth, "The sinner shall be justified by faith," they have hardly found a place in their scheme for the larger truth, "The just shall live by faith." They have never understood what a perfect Savior Jesus is, and how He will each day do for the sinner just as much as He did the first day when he came to Him. They know not that the life of grace is always and only a life of faith, and that in the relationship to Jesus the one daily and unceasing duty of the disciple is to believe, because believing is the one channel through which divine grace and strength flow out into the heart of man.