Christ Centered Relationship Quotes

Any counseling that does not pursue spiritual formation through an intimate relationship with Jesus by faith as one of its chief goals is not worthy to be called BIBLICAL counseling.

The Crucified is the One most traumatized. He has borne the World Trade Center. He has carried the Iraq war, the destruction in Syria, the Rwandan massacres, the AIDS crisis, the poverty of our inner cities, and the abused and trafficked children. He was wounded for the sins of those who perpetrated such horrors. He has carried the griefs and sorrows of the multitudes who have suffered the natural disasters of this world--the earthquakes, cyclones, and tsunamis. And he has borne our selfishness, our complacency, our love of success, and our pride. He has been in the darkness. He has known the loss of all things. He has been abandoned by his Father. He has been to hell. There is no part of any tragedy that he has not known or carried. He has done this so that none of us need face tragedy alone because he has been there before us and will go with us. and what he has done for us in Gethsemane and at Calvary he ask us to do as well. We are called to enter into relationships centered on suffering so that we might reveal in flesh and blood the nature of the Crucified One.

Jesus-centered spiritual formation is the process of being transformed into the image of Christ, through a relationship of intimacy with God, by the power of the Spirit, in order to live a good and beautiful life of faith, hope, love, joy, and peace—a life that will be a blessing to oneself and to others and will glorify God now and for all eternity. — James Bryan Smith

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

Every action is a losing, a letting go, a passing away from oneself of some bit of one’s own reality into the existence of others and of the world. In Jesus Christ, this character of action is not resisted, by trying to use our action to assert ourselves, extend ourselves, to impose our will and being upon situations. In Jesus Christ, this self-expending character of action is joyfully affirmed. I receive myself constantly from God’s Parenting love. But so far as some aspects of myself are at my disposal, these I receive to give away. Those who would live as Jesus did—who would act and purpose themselves as Jesus did—mean to love, i.e., they mean to expend themselves for others unto death. Their being is meant to pass away from them to others, and they make that meaning the conscious direction of their existence. Too often the love which is proclaimed in the churches suppresses this element of loss and need and death in activity. As a Christian, I often speak of love as helping others, but I ignore what this does to the person who loves. I ignore the fact that love is self-expenditure, a real expending and losing and deterioration of the self. I speak of love as if the person loving had no problems, no needs, no limits. In other words, I speak of love as if the affluent dream were true. This kind of proclamation is heard everywhere. We hear it said: 'Since you have no unanswered needs, why don’t you go out and help those other people who are in need?' But we never hear people go on and add: 'If you do this, you too will be driven into need.' And by not stating this conclusion, people give the childish impression that Christian love is some kind of cornucopia, where we can reach to everybody’s needs and problems and still have everything we need for ourselves. Believe me, there are grown-up persons who speak this kind of nonsense. And when people try to live out this illusory love, they become terrified when the self-expending begins to take its toll. Terror of relationship is [that] we eat each other. But note this very carefully: like Jesus, we too can only live to give our received selves away freely because we know our being is not thereby ended, but still and always lies in the Parenting of our God.... Those who love in the name of Jesus Christ... serve the needs of others willingly, even to the point of being exposed in their own neediness.... They do not cope with their own needs. They do not anguish over how their own needs may be met by the twists and turns of their circumstances, by the whims of their society, or by the strategies of their own egos. At the center of their life—the very innermost center—they are grateful to God, because... they do not fear neediness. That is what frees them to serve the needy, to companion the needy, to become and be one of the needy.

The prayers we weave into the matching of the socks, the working of our hands, the toiling of the hours, they survive fire. It’s the things unseen that survive fire. Love. Relationship. Worship. Prayer. Communion. All Things Unseen—and Centered in Christ. It doesn’t matter so much what we leave unaccomplished—but that our priority was things unseen. Again, today, that’s always the call: slay the idol of the seen. Slay the idol of focusing on only what can be seen, lauded, noticed. Today, a thousand times again today, I will preach His truth to this soul prone to wander, that wants nothing more than the gracious smile of our Father: “Unseen. Things Unseen. Invest in Things Unseen. The Unexpected Priority is always Things Unseen. ” “Pray to your Father, who is unseen. Then your Father, who sees what is done in secret . . .” (Matt. 6:6 NIV). “For the things that are seen are transient, but the things that are unseen are eternal” (2 Cor. 4:18). It’s the things unseen that are the most important things. Though the seen product of the baskets may have gone up in a flame of smoke, it

Christ is our Friend; He is also the Righteous King. God is our Father; He is also the Sovereign Lord. Christianity can be said to be both a religion and a relationship. You may often hear the cliché that it is not a religion, but a relationship only - which, I believe, is a bit too vague a statement - 'religion' has long had different meanings and implications depending on who you ask or where you are coming from. Honestly, it is sometimes the case that Christians like to think they are too cool and free and up-close and personal with God to be like other religions. Perhaps that could be argued, that could be the case, as it is written thus: 'You are no longer a slave to sin, but God's child.' So we might very well assert that Christianity is not at all some stale philosophy centered around legalistic guilt and empty rule-keeping, as the modernists so commonly define religion; although by other definitions we might as well be boasting that it is 'The Religion' simply by claiming that it is too real and too special to be deemed 'just another religion'.

You either are a Christian or you are not — you either are united to him by faith or you are not — because being a Christian is, first of all, a “standing” with God. However, we also acknowledge that coming to this point of uniting to Christ by faith often works as a process, not only as an event. It can occur through a series of small decisions or thoughts that bring a person closer and closer to the point of saving faith. In a post-Christendom setting, more often than not, this is the case. People simply do not have the necessary background knowledge to hear a gospel address and immediately understand who God is, what sin is, who Jesus is, and what repentance and faith are in a way that enables them to make an intelligent commitment. They often have far too many objections and beliefs for the gospel to be readily plausible to them. Therefore, most people in the West need to be welcomed into community long enough for them to hear multiple expressions of the gospel — both formal and informal — from individuals and teachers. As this happens in community, nonbelievers come to understand the character of God, sin, and grace. Many of their objections are answered through this process. Because they are “on the inside” and involved in ongoing relationships with Christians, they can imagine themselves as Christians and see how the faith fleshes out in real life.

LEAD PEOPLE TO COMMITMENT We have seen that nonbelievers in worship actually “close with Christ” in two basic ways: some may come to Christ during the service itself (1 Cor 14:24 – 25), while others must be “followed up with” by means of after-service meetings. Let’s take a closer look at both ways of leading people to commitment. It is possible to lead people to a commitment to Christ during the service. One way of inviting people to receive Christ is to make a verbal invitation as the Lord’s Supper is being distributed. At our church, we say it this way: “If you are not in a saving relationship with God through Christ today, do not take the bread and the cup, but as they come around, take Christ. Receive him in your heart as those around you receive the food. Then immediately afterward, come up and tell an officer or a pastor about what you’ve done so we can get you ready to receive the Supper the next time as a child of God.” Another way to invite commitment during the service is to give people a time of silence or a period of musical interlude after the sermon. This affords people time to think and process what they have heard and to offer themselves to God in prayer. In many situations, it is best to invite people to commitment through after-meetings. Acts 2 gives an example. Inverses 12 and 13 we are told that some folks mocked after hearing the apostles praise and preach, but others were disturbed and asked, “What does this mean?” Then, we see that Peter very specifically explained the gospel and, in response to the follow-up question “What shall we do?” (v. 37), he explained how to become a Christian. Historically, many preachers have found it effective to offer such meetings to nonbelievers and seekers immediately after evangelistic worship. Convicted seekers have just come from being in the presence of God and are often the most teachable and open at this time. To seek to “get them into a small group” or even to merely return next Sunday is asking a lot. They may also be “amazed and perplexed” (Acts 2:12), and it is best to strike while the iron is hot. This should not be understood as doubting that God is infallibly drawing people to himself (Acts 13:48; 16:14). Knowing the sovereignty of God helps us to relax as we do evangelism, knowing that conversions are not dependent on our eloquence. But it should not lead us to ignore or minimize the truth that God works through secondary causes. The Westminster Confession (5.2 – 3), for example, tells us that God routinely works through normal social and psychological processes. Therefore, inviting people into a follow-up meeting immediately after the worship service can often be more conducive to conserving the fruit of the Word. After-meetings may take the shape of one or more persons waiting at the front of the auditorium to pray with and talk with seekers who wish to make inquiries right on the spot. Another way is to host a simple Q&A session with the preacher in or near the main auditorium, following the postlude. Or offer one or two classes or small group experiences targeted to specific questions non-Christians ask about the content, relevance, and credibility of the Christian faith. Skilled lay evangelists should be present who can come alongside newcomers, answer spiritual questions, and provide guidance for their next steps.

Know Your Father’s Heart Today’s Scripture Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 1 JOHN 4:10 KJV Today, I want you to reread the parable of the father of the prodigal son (Luke 15:11–32). As you read, keep in mind that this son utterly rejected and completely humiliated and dishonored his father, then only returned home when he remembered that even his father’s hired servants had more food than he did! It was not the son’s love for his father that made him journey home; it was his stomach. In his own self-absorbed pride, he wanted to earn his own keep as a hired servant rather than to receive his father’s provision by grace or unmerited favor. God wants us to know that even when our motivations are wrong, even when we have a hidden (usually self-centered) agenda and our intentions are not completely pure, He still runs to us in our time of need and showers His unmerited, undeserved, and unearned favor upon us. Oh, how unsearchable are the depths of His love and grace toward us! It will never be about our love for God. It will always be about His magnificent love for us. The Bible makes this clear: “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10 KJV). Some people think that fellowship with God can only be restored when you are perfectly contrite and have perfectly confessed all your sins. Yet we see in this parable that it was the father who was the initiator, it was the father who had missed his son, who was already looking out for him, and who had already forgiven him. Before the son could utter a single word of his rehearsed apology, the father had already run to him, embraced him, and welcomed him home. Can you see how it’s all about our Father’s heart of grace, forgiveness, and love? Our Father God swallows up all our imperfections, and true repentance comes because of His goodness. Do I say “sorry” to God and confess my sins when I have fallen short and failed? Of course I do. But I do it not to be forgiven because I know that I am already forgiven through Jesus’ finished work. The confession is out of the overflow of my heart because I have experienced His goodness and grace and because I know that as His son, I am forever righteous through Jesus’ blood. It springs from being righteousness-conscious, not sin-conscious; from being forgiveness-conscious, not judgment-conscious. There is a massive difference. If you understand this and begin practicing this, you will begin experiencing new dimensions in your love walk with the Father. You will realize that your Daddy God is all about relationship and not religious protocol. He just loves being with you. Under grace, He doesn’t demand perfection from you; He supplies perfection to you through the finished work of His Son, Jesus Christ. So no matter how many mistakes you have made, don’t be afraid of Him. He loves you. Your Father is running toward you to embrace you! Today’s Thought My Father God runs to me in my time of need and showers His unmerited, undeserved, and unearned favor upon me. Today’s Prayer Father, thank You that I can experience Your love even when I have failed. No matter how many mistakes I may have made, I don’t have to be afraid to come to You. I am still Your beloved child, and I always have fellowship with You because of the finished work of Jesus. I thank You that You don’t demand perfection from me, but You supply perfection to me through the cross. It blesses my heart to know that You just love being with me. Thank You for running to embrace me. Amen.

The founder of no other religion is absolutely essential for that religion in the same way that Christ is essential for Christianity. It is true that the founder was necessary for the founding, but the believer in a particular religion does not enter into the same kind of an encounter that a Christian enters into with Christ. It is the personal relationship to him which is decisive. Christ therefore occupies a different place in Christianity than Buddha does in Buddhism, than Confucius in Confucianism, Mohammed in Islam, and even Moses in Judaism. When you come to Christ, Christianity demands the personal, intimate bond. We have to be one with him, one with him in such a way that we cannot in any way claim to be Christian unless we reflect the person, the mind, the will, the heart, and the humanity of Christ.” - Archbishop Fulton Sheen

Dream of true fellowship where people are living in perfect harmony with God and one another. A picture of Eden where God and humans are walking side by side. Christ is at the center of all relationships; picture Him bringing together people who are very different as they marvel at Him together, as they do in heaven.

No tactic of the Enemy and no entrenched blindness on our part have the power to deter God from seeing his vision for us to completion. God's secret plan has now been revealed to us; it is a plan centered on Christ, designed long ago according to his good pleasure. 'And this is his plan: At the right time he will bring everything together under the authority of Christ--everyting in heaven and on earth' (Ephesians 1:10)--including his sons and daughters.

The gospel shows us that sexuality is supposed to reflect the self-giving of Christ. He gave himself completely, without conditions. Consequently, we are not to seek intimacy while holding back the rest of our lives. If we give ourselves sexually, we are also to give ourselves legally, socially, and personally. Sex is to be shared only in a totally committed, permanent relationship of marriage.

Teaching Scripture as a narrative decisively upends the distorted priorities of the “authentic” self. When we become followers of Christ, we step into a much bigger story. This gives genuine significance to our personal identities and lives because God calls us friends, but it also displaces us from the center of the story. We become followers of the Way rather than the heroes of our own tales. The gospel, rather than our own experience, becomes our primary text. We don’t read Scripture; Scripture reads us.

God has a purpose for you. It is that you would live as one of his representatives; that is, that you would live representatively. And what are you representing? You are called to represent your Savior King. And what does that practically look like? Representing the King means you represent his message, his methods, and his character. Representing the King’s message means that you look at every situation and relationship in life through the lens of the truth of Scripture—the center of which is the gospel of Jesus Christ—and determine to help others look at life that way too.

Our own relationship with Christ teaches us that we must treat people with compassion as well as confront them with the authority of the Word. As we need a stern hand in some moments and a loving embrace at others, so too do the people we face from the pulpit. The soul made sensitive by the recognition of its own sin, the awareness of God’s sovereignty, and the miracle of the Savior’s love is the one best suited to guide the tongue in the sanctuary as well as in the circumstances of life. Consistently aggressive or combative preachers ill disguise the spiritually resistant recesses of their own hearts.

Sexuality. The moralist tends to see sex as dirty, or at least as a dangerous impulse that leads constantly to sin. The relativist/pragmatist sees sex as merely a biological and physical appetite. The gospel shows us that sexuality is supposed to reflect the self-giving of Christ. He gave himself completely, without conditions. Consequently, we are not to seek intimacy while holding back the rest of our lives. If we give ourselves sexually, we are also to give ourselves legally, socially, and personally. Sex is to be shared only in a totally committed, permanent relationship of marriage.

If we just preach general doctrine and ethics from Scripture, we are not preaching the gospel. The gospel is the good news that God has accomplished our salvation for us through Christ in order to bring us into a right relationship with him and eventually to destroy all the results of sin in the world. Still, it can be rightly argued that in order to understand all this — who God is, why we need salvation, what he has done to save us — we must have knowledge of the basic teachings of the entire Bible. J. Gresham Machen, for example, speaks of the biblical doctrines of God and of man to be the “presuppositions of the gospel.”10 This means that an understanding of the Trinity, of Christ’s incarnation, of original sin and sin in general — are all necessary. If we don’t understand, for example, that Jesus was not just a good man but the second person of the Trinity, or if we don’t understand what the “wrath of God” means, it is impossible to understand what Jesus accomplished on the cross. Not only that, but the New Testament constantly explains the work of Christ in Old Testament terms — in the language of priesthood, sacrifice, and covenant. In other words, we must not just preach the Bible in general; we must preach the gospel. Yet unless those listening to the message understand the Bible in general, they won’t grasp the gospel. The more we understand the whole corpus of biblical doctrine, the more we will understand the gospel itself — and the more we understand the gospel, the more we will come to see that this is, in the end, what the Bible is really about.

We have seen, then, that it requires at least modest church planting in a city just to keep the body of Christ from steadily declining, and aggressive church planting is needed to grow the whole body — meaning ten to twenty relatively new churches in relation to every hundred existing churches. There is a problem with answering the question in this way, however. The goal should not be to conserve Christianity’s “market share” in a given area; it should be to serve, reach, and influence the entire city. How will this be done? Studies and anecdotal evidence indicate that if there is one church per ten thousand residents, approximately 1 percent of the population will be churchgoers. If this ratio goes to one church per one thousand residents, some 15 to 20 percent of the city’s population goes to church. If the number goes to one per five hundred residents, the number may approach 40 percent or more. The relationship of the number of churches to churchgoing people is exponential, not linear.7

They have been fulfilled in Christ, so we must determine their theological purposes and apply them to current situations. We need holiness and a proper relationship with God just as they did, and the legal regulations properly understood can help us center on those critical areas of the Christian life.

June 21 THE MINISTRY OF THE INNER LIFE “You are . . . a royal priesthood . . . .” 1 Peter 2:9     By what right have we become “a royal priesthood”? It is by the right of the atonement by the Cross of Christ that this has been accomplished. Are we prepared to purposely disregard ourselves and to launch out into the priestly work of prayer? The continual inner-searching we do in an effort to see if we are what we ought to be generates a self-centered, sickly type of Christianity, not the vigorous and simple life of a child of God. Until we get into this right and proper relationship with God, it is simply a case of our “hanging on by the skin of our teeth,” although we say, “What a wonderful victory I have!” Yet there is nothing at all in that which indicates the miracle of redemption. Launch out in reckless, unrestrained belief that the redemption is complete. Then don’t worry anymore about yourself, but begin to do as Jesus Christ has said, in essence, “Pray for the friend who comes to you at midnight, pray for the saints of God, and pray for all men.” Pray with the realization that you are perfect only in Christ Jesus, not on the basis of this argument: “Oh, Lord, I have done my best; please hear me now.”     How long is it going to take God to free us from the unhealthy habit of thinking only about ourselves? We must get to the point of being sick to death of ourselves, until there is no longer any surprise at anything God might tell us about ourselves. We cannot reach and understand the depths of our own meagerness. There is only one place where we are right with God, and that is in Christ Jesus. Once we are there, we have to pour out our lives for all we are worth in this ministry of the inner life.

Marriage is patterned after Christ’s covenant relationship to his redeemed people, the church. And therefore, the highest meaning and the most ultimate purpose of marriage is to put the covenant relationship of Christ and his church on display. That is why marriage exists. . . . That is why we are married. That is why all married people are married, even when they don’t know and embrace this gospel.1

Nothing outside of a living relationship with Christ can ever fill the emptiness inside.

New Covenant Theology is robustly Christ-centered. Jesus is the interpretive key to the relationship between Israel and the church. The covenant people of God have been reworked and redefined in light of the Messiah and the new covenant he inaugurated.

In short, troubled people trouble people. Their internal unrest comes out on others, and creates unrest in their relationships. In the end, your relationships are usually in turmoil because you are in turmoil.

Person-centered therapy focuses on a warm empathic relationship which clearly exemplifies the love of Christ. Jones and Butman (2011) suggest that there is no approach to psychology that mirrors the concerns of the faith as well as does existential therapy. It is good for an individual to reflect on their actions and take responsibility for their choices. However, Olson (2002) suggests that the goal for the Christian is a reconciled life rather than an actualized life. As a Christian, one should seek to emulate the life of Christ and be guided by the Holy Spirit (Olson, 2002). Jones and Butman also point out that the existential understanding of psychopathology is incomplete as it sees guilt as a manifestation of inauthenticity, rather than a result of sinful choices. The Christian faith teaches a moral responsibility for our actions and we are held responsible by God for our choices. In humanistic psychology, the self is held accountable, while in the Christian faith humans are accountable to God. The Christian is instructed to submit to God and his commands, seeking to please God rather than himself. Also, there are derivatives of therapies that intentionally integrate spirituality into the therapy. Gestalt Pastoral Care (GPC) is an example. It involves blending gestalt concepts for growth, healing prayer, and spiritual companioning (Norberg, 2016).

The most severe strain occurs where the practice of spiritual gifts and demonic deliverance is so heavily emphasized that it becomes the functional “center of gravity” for a particular ministry. This often leads to a displacement of the gospel as the focus of a ministry and an antagonistic relationship with noncharismatic Christians and groups. It is vital for noncharismatics to recognize that when they respond to ministries like this, what they are objecting to is not continuationism per se. Much of what troubles noncharismatics about charismatic practice is not the presence of the gifts but their centralization and abuse. If you are currently wrestling with this issue, I have one piece of advice. Go above and beyond to show love to Christians who have a different view and to express your own view with humility and grace. Don’t underestimate how polarizing this issue can be. This is especially important when you hold to a different view than do the leaders of your church. Be sure to reassure them of your respect for their leadership, and make every effort to “maintain the unity of the Spirit in the bond of peace” (Eph. 4:3). It is tragic when the very gifts the Holy Spirit gives to edify and build up the body of Christ end up tearing us down.

I had long despised the Word of God and repressed the God of that Word. I came to Jesus Christ because the God of Scripture was merciful. He understood my motives, circumstances, thinking, behavior, emotions, and relationships better than all the psychologies put together. They saw only the surface of things, for all their pretension to “depth.” He cut to the heart. They described and treated symptoms (in great detail, with scholarship and genuine concern), but they could never really get to causes. He exposed causes. They misconstrued what they saw most clearly and cared about most deeply. He got it right. They could never really love adequately, and they could never really reorient the inner gyroscope. God is love, with power. They—we—finally misled people, blind guides leading blind travelers in hopeful circles, whistling in the dark valley of the shadow of death, unable to escape the self-centeredness of our own hearts and society, unable to find the fresh air and bright sun of a Christ-centered universe. Scripture took my life apart and put it back together new. The Spirit of sonship began the lifelong reorientation course called “making disciples.” The God of all comfort gave truth, love, and power. Christ exposed the pretensions of the systems and methods in which I had placed my trust. Even better, Jesus gave me himself to trust and follow.

I also learned afresh that friendship requires a constant willingness to forgive each other for not being Christ, and a willingness to ask Christ himself to be the true center of the relationship.

How many students are sharing their faith? How many are volunteering at the school? How are students in your ministry cultivating relationships with unchurched youth? How are their families doing? How are they living for Christ after leaving the student ministry?

In the beginning, the all-powerful, personal God created the universe. This God created human beings in His image to live joyfully in His presence, in humble submission to His gracious authority. But all of us have rebelled against God and, in consequence, must suffer the punishment of our rebellion: physical death and the wrath of God. Thankfully, God initiated a rescue plan, which began with His choosing the nation of Israel to display His glory in a fallen world. The Bible describes how God acted mightily on Israel’s behalf, rescuing His people from slavery and then giving them His holy law. But God’s people—like all of us—failed to rightly reflect the glory of God. Then, in the fullness of time, in the Person of Jesus Christ, God Himself came to renew the world and restore His people. Jesus perfectly obeyed the law given to Israel. Though innocent, He suffered the consequences of human rebellion by His death on a cross. But three days later, God raised Him from the dead. Now the church of Jesus Christ has been commissioned by God to take the news of Christ’s work to the world. Empowered by God’s Spirit, the church calls all people everywhere to repent of sin and to trust in Christ alone for our forgiveness. Repentance and faith restores our relationship with God and results in a life of ongoing transformation. The Bible promises that Jesus Christ will return to this earth as the conquering King. Only those who live in repentant faith in Christ will escape God’s judgment and live joyfully in God’s presence for all eternity. God’s message is the same to all of us: repent and believe, before it is too late. Confess with your mouth that Jesus is Lord and believe in your heart that God raised Him from the dead, and you will be saved.

sin is a death sentence to a freeing, Christ-centered relationship—it’s a thief of genuine peace as you grow to know another’s heart and they pursue your own. It complicates

First, while the church shouldn’t affirm homosexual activity (or adultery, idolatry, or greed, for that matter), it should welcome anyone—gays included—to discover who God is and to find his forgiveness.5 Lots of people wear WWJD (What Would Jesus Do?) bracelets and T-shirts, but they don’t treat homosexuals as Jesus would. He wouldn’t react in fear or avoid them; he would welcome them, sit with them, and tell them of God’s deep interest in them. Many churches treat homosexuals as modern-day lepers—as outcasts; but Jesus came to heal, help, and set all people free to live for God. Surely churches can welcome gays without condoning their lifestyle—just as they can receive adulterers and alcoholics. As my pastor, Bill Stepp, regularly says, “God accepts you the way you are, but he loves you too much to leave you as you are.” It’s strange that professing Christians single out homosexual activity as the most wicked of sins. Often those who claim to be saved by God’s grace are amazingly judgmental, hateful, and demeaning (calling homosexual persons “fairies” or “faggots”) rather than being compassionate and embracing. Professing Christians are often harder on homosexuals outside the church than they are with the immorality within the church (cf. 1 Cor. 5:9–13). New Testament scholar Bruce Winter writes with a prophetic voice, “The ease with which the present day church often passes judgment on the ethical or structural misconduct of the outside community is at times matched only by its reluctance to take action to remedy the ethical conduct of its own members.”6 Second, the Bible doesn’t condemn homosexual inclinations, but rather sexual activity outside of a marriage relationship between husband and wife. In fact, no writers of antiquity, including biblical ones, had any idea of “sexual orientation”; they talked about sexual behavior. When the Scriptures speak against immoral sexual relationships, the focus is not on inclinations or feelings (whether homosexual or heterosexual).7 Rather, the focus is on acting out those impulses (which ranges from inappropriately dwelling on sexual thoughts—lusting—to carrying them out sexually). Even though we are born with a sinful, self-centered inclination, God judges us based on what we do.8 Similarly, a person may, for whatever reasons, have same-sex inclinations, but God won’t judge him on the basis of those inclinations, but on what he does with them. A common argument made by advocates of a gay lifestyle is that the Bible doesn’t condemn loving, committed same-sex relationships (“covenant homosexuality”)—just homosexual rape or going against one’s natural sexual inclination, whether hetero- or homosexual. Now, “the Bible doesn’t say anything about ——” or “Jesus never said anything about ——” arguments can be tricky and even misleading. The Bible doesn’t speak about abortion, euthanasia, political involvement, Christians fighting in the military, and the like. Jesus, as far as we know, never said anything about rape or child abuse. Nevertheless, we can get guidance from Scripture’s more basic affirmations about our roles as God’s image-bearers, about God’s creation design, and about our identity and redemption in Christ, as we’ll see below.

Union with Christ is right at the center of the Christian doctrine of salvation. The whole of our relationship with God can be summed up in such terms. John Calvin agreed when he wrote: “For we await salvation from him not because he appears to us afar off, but because he makes us, ingrafted into his body, participants not only in all his benefits but also in himself.”1

RUSH HOUR   So many of us find the morning as a rush hour. Various family members scurry in different directions with various needs and diverse timetables. One has lost a sock; another can’t find last night’s homework. One needs a sack lunch; another needs lunch money. One leaves with a kiss, another with a shout, and another needs encouragement to open her eyes as she stumbles out the door. A “quiet time” in the morning to center ourselves and to renew our relationship with our Heavenly Father stands in sharp contrast. Carving out that time for yourself may be your supreme challenge of the day, but it is an effort worth its weight in gold, as so aptly stated by Bruce Fogarty: THE MORNING HOUR Alone with God, in quiet peace, From earthly cares, I find release; New strength I borrow for each day As there with God, I stop to pray. Alone with God, my sins confess’d, He speaks in mercy, I am blest. I know the kiss of pardon free, I talk to God, He talks to me. Alone with God, my vision clears, I see my guilt, the wasted years. I plead for grace to walk His way And live for Him, from day to day. Alone with God no sin between, His lovely face so plainly seen; My guilt all gone, my heart at rest With Christ, my Lord, my soul is blest. Lord, keep my life alone for Thee; From sin and self, Lord, set me free. And when no more this earth I trod, They’ll say, “He walked alone with God.”5   BE STILL, AND KNOW THAT I AM GOD; I WILL BE EXALTED AMONG THE NATIONS, I WILL BE EXALTED IN THE EARTH! PSALM 46:10 NKJV

The Basis of Temptation Because Adam sinned, every person is born into this world physically alive and spiritually dead (Ephesians 2:1). Since from birth we had neither the presence of God nor the knowledge of His ways, we learned to live our lives independent of God. Rather than having our needs met through a living relationship with our loving heavenly Father, we sought to meet our own needs. We developed patterns of thought and habits of behavior which centered our interests on ourselves. When we were born again we became spiritually alive, but our self-centered flesh patterns and mental strongholds remained opposed to the leading of the Holy Spirit. Consequently we are still tempted to look to the world, the flesh, and the devil to meet our basic needs and carnal desires instead of looking to Christ, who promises to meet all our needs according to His riches in glory (Philippians 4:19). Every temptation is an enticement to live independently of God. The power of temptation is directly related to the strength of the mental strongholds and the carnal desires which were developed when we learned to live independently of God. For example, if you were raised in a Christian home where dirty magazines and television programs of questionable moral value were not allowed, the power of sexual temptations in your life will not be as great as for someone who grew up exposed to pornographic materials. The person who was raised in an environment of immorality and sexual permissiveness will experience a greater struggle with sexual temptation after becoming a Christian simply because these mental strongholds were well-established before he was born again. You are less likely be tempted to commit some gross immorality if your legitimate needs to be loved and accepted were met by caring parents who also protected you from exposure to the values of this fallen world.

Radical discipleship takes place in a relational environment where people feel comfortable exploring their personal and spiritual issues and learning what it means to be a follower of Jesus.

Relationships take time, but we don’t want to take the time. In reality, too busy is a myth. People make time for the things that are really important to them.

Today, we have cheapened what it means to know Jesus by linking belief to a formulaic prayer that magically imports us into a relationship with God.

A godly home begins where two hearts submit—first to Christ, then to one another. From this, love flows and families grow strong.

I want a husband who loves Jesus and keeps him at the center of his life, someone who is not ashamed to live counterculturally and stand up for Christ. I want someone who has integrity, who is obedient to God, and who loves Jesus more than he loves me.

In the beginning the church was a fellowship of men and women centering on the living Christ. They had a personal and vital relationship with the Lord, and it transformed their lives and the world around them. Then the church moved to Greece, where it became a philosophy. Then it moved to Rome, where it became an institution. Next it moved to Europe where it became a culture, and, finally, it moved to America where it has become an enterprise.

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【V信83113305】：Southwestern Christian University (SCU) is a private Christian university located in Bethany, Oklahoma, committed to integrating faith and learning. Founded in 1946, SCU offers a range of undergraduate and graduate programs, including theology, business, education, and the arts, all designed to foster spiritual growth and academic excellence. The university emphasizes a Christ-centered environment, encouraging students to develop a strong moral foundation alongside their professional skills. With small class sizes, SCU provides personalized attention, fostering close relationships between students and faculty. The campus features modern facilities, vibrant student life, and opportunities for community service and global missions. SCU’s athletic teams, known as the Eagles, compete in the NCCAA, promoting teamwork and leadership. Dedicated to shaping servant leaders, SCU prepares graduates to make a positive impact in their careers and communities.，SCU毕业证成绩单专业服务学历认证, 想要真实感受Southwestern Christian University西南基督大学版毕业证图片的品质点击查看详解, 购买SCU毕业证, 办理SCU文凭, 一流西南基督大学学历精仿高质, 西南基督大学-大学毕业证成绩单, 极速办西南基督大学毕业证SCU文凭学历制作, 美国办西南基督大学毕业证办成绩单购买

【V信83113305】：East Texas Baptist University (ETBU), located in Marshall, Texas, is a private Christian institution affiliated with the Baptist General Convention of Texas. Founded in 1912, ETBU offers a faith-based education rooted in academic excellence and spiritual growth. The university provides over 40 undergraduate programs, along with graduate degrees in fields like business, education, and ministry. Known for its close-knit community, ETBU emphasizes servant leadership, global engagement, and hands-on learning through mission trips and internships. The picturesque 200-acre campus features modern facilities, including the Ornelas Spiritual Life Center and the Great Commission Center. With a commitment to integrating faith and learning, ETBU prepares students to make a meaningful impact in their careers and communities while fostering a lifelong relationship with Christ.，哪里买ETBU东德克萨斯浸信会大学毕业证|ETBU成绩单, 高质East Texas Baptist University东德克萨斯浸信会大学成绩单办理安全可靠的文凭服务, 如何办理东德克萨斯浸信会大学学历学位证, 美国留学本科毕业证, 美国毕业证办理, ETBU文凭制作流程学术背后的努力, East Texas Baptist Universitydiploma安全可靠购买East Texas Baptist University毕业证

【V信83113305】：John Brown University is a private Christian institution located in Siloam Springs, Arkansas. Founded in 1919, it is dedicated to integrating faith, learning, and purposeful living. The university offers a comprehensive range of undergraduate, graduate, and professional programs within a supportive, Christ-centered community. Known for its commitment to academic excellence and spiritual growth, JBU provides students with a holistic education that prepares them for both professional success and service. Its beautiful campus and close-knit environment foster strong relationships among students and faculty, creating a unique and transformative educational experience focused on developing leaders of integrity.，【V信83113305】100%安全办理约翰布朗大学毕业证,办理约翰布朗大学毕业证成绩单学历认证,原版定制约翰布朗大学毕业证,原版约翰布朗大学毕业证办理流程,终于找到哪里办约翰布朗大学毕业证书,约翰布朗大学毕业证书,约翰布朗大学毕业证书办理需要多久,约翰布朗大学毕业证办理流程,约翰布朗大学毕业证成绩单学历认证最安全办理方式,JBU毕业证最新版本推荐最快办理约翰布朗大学文凭成绩单

【V信83113305】：Appalachian Bible College (ABC) is a private Christian institution located in Mount Hope, West Virginia, dedicated to providing biblical higher education with a focus on spiritual growth and ministry preparation. Founded in 1950, ABC offers undergraduate programs in Bible, theology, and ministry, emphasizing a conservative evangelical perspective. The college’s mission is to equip students for lifelong service through rigorous academic study, practical training, and a strong community grounded in faith. With a small, close-knit campus, ABC fosters personal mentorship and discipleship, encouraging students to deepen their relationship with Christ. The curriculum integrates classroom learning with hands-on ministry opportunities, such as missions and local church involvement. Accredited by the Association for Biblical Higher Education, ABC is committed to maintaining high academic standards while nurturing a Christ-centered worldview. Graduates often pursue careers in pastoral ministry, missions, or Christian education, carrying forward the college’s legacy of faithfulness and service.，美国买文凭办理阿帕拉契圣经学院毕业证成绩单, 阿帕拉契圣经学院毕业证定制, 办美国ABC阿帕拉契圣经学院文凭学历证书, 留学生买毕业证Appalachian Bible College毕业证文凭成绩单办理, 专业办理Appalachian Bible College阿帕拉契圣经学院成绩单高质学位证书服务, Appalachian Bible College阿帕拉契圣经学院学位证书快速办理, 仿制阿帕拉契圣经学院毕业证-ABC毕业证书-快速办理, 专业办理阿帕拉契圣经学院成绩单高质学位证书服务

【V信83113305】：Southwestern Christian University (SCU) is a private Christian university located in Bethany, Oklahoma, dedicated to integrating faith and learning. Founded in 1946, SCU offers a range of undergraduate and graduate programs, including theology, business, education, and music, all rooted in a Christ-centered worldview. The university emphasizes spiritual growth, academic excellence, and community service, preparing students to lead with integrity in their careers and personal lives. With small class sizes, SCU fosters close relationships between students and faculty, ensuring personalized mentorship. The campus features modern facilities, vibrant student organizations, and competitive athletics, particularly in basketball. Committed to global outreach, SCU encourages missions and service projects, reflecting its mission to equip students for impactful, faith-driven lives.，高质Southwestern Christian University西南基督大学成绩单办理安全可靠的文凭服务, SCU毕业证成绩单专业服务, 办理真实毕业证成绩单留信网认证, 出售Southwestern Christian University西南基督大学研究生学历文凭, SCU西南基督大学原版购买, 西南基督大学留学本科毕业证, SCU毕业证定制, 办理美国SCU本科学历

【V信83113305】：Lubbock Christian University (LCU), located in Lubbock, Texas, is a private Christian university committed to integrating faith and learning. Founded in 1957, LCU offers a range of undergraduate, graduate, and online programs, emphasizing academic excellence within a Christ-centered environment. The university’s mission is to educate students for lives of purpose and service, rooted in Christian values. With a student-to-faculty ratio of 13:1, LCU fosters close-knit relationships and personalized education. The campus features modern facilities, including the Margaret Talkington Center for Nursing, and vibrant student life with athletics, worship, and community outreach. LCU’s athletic teams, the Chaps and Lady Chaps, compete in the NCAA Division II Lone Star Conference. Known for its strong sense of community and spiritual growth, LCU prepares students to lead with integrity in their careers and beyond. Its blend of rigorous academics and faith-based learning makes it a distinctive institution in higher education.，办理LCU拉伯克基督大学成绩单高质量保密的个性化服务, 办理真实毕业证成绩单留信网认证, 挂科办理LCU拉伯克基督大学毕业证本科学位证书, 拉伯克基督大学留学本科毕业证, 哪里买拉伯克基督大学毕业证|Lubbock Christian University成绩单, 拉伯克基督大学成绩单购买, 美国Lubbock Christian University毕业证仪式感|购买Lubbock Christian University拉伯克基督大学学位证

【V信83113305】：Lincoln Christian University (LCU) is a private Christian university located in Lincoln, Illinois, dedicated to integrating faith and learning. Founded in 1944, LCU offers undergraduate, graduate, and seminary programs with a focus on biblical studies, ministry, and liberal arts. The university emphasizes spiritual growth, academic excellence, and practical ministry training, preparing students for leadership roles in churches and communities. With small class sizes and a supportive environment, LCU fosters close relationships between students and faculty. Its curriculum combines rigorous academics with hands-on experience, including mission trips and local outreach. LCU’s commitment to Christ-centered education makes it a distinctive institution for those seeking to deepen their faith while pursuing higher education. The campus community thrives on worship, service, and discipleship, embodying its mission to "educate and equip Christians to serve and lead in the church and the world."，购买林肯基督教大学文凭, 林肯基督教大学留学本科毕业证, Lincoln Christian University林肯基督教大学毕业证制作代办流程, 购买LCU毕业证, Lincoln Christian University林肯基督教大学电子版毕业证与美国Lincoln Christian University学位证书纸质版价格, Offer(Lincoln Christian University成绩单)Lincoln Christian University林肯基督教大学如何办理?, 出售Lincoln Christian University林肯基督教大学研究生学历文凭

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【V信83113305】：**Redeemer University: A Beacon of Faith and Learning in Canada** Redeemer University, located in Hamilton, Ontario, is a private Christian liberal arts institution dedicated to integrating faith with academic excellence. Founded in 1982, Redeemer offers undergraduate programs in arts, sciences, and professional studies, all rooted in a Reformed Christian worldview. The university emphasizes small class sizes, fostering close student-faculty relationships and a tight-knit community. With a commitment to holistic education, Redeemer encourages students to explore their faith while engaging critically with contemporary issues. Campus life thrives with spiritual activities, athletics, and clubs, creating a vibrant environment for personal growth. Known for its rigorous academics and Christ-centered mission, Redeemer prepares graduates to serve as thoughtful leaders in their professions and communities. Its scenic 86-acre campus provides an inspiring setting for learning and reflection, making it a unique gem in Canada’s higher education landscape.，办救世主大学毕业证 Diploma, 在线办理救世主大学毕业证成绩单, Redeemer University文凭制作服务您学历的展现, 救世主大学毕业证购买, 留学生买毕业证Redeemer毕业证文凭成绩单办理, 办理救世主大学成绩单高质量保密的个性化服务, 高质Redeemer救世主大学成绩单办理安全可靠的文凭服务, Redeemer救世主大学电子版毕业证

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