Covenant Friendship Quotes

I knew then that death could stop a lot of things, but it could never cut the bond of friendship.

Amazing Peace: A Christmas Poem Thunder rumbles in the mountain passes And lightning rattles the eaves of our houses. Flood waters await us in our avenues. Snow falls upon snow, falls upon snow to avalanche Over unprotected villages. The sky slips low and grey and threatening. We question ourselves. What have we done to so affront nature? We worry God. Are you there? Are you there really? Does the covenant you made with us still hold? Into this climate of fear and apprehension, Christmas enters, Streaming lights of joy, ringing bells of hope And singing carols of forgiveness high up in the bright air. The world is encouraged to come away from rancor, Come the way of friendship. It is the Glad Season. Thunder ebbs to silence and lightning sleeps quietly in the corner. Flood waters recede into memory. Snow becomes a yielding cushion to aid us As we make our way to higher ground. Hope is born again in the faces of children It rides on the shoulders of our aged as they walk into their sunsets. Hope spreads around the earth. Brightening all things, Even hate which crouches breeding in dark corridors. In our joy, we think we hear a whisper. At first it is too soft. Then only half heard. We listen carefully as it gathers strength. We hear a sweetness. The word is Peace. It is loud now. It is louder. Louder than the explosion of bombs. We tremble at the sound. We are thrilled by its presence. It is what we have hungered for. Not just the absence of war. But, true Peace. A harmony of spirit, a comfort of courtesies. Security for our beloveds and their beloveds. We clap hands and welcome the Peace of Christmas. We beckon this good season to wait a while with us. We, Baptist and Buddhist, Methodist and Muslim, say come. Peace. Come and fill us and our world with your majesty. We, the Jew and the Jainist, the Catholic and the Confucian, Implore you, to stay a while with us. So we may learn by your shimmering light How to look beyond complexion and see community. It is Christmas time, a halting of hate time. On this platform of peace, we can create a language To translate ourselves to ourselves and to each other. At this Holy Instant, we celebrate the Birth of Jesus Christ Into the great religions of the world. We jubilate the precious advent of trust. We shout with glorious tongues at the coming of hope. All the earth's tribes loosen their voices To celebrate the promise of Peace. We, Angels and Mortal's, Believers and Non-Believers, Look heavenward and speak the word aloud. Peace. We look at our world and speak the word aloud. Peace. We look at each other, then into ourselves And we say without shyness or apology or hesitation. Peace, My Brother. Peace, My Sister. Peace, My Soul.

B-b-but who will I have cleaning marathons with?” “Casey. I’ll be there in spirit.” “She’s not neurotic and cranky like you.” “You’ll miss that, ay?” “Hell yes, I’ll miss that! When you’re obsessive and pissy, you tell those floors who’s boss. They won’t shine like that when Casey scrubs them. And don’t get me started on our Covenant Series discussions. The girl thinks Alex should pick Seth. Seth, Em. How can I clean with someone who isn’t Team Aiden? It’s like...madness. Madness on Earth. The fucking apocalypse—” “Whitney,” I chuckled, squeezing her tighter, “I assure you, you’ll survive. The second she starts running her mouth about Aiden, just spray her with bleach. That’ll teach her a lesson.” -Emma and Whitney

We were a coven; we were a crowd. We were a forest; we were a three-headed dog.

While it only takes one spouse to be friendly, it takes both spouses to be friends. When both spouses are unfriendly, the marriage is marked by conflict and coldness. When one spouse is friendly and the other is unfriendly, the marriage is marked by selfishness and sadness. But when both spouses each make a deep, heartfelt covenant with God to continually seek to become a better friend, increasing love and laughter mark the marriage.

I just miss you so much.” Caleb squeezed me tighter and he laughed. “I know, but we need to stop with this friendship bonding crap, Alex. First we’re tortured by daimons together and now we’ve both been stabbed. That’s taking the ‘we do everything together’ to an all-new high.

Good Christian liturgy is friendship in action, love taking thought, the covenant relationship between God and his people not simply discovered and celebrated like the sudden meeting of friends, exciting and worthwhile though that is, but thought through and relished, planned and prepared -- an ultimately better way for the relationship to grow and at the same time a way of demonstrating what the relationship is all about.

When God makes a covenant with us, God says: 'I will love you with an everlasting love. I will be faithful to you, even when you run away from me, reject me, or betray me.' In our society we don’t speak much about covenants; we speak about contracts. When we make a contract with a person, we say: 'I will fulfill my part as long as you fulfill yours. When you don’t live up to your promises, I no longer have to live up to mine.' Contracts are often broken because the partners are unwilling or unable to be faithful to their terms. But God didn’t make a contract with us; God made a covenant with us, and God wants our relationships with one another to reflect that covenant. That’s why marriage, friendship, life in community are all ways to give visibility to God’s faithfulness in our lives together.

death could stop a lot of things, but it could never cut the bond of friendship. Caleb

Why the law of our forefathers are brought to nought, and the written covenants come to none effect-

Love and friendship are not amusements, they are solemn covenants; and woe to those who seek to extract the pleasure whilst they ignore the duties

I could never get on board with this sort of girl-gang feminism, the groups of female friends who called themselves things like ‘the coven’ on social media and exhibited moral superiority from simply having a weekly brunch with each other. Having friends doesn’t make you a feminist; going on about female friendship doesn’t make you a feminist.

After that morning in the churchyard, Ruby and Ivy's friendship became a handprint they shared, twin life lines that began and ended as one. Old churchgoers like Hasil and Ivy's father, Noble, used to have a name for this sort of union: a covenant, the kind that King David had with Jonathan in the Book of Samuel. They spoke of it as if men had invented the mystery of friendship, as if it hadn't been the liberation that sustained mountain women ever since water split rock to form the razorbacks above the hills.

As concerning marriage, besides that it is a covenant, the entrance into which only is free, but the continuance in it forced and compulsory, having another dependence than that of our own free will, and a bargain commonly contracted to other ends, there almost always happens a thousand intricacies in it to unravel, enough to break the thread and to divert the current of a lively affection: whereas friendship has no manner of business or traffic with aught but itself. Moreover, to say truth, the ordinary talent of women is not such as is sufficient to maintain the conference and communication required to the support of this sacred tie; nor do they appear to be endued with constancy of mind, to sustain the pinch of so hard and durable a knot. And doubtless, if without this, there could be such a free and voluntary familiarity contracted, where not only the souls might have this entire fruition, but the bodies also might share in the alliance, and a man be engaged throughout, the friendship would certainly be more full and perfect; but it is without example that this sex has ever yet arrived at such perfection; and, by the common consent of the ancient schools, it is wholly rejected from it.

I would say to people, “I’m looking for new friends” and people would hear, “I have no friends”,’ Rachel B tells me over the phone from Chicago. ‘I had friends – just none in my current city. We feel desperate or weird reaching out for friendship, but we shouldn’t. It’s important.’ True. Friends listen to you, laugh with you, give you advice, encourage you, inspire you, fill your life with joy. A big source of my loneliness is not having a close friend I can call and meet for coffee at a moment’s notice and share everything that’s been happening in my life. Or a group of friends to go out with. Nothing big. Not too showy. A small coven I could count on to cast spells on my enemies. Brené Brown calls these friends ‘move a body’ friends. You know. The people you call when you accidentally murder someone.

For members of a particular religious community, the sense of obligation takes a specific form when it comes to their commitment to each other. In the movie Shall We Dance?, Richard Gere plays a bored middle-aged attorney who surreptitiously takes up ballroom dancing. His wife, played by Susan Sarandon, becomes suspicious at his renewed energy and vitality. She hires a private detective, who discovers the dance studio and reports the news. She decides to let her husband continue dancing undisturbed. In the scene where she meets the private detective in a bar to pay his fee and end the investigation, they linger over a drink and discuss why people marry in the first place. The detective, whose countless investigations into infidelity have rendered him cynical about marriage, suggests that the desire to marry has something to do with hormones and passing fancy. She disagrees. The reason we marry, she insists, is that “we need a witness to our lives. There’s a billion people on the planet. . . . I mean, what does any one life really mean? But in a marriage, you’re promising to care about everything. The good things, the bad things, the terrible things, the mundane things . . . all of it, all of the time, every day. You’re saying ‘Your life will not go unnoticed because I will notice it. Your life will not go un-witnessed because I will be your witness.’ ” The sacramental bond that unites two people in a marriage or committed relationship is known as a covenant. A covenant—the word means mutual agreement—is a promise to bear witness to the life of another: the good things, the bad things, the terrible things, the mundane things. At its heart, the relationship among members of a religious community is covenantal as well. As with marriage, the relationship also includes other dimensions, such as friendship and perhaps financial and/or legal partnership. But the defining commitment that members of a religious community make to each other arises from their calling—their covenantal duty—to bear witness to each other’s lives: the lives they now lead and the lives they hope to lead in the future, and the world they now occupy and the world they hope to occupy in the future.

On reading a translated copy of the covenant, Philip V was horrified. The Muslim ruler of Jerusalem, through his emissary, the viceroy of Islamic Granada, was extending to the Jewish people the hand of eternal peace and friendship. The gesture was occasioned by the recent discovery of the lost ark of the Old Testament and the stone tablets upon which God had etched the Law with His finger. Both were found in perfect condition in a ditch in the Sinai Desert and had awoken in the Muslims, who discovered them, a desire to be circumcised, convert to Judaism, and return the Holy Land to the Jews. However, since this would leave millions of Palestinian Muslims homeless, the King of Jerusalem wanted the Jews to give him France in return. The guilty homeowner Bananias told French authorities that after the Muslim offer, the Jews of France concocted the well-poisoning plot and hired the lepers to carry it out. After reading the translation and several corroborating documents, including a highly incriminating letter from the Muslim King of Tunisia, Philip ordered all Jews in France arrested for “complicity . . . to bring about the death of the people and the subjects of the kingdom.” Two years later, any Jewish survivors of the royal terror were exiled from the country.   The

Why did the best Jewish poet of the post-exile generation choose the (probably) Persian fable of Job as the basis for his greatest work? What does the obviously Hebrew poet want to accomplish by presenting Job as an “Everyman” character rather than as a Jew? What does this suggest about the way that the Abrahamic Covenant was understood by at least some people during the Babylonian captivity? What different perspectives do Job’s Comforters represent? Who in the poet’s culture held the views attributed to Eliphaz, Bildad, and Zophar? Why do Job’s friends hold so firmly to their belief in Job’s guilt? Why are they willing to condemn the man that they came to comfort? What do they consider more important than friendship? Do we ever act like they do? How does the poet want us to answer the question, “Why do people suffer?” How does he not want us to answer this question? Why does the poet represent God at the end of Job as an asker of questions rather than as a giver of answers? Does the God that the poet presents at the end of the poem deserve our respect, or just our fear? Is there a difference? Does the final prose segment of Job undercut the poem? Or does the poem’s rebuttal undercut its ideology so effectively that it becomes ironic? Is it possible to believe in a God of rewards and punishments after reading Job?

Are you ready, children?” Father Mikhail walked through the church. “Did I keep you waiting?” He took his place in front of them at the altar. The jeweler and Sofia stood nearby. Tatiana thought they might have already finished that bottle of vodka. Father Mikhail smiled. “Your birthday today,” he said to Tatiana. “Nice birthday present for you, no?” She pressed into Alexander. “Sometimes I feel that my powers are limited by the absence of God in the lives of men during these trying times,” Father Mikhail began. “But God is still present in my church, and I can see He is present in you. I am very glad you came to me, children. Your union is meant by God for your mutual joy, for the help and comfort you give one another in prosperity and adversity and, when it is God’s will, for the procreation of children. I want to send you righteously on your way through life. Are you ready to commit yourselves to each other?” “We are,” they said. “The bond and the covenant of marriage was established by God in creation. Christ himself adorned this manner of life by his first miracle at a wedding in Cana of Galilee. A marriage is a symbol of the mystery of the union between Christ and His Church. Do you understand that those whom God has joined together, no man can put asunder?” “We do,” they said. “Do you have the rings?” “We do.” Father Mikhail continued. “Most gracious God,” he said, holding the cross above their heads, “look with favor upon this man and this woman living in a world for which Your Son gave His life. Make their life together a sign of Christ’s love to this sinful and broken world. Defend this man and this woman from every enemy. Lead them into peace. Let their love for each other be a seal upon their hearts, a mantle upon their shoulders, and a crown upon their foreheads. Bless them in their work and in their friendship, in their sleeping and in their waking, in their joys and their sorrows, in their life and in their death.” Tears trickled down Tatiana’s face. She hoped Alexander wouldn’t notice. Father Mikhail certainly had. Turning to Tatiana and taking her hands, Alexander smiled, beaming at her unrestrained happiness. Outside, on the steps of the church, he lifted her off the ground and swung her around as they kissed ecstatically. The jeweler and Sofia clapped apathetically, already down the steps and on the street. “Don’t hug her so tight. You’ll squeeze that child right out of her,” said Sofia to Alexander as she turned around and lifted her clunky camera. “Oh, wait. Hold on. Let me take a picture of the newlyweds.” She clicked once. Twice. “Come to me next week. Maybe I’ll have some paper by then to develop them.” She waved. “So you still think the registry office judge should have married us?” Alexander grinned. “He with his ‘of sound mind’ philosophy on marriage?” Tatiana shook her head. “You were so right. This was perfect. How did you know this all along?” “Because you and I were brought together by God,” Alexander replied. “This was our way of thanking Him.” Tatiana chuckled. “Do you know it took us less time to get married than to make love the first time?” “Much less,” Alexander said, swinging her around in the air. “Besides, getting married is the easy part. Just like making love. It was the getting you to make love to me that was hard. It was the getting you to marry me…” “I’m sorry. I was so nervous.” “I know,” he said. He still hadn’t put her down. “I thought the chances were twenty-eighty you were actually going to go through with it.” “Twenty against?” “Twenty for.” “Got to have a little more faith, my husband,” said Tatiana, kissing his lips.

A friend does not abandon a friend during troubled times. That is when the friendship is needed most.

But it is strange and I think quite wrong that conservative Protestantism, which used to repudiate the tradition of celibacy, is now assuming that celibacy is the right way of life for a large number of men as a matter of course simply because they aren't 'heterosexual' - that is, because they lack the commitment-phobic lust that prompts other men towards all attractive women regardless of marriage covenants. Similarly, Roman Catholic authority, which used to teach that a special grace was required for a life of celibacy, now teaches that celibacy is the right way of life for such men as a matter of course, as though they were incapable of giving and receiving the love and friendship that many women seek from marriage far more than anything else

Shouldn't we at least be asking whether the transcending of venereal desire that marriage requires of a mostly or entirely 'heterosexual' man who marries for the sake of love, friendship, and raising a family isn't more or less the same as the transcendence required of a man whose venereal desire is 'oriented' mostly or entirely toward men but who restrains these drives, and who marries for the sake of love, friendship and raising a family? Of course, men with little venereal desire for women can't proceed towards marriage driven by such desire. For them, marriage must develop from friendship. But wouldn't it be better if all marriages developed from friendship?

Of David. 1 TO YOU, O LORD, I lift up my soul. 2 O my God, in you I trust;                     do not let me be put to shame;           do not let my enemies exult over me. 3 Do not let those who wait for you be put to shame;           let them be ashamed who are wantonly treacherous. 4 Make me to know your ways, O LORD;           teach me your paths. 5 Lead me in your truth, and teach me,           for you are the God of my salvation;           for you I wait all day long. 6 Be mindful of your mercy, O LORD, and of your steadfast love,           for they have been from of old. 7 Do not remember the sins of my youth or my transgressions;           according to your steadfast love remember me,           for your goodness’ sake, O LORD! 8 Good and upright is the LORD;           therefore he instructs sinners in the way. 9 He leads the humble in what is right,           and teaches the humble his way. 10 All the paths of the LORD are steadfast love and faithfulness,           for those who keep his covenant and his decrees. 11 For your name’s sake, O LORD,           pardon my guilt, for it is great. 12 Who are they that fear the LORD?           He will teach them the way that they should choose. 13 They will abide in prosperity,           and their children shall possess the land. 14 The friendship of the LORD is for those who fear him,           and he makes his covenant known to them. 15 My eyes are ever toward the LORD,           for he will pluck my feet out of the net. 16 Turn to me and be gracious to me,           for I am lonely and afflicted. 17 Relieve the troubles of my heart,           and bring me [44] out of my distress. 18 Consider my affliction and my trouble,           and forgive all my sins. 19 Consider how many are my foes,           and with what violent hatred they hate me. 20 O guard my life, and deliver me;           do not let me be put to shame, for I take refuge in you. 21 May integrity and uprightness preserve me,           for I wait for you. 22 Redeem Israel, O God,           out of all its troubles.

Books are a gateway. A black hole of endless possibilities. A place where soulmates meet and friendships thrive. A place where villains might prosper and heroes could fall. Here, worlds begin and reality fades. Here, lies imagination.

Like the marriage covenant God’s covenant with us cannot be reduced to an agreement or a contract. The covenant is certainly not a deal or an agreement. It is not solely about law and legal status. It is not simply a promise. And it is much more than friendship. These words may express something of the meaning of a covenant but they fail to embrace its fullness. There is no simple definition of a covenant.

At three in the morning we finished by dancing together. We knew we were different, we knew that there were deep divides between our respective faiths, but we had become friends. Perhaps that is all we should seek. Friends do not have to agree in order to stay friends. And friendships can sometimes help heal the world.

We are still young, but we have done something remarkable already. We have stayed together. I think where we find ourselves is extremely significant. Significant because the next seven years, I think, are going to be final in a way that the last seven have not. In the next seven years every one of us will be in our thirties, some nearing forty. We are already starting marriages, families, careers, and settling into cities. In the next seven years those things are going to become more and more entrenched. The concrete we’re pouring into the habits of our lives is going to dry, and we are going to become the kind of people that we’re going to be for a long, long time. Let me put it another way. The college years and the early twenties lend themselves to a kind of emotional radicalness where you actually can and do completely shift your habits, and we become new people. That window, however, is likely closing. Thus, I think now is the time to consider seriously what kinds of people we are becoming. We have a good start, but I think the next seven years will be far more determinative of what kinds of friends we will be in the long run. The next seven years will show: Will we have the kind of friendships that sustain us through rocky years in marriage? Maybe more important, will we have the kind of friendships that sustain us through the difficulties of not being married yet? Will we have the kind of friends who live as examples to one another’s kids? Will we be the kind of friends who support one another financially if a job or business falls through or support one another emotionally if we hit dead ends in our careers? Will we be the kind of friends who won’t ignore and won’t let one another get into bad emotional, physical, sexual, or financial habits? I think the summary of what I’m longing for, the reasons why I decided to write all this down, is I see the beginnings of a covenant between us. And I see the possibility of covenant relationships forming in the long run. And I want to name the goodness, to give words to what the Lord is doing among us. I want to call one another not simply by what we are but by what we are hoping to become. I think that might be “covenant friends.” I leave whatever form it takes to you, but what I hope is that we begin to think and talk of one another in these terms, in terms of covenant relationships, where we acknowledge that the Lord is binding us together in ways that we don’t have the option to separate. In conclusion, I think our next seven years may be our most important, and I want us to consider pushing into those years consciously, as covenant friends. It might go a long way toward what I hope for as our end. This is what I imagine: that in the long run we will look at one another and say, “I have a lot of friends, but none like you.

A young girl who was terrified of the fact that she was facing the world alone. She didn’t think anyone would see it if she could only pretend to be unaffected, focusing on the shallow friendships she’d formed without ever allowing those who could care about her to sink themselves deeper within her soul.

Moses experienced this amazing relationship of friendship with God under an inferior covenant. And it is improper to expect superior blessings from an inferior covenant.

There is nothing wrong with spontaneous worship, just as there’s nothing wrong with two friends meeting by chance, grabbing a sandwich from a shop, and going off together for an impromptu picnic. But if the friends get to know one another better and decide to meet more regularly, they might decide that, though they could indeed repeat the picnic from time to time, a better setting for their friendship, and a way of showing that friendship in action, might be to take thought over proper meals for one another and prepare thoroughly. In the same way, good Christian liturgy is friendship in action, love taking thought, the covenant relationship between God and his people not simply discovered and celebrated like the sudden meeting of friends, exciting and worthwhile though that is, but thought through and relished, planned and prepared—an ultimately better way for the relationship to grow and at the same time a way of demonstrating what the relationship is all about. In particular, Christian worship is all about the church celebrating God’s mighty acts, the acts of creation and covenant followed by the acts of new creation and new covenant. The church needs constantly to learn, and constantly to be working on, the practice of telling and retelling the great stories of the world and Israel, especially the creation and the Exodus; the great promises that emerged from those stories; and the ways in which those promises came to their fruition in Jesus Christ. The reading of scripture—the written account of those stories—has therefore always been central to the church’s worship. It isn’t only that people need to be reminded what the stories say. It’s that these stories should be rehearsed in acts of celebration and worship, “telling out the greatness of the Lord,” as Mary sang in the Magnificat. Good liturgy uses tried and tested ways of making sure that scripture is read thoroughly and clearly, and is constantly on the lookout for ways of doing it even more effectively—just as good liturgy is also eager to discover better and better ways of singing and praying the Psalms together, so that they come to be “second nature” within the memory, imagination, and spirituality of all the worshipping faithful, not just of a few musically minded leaders.

Porn also harms women. Like the rewiring and corrupting of men, porn does the same for women who consume it. Porn harms the relationship between a man and a woman, as they are prone toward selfishness and laziness, not doing the hard work of having a loving covenant, but instead just watching porn and masturbating alone. Porn also degrades women and encourages men to do so. Seeking to emulate what they or their husbands view in porn compels women to push their bodies beyond God’s creation design. There is nothing loving, beautiful, cherishing, or honoring of women presented in porn.

Beware of men with polygamous minds, for they deceive and divide, loving only themselves. Their hearts are idolatrous, prioritizing momentary desires over covenant commitment. They sin against their own wives, trading love and loyalty for temporary pleasure. Let us not be deceived, for such men are perishing, losing the beauty of true love and the blessing of a faithful marriage.

I don’t think secrets are impressive.” Secrets were onerous, which was one of his favorite words. Secrets were heavy and intruded on life and friendship.

The people who are most vulnerable to overextending themselves on behalf of ministry relationships are people who struggle with intimacy—both with God and others. Ministry can be a great place for them to feel connected and loved, but the truth is, without the accountability that only comes from covenant friendships, they are just being set up for burnout or compromise.

The Covenant of Grace is that eternal and intimate bond of friendship that God has established with His people in the Lord Jesus Christ; in which He is their sovereign friend and they are His servant friends; and in which God gives to them a communion of life with Him and a sovereignly dictated order of life.

The birth of a child is a sacred covenant between the Divine, the child, their parent(s), and humanity. This child does not belong to any one or two people.

Covenantally binding ourselves (behaving!) includes commitment to the as-yet undiscovered reality, love, patience, humility, listening beyond our previously conceived categories, personal openness, and embracing with hope the half-understood promise of the real, to the end of communion and . . . friendship. All knowing is, at least paradigmatically, knowing whom.

Wrath makes the heart pound, impels us against our nearest relations, drives the tongue to curses, creates havoc with the mind, generates hatred of our dearest, and dissolves the covenant of friendship.

A friend does not abandon a friend during troubled times. That is when the friendship is needed most.” Maia’s

When many matters press you, consider friendship first.

All around you people hunger for the covenant of God to include them.

For Churchill, the only way to halt the onward march of Nazism was for all the threatened nations to arm, and to join together under the collective security clauses of the Covenant of the League of Nations. ‘Arms and the Covenant’ was Churchill’s call.

But spiritual goods – love, trust, friendship, the pursuit of knowledge – are not zero-sum. The more we share, the more we have.