Covenant With God Quotes

It was just a hug, but gods, it meant so much. It meant everything.

Gods, it was a messed up day when I was the voice of reason.

Yeah, I'm great. Nothing like witnessing a death match between gods when I'm trying to get some Cheetos. -Deacon

I'm told I have the body of a god." "A Greek god, or one of those gods with the horse heads or elephant's legs coming out of their chests?" Alan asked. "Next time someone tells you that, ask them to specify.

I can’t believe Apollo hit me with a god bolt.” “I can’t believe Aiden punched him.

He was my strength when I needed him to be, my friend when I needed someone to talk me down, my equal in a world where by law I would always be less than him, and honest to gods, he was the love of my life.

Gods were like possums. You could go your whole life without seeing one, but once you found one of them, you found the whole freaky family.

Peace be unto thy soul; thine adversity and thine afflictions shall be but a small moment; And then, if thou endure it well, God shall exalt thee on high; thou shalt triumph over all thy foes. Thy friends do stand by thee...' -Jesus the Christ

Okay. He had a point but it wasn’t like I could tell him anything. I could see me now: Guess what? You ever watch Clash of the Titans or read any Greek fables? Well those gods are real and yeah, I’m sort of a descendant of them. Kind of like the stepchild no one wants to claim. Oh, and I hadn’t even been around mortals until three years ago. Can we still be friends?

Indeed, a quick glance around this broken world makes it painfully obvious that we don't need more arguments on behalf of God; we need more people who live as if they are in covenant with Unconditional Love, which is our best definition of God. (p. 21)

In any relationship, there will be frightening spells in which your feelings of love dry up. And when that happens you must remember that the essence of marriage is that it is a covenant, a commitment, a promise of future love. So what do you do? You do the acts of love, despite your lack of feeling. You may not feel tender, sympathetic, and eager to please, but in your actions you must BE tender, understanding, forgiving and helpful. And, if you do that, as time goes on you will not only get through the dry spells, but they will become less frequent and deep, and you will become more constant in your feelings. This is what can happen if you decide to love.

Apollo had changed Hyacinth into a flower to protect him. I would give Alex back control so she could protect herself instead of making the decision for her. That's how we were different from the gods.

Some people say when life gives you lemons, you make lemonade. But when life gives you one seriously ticked off god gunning for your ass, you prepare for war and you hope for paradise.

The gods wanted war? They were about to get it.

The Guards in front of the dais turned and froze. Then they scattered like roaches. Apollo moved up the aisle. “Yeah, that’s what I thought.” “I will find you! We’re connected. We are one!” Seth was still screaming. His gaze fell to the god. He sneered. “You want to fight me now, in your true form?” “I will fight you in any form, you little punk-ass brat.” Seth laughed. “You can’t kill me.” “But I can beat the living snot out of you.

You two should really get a room," Apollo said from out of nowhere. "My poor eyes..." I groaned. Even in his true identity, he still had impeccable timing. "Gods," Aiden spat. He pulled back, casting Apollo a disgusted look over my head. "Do you get off on sneaking up on us?" "You probably don't want to know what I get off on.

Oh, dear gods, this was turning into a boy fight.

Go ahead," Apollo said to Luke. "Tell them what it is, since it's obviously hugging material." Crimson stained Luke's cheeks. "Legend goes that one of the gates to hell is in Stull Cemetery in Kansas." "Oh, gods," I muttered, remembering where I'd heard this before. "Wasn't that a season finale on Supernatural?" When the boys nodded, my eyes rolled. "Seriously? Are Sam and Dean going to be there?

What is it with gods and leather?” I muttered. Hades slid me a long look. “We make it look good.” They did. Couldn’t argue that.

...We must say to ourselves something like this: 'Well, when Jesus looked down from the cross, he didn't think "I am giving myself to you because you are so attractive to me." No, he was in agony, and he looked down at us - denying him, abandoning him, and betraying him - and in the greatest act of love in history, he STAYED. He said, "Father, forgive them, they don't know what they are doing." He loved us, not because we were lovely to him, but to make us lovely. That is why I am going to love my spouse.' Speak to your heart like that, and then fulfill the promises you made on your wedding day.

My uncle recovered first, stepping forward. "Are you okay, Alexandria?" "Other than the fact I just spewed out two gods like a drunk college chick? I'm feeling fabulous.

That's not what this is." I stared at Apollo, but damn, that globe fascinated him. "If there's going to be a god gunning for my butt -" "It is a nice butt," Aiden murmured as he studied the toes of his boots. A small grin was on his face.

His eyes were burning a liquid silver and his arm tightened around me. "I would never give up on you, Alex. Never." "Then why are you being such a—" "What?" his voice dropped low. "I'm being what?" Infuriating. Stubborn. Thick-skulled. Freaking sexy. "Good gods, can we stop arguing and just, I don't know, make out?

Oh God, Mae," said Jamie in a hollow voice, descending the stairs. "I will never drink again. I'm only seeing in black and white. My arms feel all floppy, like flightless wings. I caught a glimpse of myself in the mirror and I looked like a very sad penguin.

If you want to know if someone was meant to be in your future, then remove all the worldly things about them from your mind. Don’t think about their looks, the intimate moments or their personality. Now, think about how they made you feel, how they improved your life and what virtues they possess that push you to want to become better. Did they bring you closer to God? Did they bring you to your life mission? Did they ever lie to you, betray you or made it impossible for you to feel comfortable speaking your mind? When you remove all the shine from a diamond, it becomes a glass rock. What value is it then? See beneath the surface and you will know who your future is with.

God knows we have nothing of ourselves, therefore in the covenant of grace he requires no more than he gives, but gives what he requires, and accepts what he gives.

Good gods, can we stop arguing and just, I don’t know, make out?

Philipose quotes Gandhi: “There are people in the world so hungry, that God cannot appear to them except in the form of food.

She's Awakening,' Aiden said, voice tight. 'But the blood...' I heard Marcus move closer. 'Why is she bleeding?' I eased onto my side. 'I'm being tattooed by a giant, mother fu-' Another strangled scream cut of my words as a different type of pain settled in, moving under my skin. It was like lighting racing through my veins, frying every nerve ending. 'This is... wow,' Deacon said, and I pried my eyes open. There was a whole audience by the door. 'Get them out of here!' I screamed, jackknifing on the floor. 'Gods, this sucks!' 'Whoa,' I heard Deacon murmur. 'This is like watching a chick give birth or something.' 'Oh my gods, I'm going to kill him.' I could feel the beads of blood breaking out under my jeans. 'I'm going to punch him-' 'Everyone leave,' Aiden ground out. 'This isn't a godsdamn show.' 'And I think he's like the father,' Luke said. Aiden rose to his feet. 'Get. Out.

The god laughed darkly. "Let's just say I made sure he was playing on our team." Curious, I started to ask how, but Apollo grinned at me. "Use your imagination," he said, and my imagination went to some really weird places.

The widow’s eyebrows raised. “Ye’ve got all these nasty pooches to run around with and ye still might die?” “I’m going to go fight with a god, some demons, and a coven of witches who all want to kill me,” I said, “so it’s a distinct possibility.” “Are y’goin’ t’kill ’em back?” “I’d certainly like to.” “Attaboy,” the widow chuckled. “Off y’go, then. Kill every last one o’ the bastards and call me in the mornin’.

But Apollo told me." The laugh that came out of me sounded incredibly bitter. "Of course he did. And where was Apollo when I was getting my ass handed to me, by the way?" A pained look crossed her face, and I immediately regretted saying that. "I'm sorry," I whispered. "He was probably off doing important god stuff." Or chasing nymphs.

Oh. Wow.' 'What?' He held my hand up between us. 'Look.' I squinted at my hands. 'I don't see anything.' Sighing, he flipped my hand over, and my jaw hit the ground. A faint blue line marked the center of my palm with a smaller line through it. It would've looked like a cross, except the horizontal line was slanted. 'Oh. My. Gods.' I jerked my hand away, scrambling back. 'I have a rune on my hand. It's an Apollyon rune, isn't it.' Seth rested his hands on his knees. 'I think so. I have one like that.' 'But why is it still there? Why is it there at all?' I flipped my palm over several times, shook it, but the faint blue tattoo was still there. 'You can see it, right? Like right now, you can see it?' 'Yes. It hasn't faded.' Seth leaned forward, catching my hand. 'Stop shaking it like it's a damn Etch-A-Sketch. That doesn't make them disappear.

Guidance, like all God's acts of blessing under the covenant of grace, is a sovereign act. Not merely does God will to guide us in the sense of showing us his way, that we may tread it; he wills also to guide us in the more fundamental sense of ensuring that, whatever happens, whatever mistakes we may make, we shall come safely home. Slippings and strayings there will be, no doubt, but the everlasting arms are beneath us; we shall be caught, rescued, restored. This is God's promise; this is how good he is.

Hades will be here in twenty minutes," Apollo announced from somewhere way too close to the bed. "Either speed this up or pick it up later, kids." "Oh my gods," I whispered, horrified. "Oh, and I hope you two are being responsible," Apollo added. And then he was gone. There was a muffled, hoarse shout from a room nearby. "Damn him," Aiden muttered, dropping his head onto my shoulder. He shuddered. "Damn him to the Underworld and back again." My cheeks burned. "A bell—the first chance we get, we are buying him a bell.

Therefore, dearly beloved brethren, let us cheerfully do all things that lie in our power; and then may we stand still, with the utmost assurance, to see the salvation of God, and for his arm to be revealed.

No one else in this world was more off their rocker than an Olympian god.

Mariamma, sometimes when you are most afraid, when you feel most helpless, that is when God is pointing out a path for you.

I bit back a gag. “Gods, your breath is kicking.” I pulled the blade free, revolted by the sucking sound. “For real.” Cocking its head to the side, it blinked. “Kicking?” “Yeah.” Spinning around, I planted my left foot and kicked out, catching the fury in the stomach. It flew back, smacking into the tree. “See? Kicking.

To be the salt, you also need to be the shaker. To shake the world. Shake the truth. Shake the people. Shake the word. Have it sprinkle, melt and preserve humanity.

Oh, my gods. There were furies in the Covenant.

Poor Persephone." He stared down his nose at the god. "That must be hard on her if that’s what gets you off." I wrinkled my nose. "If her name drips from your forked tongue one more time, I will rip it out," Hades promised, voice deadly low. Was his tongue really forked? His lips curled up on one side. "What? You don’t like me talking about your wife?" He looked over at the three of us. "Is abduction as a means of marriage still all the rage these days?" Seth arched a brow. "Uh… no,” I said, shaking my head. "It’s really frowned upon.

Apollo was still a no-show and the cabin out in the middle of nowhere had become a god-free zone. A good thing, but I figured one would just pop in, most likely in Deacon's bed or something, where we'd least expect them.

They rode in a narrow enfillade along a trail strewn with the dry round turds of goats and they rode with their faces averted from the rock wall and the bakeoven air which it rebated, the slant black shapes of the mounted men stenciled across the stone with a definition austere and implacable like shapes capable of violating their covenant with the flesh that authored them and continuing autonomous across the naked rock without reference to sun or man or god.

Truly, God's plan of redemption is about more than me and you and our neighbor down the street. It's about men and women from every tribe, tongue, and nation on earth becoming a part of His covenant community.

You two should really get a room," Apollo said from out of nowhere. "My poor eyes..." I groaned. Even in his true identity, he still had impeccable timing. "Gods," Aiden spat. He pulled back, casting Apollo a disgusted look over my head. "Do you get off on sneaking up on us?" "You probably don't want to know what I get off on." I made a face. "Ew.

God does not want us to understand the suffering of the innocent but to fight for a world in which the innocent no longer suffer.

Father God, we thank you for your grace and your mercy, for allowing us to be together under your covenant and God we thank you for the revelations and for the breakthroughs; for your direction and for your healing. We thank you God for the opportunity to just be a vessel for your kingdom. God we trust you, we love you, we honor you, and all glory is yours. Amen

The chaos and hurt in God’s world are unfathomable mysteries, yet the Bible shows her that there is order beneath. As her father would say, “Faith is to know the pattern is there, even though none is visible.

Life comes from God and life is precious precisely because it is brief. God’s gift is time. However much or however little one has of it, it comes from him.

The testimony of Jesus is the spirit of prophecy” (Rev. 19:10). A testimony prophesies what is possible again. It declares another miracle is now available. It illustrates to all who will listen, the nature of God and His covenant with mankind.

I heard my name once more, and now it seemed louder and closer. Turning to the sound, I willed my eyes to open. When had my eyes closed again? I was like a newborn kitten or something. Daimons across the nation shuddered in fear. Gods, I was lame.

Hi, my name is Jareth, and I'll be your- God" He curses as he lays his eyes on me. I raised an eyebrow. "You'll be my god? Hm...Well, we'll have to see about that. I mean, it takes a lot to my world these days.

All the paths of the Lord are mercy and truth unto such as keep his covenant."] The original Hebrew word that has been translated "paths" means "well-worn roads' or "wheel tracks," such ruts as wagons make when they go down our green roads in wet weather and sink in up to the axles. God's ways are at times like heavy wagon tracks that cut deep into our souls, yet all of them are merciful.

In the Bible, when God made a covenant with Abraham, He removed Abraham from the pagan world. The pagan system was such that if you were born poor, you were poor all of your life, and if you were born rich, you were rich all of your life. However, in their covenant, God said to Abraham, “You are going to increase and prosper.” This became the blessing, the rare and dramatic change that took place in Abraham’s lifetime, making Abraham different from the pagans. The pagans did not understand prosperity. They lived from hand to mouth and knew no other way of life.

Okay," I sighed, interrupting before a battle of wills erupted. "So we will have to scout the wall first. We can-Apollo!" The god looked up. In his hands, the Newton balls knocked off of each other once more. "What?" he asked. "What?" I shot him an annoyed look. "Seriously. Have you've never seen a Newton's Cradle before? Every time you move the first ball, it's going to move the rest of the balls." "No." His gaze dipped to the cradle. "Gravity is cool." "Oh my gods," I moaned, slumping in my seat. "My brain hurts." Apollo let go of the silver ball once more, and then placed the cradle on the edge of Marcus' desk.

He regards it as the highest insult for the wicked to boast of His covenant while profaning His sacred Name by their whole lives.

Don't degrade your soul to the extent of believing in curses. No man can curse you except your maker.

There is no exception to this rule: "All the paths of the LORD are mercy and truth unto such as keep his covenant." They say there is no rule without an exception, but there is an exception to that rule.

I jerked my hand back and looked up, horrified. “The ground feels like skin!” A slow smile crept onto Hades’ face. “Zeus got bored with the whole rock and eagle bit.” Rock and eagle bit...? Then it hit me. “Prometheus?” “You’re standing on him,” Hades remarked. My stomach turned. “Oh gods, I think I’m going to vomit.” “Perfect,” the god said.

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.

Churches crack me up. They're like money, a conspiracy of faith. Like everyone agreed to believe that not only is there a God, but he comes down and checks on folks, so long as they hang in certain places, put up alters, burn lots of candles and incense, and perform sit-stand-kneel and other wacky rituals that'd make a coven of witches not look OCD.

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.

I began to understand the security of the covenant of grace, and to expect to be preserved, not by my own power and holiness, but by the mighty power and promise of God, through faith in an unchangeable Savior.

I'm fine," Nick snarled, and shut his eyes. "Mae, he is not fine!" Jamie almost yelled, and Mae scrambled to her feet. "Oh God," she said. "Alan's down. Alan's down.--I can't see him. I think he could be--" "What?" Nick rasped. Mae looked down and saw Nick struggle up on one knee. He glared up at her and then got painfully to his feet, a knife in either hand. There was blood running down his arm, his shoulder was a mess, and his mouth was set in a grim, determined line. "Where's Alan?" "Oh, Alan's fine," Mae said, nodding to where Alan was throwing himself at the magicians again. Sin was beside him now, and the rest of the Goblin Market was behind her. "I was lying so you'd get up. Sorry about that." Nick laughed, spun, and stabbed something. "Don't be sorry. I've just decided that lying's kind of sexy.

In the face of God's obvious inadequacies, the pious have generally held that one cannot apply earthly norms to the Creator of the universe. This argument loses its force the moment we notice that the Creator who purports to be beyond human judgment is consistently ruled by human passions— jealousy, wrath, suspicion, and the lust to dominate. A close study of our holy books reveals that the God of Abraham is a ridiculous fellow—capricious, petulant, and cruel—and one with whom a covenant is little guarantee of health or happiness. If these are the characteristics of God, then the worst among us have been created far more in his image than we ever could have hoped.

A good story goes beyond what a forgiving God cares to do: it reconciles families and unburdens them of secrets whose bond is stronger than blood. But in their revealing, as in their keeping, secrets can tear a family apart.

Aiden was staring. So was Caleb, although he looked like he was quite used to all this...woman on display. Hell, even I was staring. She crossed the hall, her long legs parting the chiffon of her skirt, playing peekaboo. Dear gods, I felt my cheeks start to burn, but I still couldn't look away. As she neared, her all-white eyes flared, and then dimmed. Two bright, emerald-colored eyes appeared. Caleb relaxed beside me, a slow smile creeping across his handsome face—the face I'd missed so much. "Hello, Persephone.

God’s time isn’t the same as hers. God’s calendar isn’t the one hanging in her kitchen.

Salvation history reveals sin as literally a broken home.

God sees when we do not see, ja?

Everything you do is connected to who you are as a person and, in turn, creates the person you are becoming. Everything you do affects those you love. All of life is covenant. Imbedded in the idea of prayer is a richly textured view of the world where all of life is organized around invisible bonds or covenants that knit us together. Instead of a fixed world, we live in our Father's world, a world built for divine relationships between people where, because of the Good News, tragedies become comedies and hope is born.

Sociologists argue that in contemporary Western society the marketplace has become so dominant that the consumer model increasingly characterizes most relationships that historically were covenantal, including marriage. Today we stay connected to people only as long as they are meeting our particular needs at an acceptable cost to us. When we cease to make a profit - that is, when the relationship appears to require more love and affirmation from us than we are getting back - then we "cut our loses" and drop the relationship. This has also been called "commodification," a process by which social relationships are reduced to economic exchange relationships, and so the very idea of "covenant" is disappearing in our culture. Covenant is therefore a concept increasingly foreign to us, and yet the Bible says it is the essence of marriage.

In Shari‘ah, as noted above, the obligation is not just to do ethical deeds and refrain from unethical deeds; the obligation is to testify justly for God against evil, even if it is against oneself and loved ones. This is a critical foundation for our covenant with God and for inheriting the earth and continuing on God’s path.

In one sense, the Qur’an regards the Torah and the Gospel as older siblings— and looks on with dismay at the family feud tearing apart Abrahamic cohesion. In another sense, the Qur’an exists as an orphan. It presents the first Abrahamic scripture in Arabic, delivered by an Arabian prophet. Claiming a lineage back to the Torah yet revealed in a thoroughly pagan society, the Qur’an enjoys an insider-outsider status—one that empowers it to look lovingly yet critically at its ancestry. This complex inheritance means the Qur’an is aware of its roots yet free to develop its own identity without being confined by parental oversight.

What is the gospel itself but a merciful moderation, in which Christ's obedience is esteemed ours, and our sins laid upon him, wherein God, from being a judge, becomes our Father, pardoning our sins and accepting our obedience, though feeble and blemished? We are now brought to heaven under the covenant of grace by a way of love and mercy.

Can I ask one more question?” Cateline repressed a sigh. “One more. Then you need to eat your supper.” “If Davillon has so many gods, how come not one of them got off his butt and saved my mommy and daddy?!

How do they manage to go on living?.....By loving life. And-in spite of everything-by loving God. By having enough faith to start over again and again; enough faith to risk having our hearts break all over again. That's the true meaning of faith. It's the deepest kind of heroism.

In sharp contrast with our culture, the Bible teaches that the essence of marriage is a sacrificial commitment to the good of the other. That means that love is more fundamentally action than emotion. But in talking this way, there is a danger of falling into the opposite error that characterized many ancient and traditional societies. It is possible to see marriage as merely a social transaction, a way of doing your duty to family, tribe and society. Traditional societies made the family the ultimate value in life, and so marriage was a mere transaction that helped your family's interest. By contrast, contemporary Western societies make the individual's happiness the ultimate value, and so marriage becomes primarily an experience of romantic fulfillment. But the Bible sees GOD as the supreme good - not the individual or the family - and that gives us a view of marriage that intimately unites feelings AND duty, passion AND promise. That is because at the heart of the Biblical idea of marriage is the covenant.

This is me, God! Elisa. I once saw you in all the world. But the world is dark now, Lord. Full. Full of darkness. Close your eyes for a moment, God, and let me sing to you. Let me remember that you are here. Here in the notes. Smiling down as I play for you. Just this moment, God, let me sing to you. And maybe in the song, I will forget whether I am singing to you, or you are singing to me . . .

Marriage stands for the creation of unity among two people who were once separated in every way before love reached out and found the other—the way God reached out and found us, and covenanted with us, and loved us, and despite who we are, despite what we’re like, still loves us. This image, more than almost anything, is exactly what the enemy wants to denigrate.

The doctrine of the carnal Christian[32] has destroyed more lives and sent more people to hell than you can imagine! Do Christians struggle with sin? Yes. Can a Christian fall into sin? Absolutely. Can a Christian live in a continuous state of carnality all the days of his life, not bearing fruit, and truly be Christian? Absolutely not !—or every promise in the Old Testament regarding the New Testament covenant of preservation has failed, and everything God said about discipline in Hebrews is a lie (Heb 12:6)! “A tree is known by its fruit” (Luk 6:44).

Sporadic and shallow dipping in the doctrine of Christ and partial participation in His restored Church cannot produce the spiritual transformation that enables us to walk in a newness of life. Rather, fidelity to covenants, constancy of commitment, and offering our whole soul unto God are required if we are to receive the blessings of eternity.

God created us in his image, male and female, with personhood and sexual passions, so that when he comes to us in this world there would be these powerful words and images to describe the promises and the pleasures of our covenant relationship with him through Christ.

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.

You don’t really need to make a vow to stick with someone in the best of times. The inclination to run doesn’t exist then. It’s the low times the covenant is made for.

We Americans are not God’s covenant people. America has, in any event, no biblical guarantee of perpetuity.

The great preacher and founder of the Methodist movement, John Wesley (1703-1791), was once approached by a man who came to him in the grip of unbelief. "All is dark; my thoughts are lost," the man said to Wesley, "but I hear that you preach to a great number of people every night and morning. Pray, what would you do with them? Whither would you lead them? What religion do you preach? What is it good for?" Wesley gave this answer to those questions: You ask, what would I do with them? I would make them virtuous and happy, easy in themselves, and useful to others. Whither would I lead them? To heaven, to God the judge, the lover of all, and to Jesus the mediator of the New Covenant. What religion do I preach? The religion of love. The law of kindness brought to light by the gospel. What is this good for? To make all who receive it enjoy God and themselves, to make them like God, lovers of all, contented in their lives, and crying out at their death, in calm assurance, "O grave where is thy victory! Thanks be to God, who giveth me victory, through my Lord Jesus Christ.

I know you love him, and that your heart is just as burdened as ours over his brokenness. But you are not his God, Eliora. You cannot save him from himself. That task is Yahweh’s alone.

When a poor soul is somewhat awakened by the terrors of the Lord, then the poor creature, being born under the covenant of works, flies directly to a covenant of works again. And as Adam and Eve hid themselves… and sewed fig leaves… so the poor sinner, when awakened, flies to his duties and to his performances, to hide himself from God, and goes to patch up a righteousness of his own. Says he, I will be mighty good now–I will reform–I will do all I can; and then certainly Jesus Christ will have mercy on me.

The Jews understand that the blessing of wealth was dependant upon obedience to the law and covenant. The laws in the Torah, if followed, would bring blessings.5 The Tanakh says, “How joyful are those who fear the Lord and delight in obeying his commands…they themselves will be wealthy.” (NLT, Psalm 112:1, 3) "If they listen and obey God, they will be blessed with prosperity throughout their lives.” (NLT, Job 36:11)

Sometimes the most difficult things to see are those that have been right in front of us all along… We who have heard the glorious message of the coming of the Son of God, we who have taken upon us His name and have covenanted to walk in His path as His disciples—we must not fail to open our hearts and minds and truly see Him.

The miracle of the Atonement is not just that we can go home but that—miraculously—we can feel at home there. If Christ did not require faith and repentance, then there would be no desire to change. Think of your friends and family members who have chosen to live without faith and without repentance. They don’t want to change. They are not trying to abandon sin and become comfortable with God. Rather, they are trying to abandon God and become comfortable with sin. If Jesus did not require covenants and bestow the gift of the Holy Ghost, then there would be no way to change. We would be left forever with only willpower, with no access to His power. If Jesus did not require endurance to the end, then there would be no internalization of those changes over time. They would forever be surface and cosmetic rather than sinking inside us and becoming part of us—part of who we are.

The law of faith then, in short, is for every one to believe what God requires him to believe, as a condition of the covenant he makes with him: and not to doubt of the performance of his promises.

A covenant is a bond in blood sovereignly administered. When God enters into a covenantal relationship with men, he sovereignly institutes a life-and-death bond. A covenant is a bond in blood, or a bond of life and death, sovereignly administered.

When God looks at a sinner who still loves his sin and rejects the mystery of the atonement, justice condemns him to die. When God looks at a sinner who has accepted the blood of the everlasting covenant, justice

Leon strolled into the foyer, coming to a complete stop when he saw me holding the blade. “For the love of the gods, who gave that to you?” I pointed the sharp edge. “Seth.” Seth arched a brow at me. “Wow. Thanks.

At first I thought I was going to have to undress her, and dear gods, there was no way I could do that and not, well, think and feel the things I would. Then she grabbed the hem of her sweater and started to lift. I had to force myself from the bathroom. Saint Delphi my ass.

The social institution of marriage is first and foremost a covenant relationship in which a man and a woman pledge themselves to each other for a lifetime partnership. In the biblical account of creation, God’s expressed

I am a lover of the cause of Christ and of virtue, chastity, and an upright, steady course of conduct and a holy walk. I despise a hypocrite or a covenant breaker. I judge them not; God shall judge them according to their works. I am a lover even of mine enemies, for an enemy seeketh to destroy openly. I can pray for those who despitefully use and persecute me, but for all I cannot hope.

I had made the same mistake a lot of Christians make: I saw my connection with God as a contractual relationship, rather than a covenantal relationship. All contracts have terms, but covenants don’t. They last forever. In a contractual relationship, you’re always worried about breaking the rules. In a covenantal relationship, you’re only concerned with loving the other party as much as you can.

For we must Consider that we shall be as a City upon a Hill, the eyes of all people are upon us; so that if we shall deal falsely with our god in this work we have undertaken and so cause him to withdraw his present help from us, we shall be made a story and a byword through the world, we shall open the mouths of enemies to speak evil of the ways of god and all professors for Gods sake; we shall shame the faces of many of gods worthy servants, and cause their prayers to be turned into Curses upon us till we be consumed out of the good land whether we are going: And to shut up this discourse with that exhortation of Moses that faithful servant of the Lord in his last farewell to Israel Deut. 30. Beloved there is now set before us life, and good, death and evil in that we are Commanded this day to love the Lord our God, and to love one another to walk in his ways and to keep his Commandments and his Ordinance, and his laws, and the Articles of our Covenant with him that we may live and be multiplied, and that the Lord our God may bless us in the land whether we go to possess it: But if our hearts shall turn away so that we will not obey, but shall be seduced and worship other Gods our pleasures, and profits, and serve them, it is propounded unto us this day, we shall surely perish out of the good Land whether we pass over this vast Sea to possess it.

When there was nothing left to gain, nothing more to lose, when one was face-to-face with the moment of greatest despair, to speak to God in love and thanks, rather than to curse Him and one's fate, was the ultimate choice of any human creature, and perhaps the ultimate expression of one's humanity.

The moment we came into covenant relationship with God, His goodness was permanently pointed in our direction. God’s favor is toward us, not away from us.

When you reject Jesus, you reject your only hope for peace and prosperity.

In fact Yahweh is none other than the God who says “enough.” The Law he issues is meant as limitation. The Covenant he concludes symbolically seals this castration.

The prophets Hosea, Isaiah, and Jeremiah, for example, often used the metaphors of adultery and prostitution to indict those they accused of being “unfaithful” to God’s covenant.

I guessed I’d been out of it when he’d (Hephaestus) showed. “I can’t believe Apollo hit me with a god bolt.” “I can’t believe Aiden punched him,” Marcus said, downing the rest of his wine. “What?” My mouth dropped open. “You did not.” The half-grin spread until a dimple appeared in his left cheek. “I did.” “All those times you yelled at me for hitting people, and you hit a god?” I couldn’t believe it. That half-grin turned into a full smile. “This was a different situation.

The Book of Mormon is the keystone of our religion primarily because it is the most extended and definitive witness we have of the Lord Jesus Christ--of our Alpha and Omega, the Key Stone, the Chief Cornerstone of the eternal gospel. Christ is our salvation, and the Book of Mormon declares that message unequivocally to the world. In its message of faith in Christ, hope in Christ, and charity in Christ, the Book of Mormon is God's "new covenant" to his children--for the last time.

Children should be protected from the lives of adults. Especially from the private lives of their parents. Children should be allowed to exist in a state of constant unawareness when it comes to what their parents do inside or outside the bonds of marriage. That sacred covenant is between God and man, but Mother and Father are gods in a way, and they have a sacred covenant with their children. To keep them safe, to do no harm, and to allow them to be children as long as they can.

...The words testament and covenant are virtually synonymous in their theological usage, the Latin definition of testamentum being "a covenant with God, holy scripture." Thus, the Old and New Testaments, as we commonly refer to them, are written testimonies or witnesses (the Latin testis meaning "witness") of the covenants between God and man in various dispensations.

Suffering did different things to different people...Some souls became tempered, unshakable in their faith, while others became twisted and mis-shapen, throwing off all connection to God.

Hsbd-iryt, the original colour of the sky—the legendary blue used by the Egyptians to adorn the skin of their gods. Passed down across the centuries, closely guarded by the priests of Egypt as part of their divine covenant, its formula was stolen by a Greek thief and lost forever after the fall of the Roman Empire.

Be sweet to one another. Stay in this beauty and brawl against the world's power of pulling apart. Recall Old Testament terminology: covenant, sacred, sacrifice. And mind always that Adam wasn’t a schlep fruitily duped by Eve. He turned his back on God because he knew that a paradise without her was no paradise at all.

The sign of the new Covenant is humility, hiddenness—the sign of the mustard-seed. The Son of God comes in lowliness. Both these elements belong together: the profound continuity in the history of God’s action and the radical newness of the hidden mustard-seed.

We show our faith in God when we keep moving forward even when our prayers aren’t being answered. It’s the highest form of praise to keep believing that God is good even when it doesn’t seem that way.

The financial game is a team sport. God established a covenant with Noah after the flood, and later he established a covenant with Abraham. A covenant is an agreement between two parties. In order to prosper, you must establish what I call a “carevenant” with your family

To love human beauty is to love something whose very existence is doomed. Love should be based on permanence. On solid, secure things.....Love of God. Love of good deeds. Love of country and family. Love of ideas.

We begin the process of being born again through exercising faith in Christ, repenting of our sins, and being baptized by immersion for the remission of sins by one having priesthood authority. 'Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life' (Romans 6:4). And after we come out of the waters of baptism, our souls need to be continuously immersed in and saturated with the truth and the light of the Savior's gospel. Sporadic and shallow dipping in the doctrine of Christ and partial participation in His restored Church cannot produce the spiritual transformation that enables us to walk in a newness of life. Rather, fidelity to covenants, constancy of commitment, and offering our whole soul unto God are required if we are to receive the blessings of eternity. . . . Total immersion in and saturation with the Savior's gospel are essential steps in the process of being born again.

It's easy to have faith when we get everything we want from God, everything we pray for. But when we don't, we have to decide if we want His will or our own. We can't manipulate God by a display of faith or by our actions. Only idols can be manipulated. God is sovereign, and He will do what He do what He wills, for His purpose. And those purposes are often hidden

I have suggested that the unity-within-diversity of the New Testament witnesses can best be grasped with the aid of three focal images: community, cross, and new creation. We can encapsulate the theological implications of these images for the church in a single complex narrative summary: the New Testament calls the covenant community of God’s people into participation in the cross of Christ in such a way that the death and resurrection of Jesus becomes a paradigm for their common life as harbingers of God’s new creation.

Receive this cross of ash upon your brow Brought from the burning of Palm Sunday's cross; The forests of the world are burning now And you make late repentance for the loss. But all the trees of God would clap their hands, The very stones themselves would shout and sing, If you could covenant to love these lands And recognize in Christ their lord and king. He sees the slow destruction of those trees, He weeps to see the ancient places burn, And still you make what purchases you please And still to dust and ashes you return. But Hope could rise from ashes even now Beginning with this sign upon your brow.

They rode in a narrow enfilade along a trail strewn with the dry round turds of goats and they rode with their faces averted from the rock wall and the bakeoven air which it rebated, the slant black shapes of the mounted men stenciled across the stone with a definition austere and implacable like shapes capable of violating their covenant with the flesh that authored them and continuing autonomous across the naked rock without reference to sun or man or god.

In the wilderness, God's covenant people struggled with a choice between feeding their bellies and nourishing their souls. God provided manna--a breadlike food that fell to the ground during the night--to sustain the wandering Israelites and to teach them how to value His Word more than physical fulfillment.

When you have eaten and are satisfied, praise the LORD your God for the good land he has given you. Be careful that you do not forget the LORD your God, failing to observe his commands, his laws and his decrees that I am giving you this day. Otherwise, when you eat and are satisfied, when you build fine houses and settle down,and when your herds and flocks grow large and your silver and gold increase and all you have is multiplied,then your heart will become proud and you will forget the LORD your God, who brought you out of Egypt, out of the land of slavery... But remember the LORD your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your forefathers, as it is today.

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.

The first grand federalist design...was that of the Bible, most particularly the Hebrew Scriptures or Old Testament... Biblical thought is federal (from the Latin foedus, covenant) from first to last--from God's covenant with Noah establishing the biblical equivalent of what philosophers were later to term Natural Law to the Jews' reaffirmation of the Sinai covenant under the leadership of Ezra and Nehemiah, thereby adopting the Torah as the constitution of their second commonwealth. The covenant motif is central to the biblical world view, the basis of all relationships, the mechanism for defining and allocating authority, and the foundation of the biblical political teaching.

Olgun?, she asked, her tone again little more than a breath. "Dogs?" A pause, an answer. "Ah. And do you think you should maybe do something about that?" Self-satisfied gloating. "You already did." It wasn't a question. Another affirmative. Widdershins sighed. "I hope you didn't hurt them." Olgun sent a flash of horror running through her, so strong that she felt herself shudder. "All right, I'm sorry!, she hissed. I know you like dogs. I know you wouldn't hurt them! I wasn't thinking!" The god sniffed haughtily.

He is wretched indeed, who goes up and down in the world, without a God to take care of him, to be his guide and protector, and to bless him in his affairs [. . .] That unconverted men are without God shows that they are liable to all manner of evil [. . .] liable to the power of the devil, to the power of all manner of temptation [. . .] to be deceived and seduced into erroneous opinions [. . .] to embrace damnable doctrines [. . .] to be given up of God to judicial hardness of heart [. . .] to commit all manner of sin, and even the unpardonable sin itself. They cannot be sure they shall not commit that sin. They are liable to build up a false hope of heaven, and so to go hoping to hell [. . .] to die senseless and stupid, as many have died [. . .] to die in such a case as Saul and Judas did, fearless of hell. They have no security from it. They are liable to all manner of mischief, since they are without God. They cannot tell what shall befall them, nor when they are secure from anything. They are not safe one moment. Ten thousand fatal mischiefs may befall them, that may make them miserable forever. They, who have God for their God, are safe from all such evils. It is not possible that they should befall them. God is their covenant God, and they have his faithful promise to be their refuge.

How great indeed is our debt to [Joseph Smith]. His life began in Vermont and ended in Illinois, and marvelous were the things that happened between that simple beginning and that tragic ending. It was he who brought us a true knowledge of God the Eternal Father and His Risen Son, the Lord Jesus Christ. During the short time of his great vision he learned more concerning the nature of Deity than all of those who through centuries had argued that matter in learned councils and scholarly forums. He brought us this marvelous book, the Book of Mormon, as another witness for the living reality of the Son of God. To him, from those who held it anciently, came the priesthood, the power, the gift, the authority, the keys to speak and act in the name of God. He gave us the organization of the Church and its great and sacred mission. Through him were restored the keys of the holy temples, that men and women might enter into eternal covenants with God, and that the great work for the dead might be accomplished. . . . "He was the instrument in the hands of the Almighty.

think all doctors have the illusion that we have some sort of bargain with God. We care for the sick and are spared in return.

Philipose, face upturned to the heavens, screams, beseeches his God, any god. God is silent. Rain is the best that heaven can do.

Remember, God didn’t speak just to Isaiah, but to everyone, when he said, ‘Whom shall I send? Who will go for us?’ Isaiah said, ‘Here I am. Send me!

instructions for living in God’s realm, where joy never spares one from sorrow.

There are people in the world so hungry, that God cannot appear to them except in the form of food.

yet nothing but divine revelation can form the knowledge of Jesus Christ, and of redemption purchased for us; of a Mediator of the new covenant, and of an Intercessor at the footstool of God’s throne; I say, nothing but a revelation from Heaven can form these in the soul;

The American flag doesn't give her glory on a peaceful, calm day. It's when the winds pick up and become boisterous, do we see her strength. When she unfolds her hand, and shows her frayed fingers, where we see the stretch of red-blood lines of man that fought for this land. The purity of white stripes that strips our sins, and the stars of Abraham's covenant, broad in a midnight blue sky. The rights our forefathers established. As it waves high in the currents of freedom, where the Torch of Liberty shines over the sea, does she give meaning to unity. When we strive as one nation, or when it drops half-mast, to a fallen soldier.

In Jesus Christ there is no isolation of man from God or of God from man. Rather, in Him we encounter the history, the dialogue, in which God and man meet together and are together, the reality of the covenant MUTUALLY contracted, preserved, and fulfilled by them. Jesus Christ is in His one Person, as true GOD, MAN'S loyal partner, and as true MAN, GOD'S. He is the Lord humbled for communion with man and likewise the Servant exalted to communion with God.

In marriage, we're called to reflect God's love for us through our self-giving love for our spouse. God's love for us isn't dependent on our day-to-day feelings toward him, on how hard we work to please him, or even on how faithful we are to him. It's grounded in his nature and his covenant.

After Thursday, Lucifer will change you back to how you were before and I’ll be gone, so you’ll forget about me.” Her eyes welled with tears again. “Oh, God, please don’t cry. What did I say? Why aren’t you glad about that? It’s what you want. You said so over and over. “Jax, you’re such a…such a…guy.

In the days to come they would ride up through a country where the rocks would cook the flesh from your hand and where other than rock nothing was. They rode in a narrow enfilade along a trail strewn with the dry round turds of goats and they rode with their faces averted from the rock wall and the bakeoven air which it rebated, the slant black shapes of the mounted men stenciled across the stone with a definition austere and implacable like shapes capable of violating their covenant with the flesh that authored them and continuing autonomous across the naked rock without reference to sun or man or god.

Rejoice in the works of your hands, be happy and thankful that you are valuable, that what you say and do insn't taken for a ride, that you have rejected the notion of self-doubt and fear, that God isn't blind towards propagating your positive influence, and finally that you'll leave a meritorious legacy.

Th communique repeated the information. “He went to the body of his wife and wouldn’t leave it, although she was dead.” How strange. why didn’t he run and save his own hide? What made him go back? is it possible that he loved her? Is it possible that he wanted to hold her in his arms one last time? Is it possible that he needed to cry and grieve? Is it possible that he felt the stupidity of war? Is it possible that he felt the injustice of fate? Is it possible that he thought of children, born or unborn? Is it possible that he didn’t care what become of him now? It’s possible. We don’t know. Or at least we don’t know for certain. But we can guess. His actions answer. And so h sits alone in a prison. Not a “Russian” or a “Communist” or “solider” or “enemy” or any of these categories. Just-a-man who cared for just-a-woman for just-a-time more than anything else. Here’s to you, Nicolai Pestretsov, wherever you may go and be, for giving powerful meaning to the promises that are the same everywhere; for dignifying that covenant that is the same in any language— “for better or for worse, in good times and bad, in sickness and in health, to love and honor and cherish unto death, so help me God.” You kept the faith; kept it bright— kept it shining. Bless you!

But what does America have to do with ancient Israel? Israel was unique among nations in that it was conceived and dedicated at its foundation for the purposes of God. Ok..But there was one other - a civilization also conceived and dedicated to the will of God from its conception...America. In fact, those who laid its foundations...the Founding Fathers. No, long before the Founding Fathers. Those who laid America's foundations saw it as a new Israel, and Israel of the New World. And as with ancient Israel, they saw it as in covenant with God? Meaning? Meaning its rise or fall would be dependent on its relationship with God. If it followed His ways, America would become the most blessed, prosperous, and powerful nation on earth. From the very beninng they foretold it. And what they foretold would come true. America would rise to heights no other nation had ever known. Not that it was ever without fault or sin, but it would aspire to fuilfill its callings. What calling? To be a vessel of redemption, an instrument of God's purposes, a light to the world. It would give refuge to the world's poor and needy, and hope to its oppressed. It would stand against tyranny. It would fight, more than once, against the dark movements of the modern world that threatened to engulf the earth.

a blood covenant relationship with God, by the blood of Jesus Christ, there is divine protection over your life. The sign of the blood of Jesus is over your life spiritually. Whatever spirit of destruction or whatever plague is going around town, when they see you, they will see the blood of Christ on you and pass over you.

Lastly, those are not at all to be tolerated who deny the being of a God. Promises, covenants, and oaths, which are the bonds of human society, can have no hold upon an atheist. The taking away of God, though but even in thought, dissolves all; besides also, those that by their atheism undermine and destroy all religion, can have no pretence of religion whereupon to challenge the privilege of a toleration. As for other practical opinions, though not absolutely free from all error, if they do not tend to establish domination over others, or civil impunity to the Church in which they are taught, there can be no reason why they should not be tolerated.

God knows that, as we are prone to sin, so, when conscience is thoroughly awaked, we are as prone to despair for sin; and therefore he would have us know, that he setteth himself in the covenant of grace to triumph in Christ over the greatest evils and enemies we fear, and that his thoughts are not as our thoughts are, Isa. v. 8; that he is God, and not man, Hos. xi. 9; that there are heights, and depths, and breadths of mercy in him above all the depths of our sin and misery, Eph. iii. 18; that we should never be in such a forlorn condition, wherein there should be ground of despair, considering our sins be the sins of men, his mercy the mercy of an infinite God.

In the surety of God’s love, we can let up on the reins of our everyday and enjoy the panoramic view of His covenant faithfulness, stretching as far as the eye can see. And we also have the freedom to lean in close to engage a friend’s specific joy, panic, or pain, knowing that our infinite God cares for even the finite details of His children’s lives.

Oberon’s been kidnapped along with one of the werewolves, and that’s why we’re all so upset. We’ll talk more tomorrow, and I promise to answer all your questions if I survive the night,” I said. The widow’s eyebrows raised. “Ye’ve got all these nasty pooches to run around with and ye still might die?” “I’m going to go fight with a god, some demons, and a coven of witches who all want to kill me,” I said, “so it’s a distinct possibility.” “Are y’goin’ t’kill ’em back?” “I’d certainly like to.” “Attaboy,” the widow chuckled. “Off y’go, then. Kill every last one o’ the bastards and call me in the mornin’.

When we surrendered our lives to God through the Covenant renewed in Jesus’ blood, we were making an agreement with God to live set apart lives, to live His way and not our own way anymore.  Whether we knew it or not, we signed an agreement to make Him absolute Master over our lives, both temporal and eternal.  We gave Him permission to bless us – and to discipline us.  We gave Him permission to adopt us and be our Father.  We were not simply signing up for a “get out of hell free” card.

Modernity has abandoned the household gods, not because we have rejected the idolatry as all Christians must, but because we have rejected the very idea of the household. We no longer worship Vesta, but have only turned away from her because our homes no longer have any hearths. Now we worship Motor Oil. If our rejection of the old idols were Christian repentance, God would bless it, but what is actually happening is that we are sinking below the level of the ancient pagans. But when we turn to Christ in truth, we find that He has ordained every day of marriage as a proclamation of his covenant with the church. A man who embraces what is expected of him will find a good wife and a welcoming hearth. He who loves his wife loves himself.

But God’s time isn’t the same as hers. God’s calendar isn’t the one hanging in her kitchen. To everything there is a season, and a time to every purpose under heaven. It’s pointless chastising herself for not rescuing her mother sooner. Happened is happened, she thinks. The past is unreliable, and only the future is certain, and she must look to it with faith that the pattern will be revealed.

Jesus Fulfills the Eternal Covenant Scripture represents the Lord Jesus Christ, in all that He did and suffered for His people, as fulfilling the terms of a gracious compact or arrangement which He had entered into with His heavenly Father before the foundation of the world. 1. Jesus was sent into the world by the Father to save the people whom the Father had given to Him. Those given to Him by the Father come to Him (see and believe in Him), and none of them shall be lost. (John 6:35-40) 2. Jesus, as the good shepherd, lays down His life for His sheep. All who are "His sheep" are brought by Him into the fold and are made to hear His voice and follow Him. Notice that the Father had given the sheep to Christ! (John 10:11, 14-18, 24-29 3. Jesus, in His High Priestly Prayer, prays not for the world, but for those given to Him by the Father. In fulfillment of the Father's charge, Jesus had accomplished the work the Father had sent Him to do - to make God known to His people and to give them eternal life. (John 17:1-11, 20, 24-26) pp. 45-48

There is no hope for you but in Christ. Rest assured that all the mercy of God is concentrated in the Cross. I hear some talk about the uncovenanted mercies of God—there is no such things. The mercies of God are all emptied out into the Covenant. God has put all His grace into the Person of Christ and you shall have none elsewhere. Trust, then, in Christ—so you shall be blessed, but you shall be blessed nowhere else.

Judaism asserts that there is one God who loves and cares for all of humanity, and while Jews have a particular relationship with that God, we recognize that others also have their own relationships with the Divine. Jews do not feel the need to convert people to Judaism because we do not think that others need to act and believe like we do to be saved or morally acceptable. A better name for us would be “the choosing people”—the people who chose to accept a particular covenant with the Divine, and who must continue choosing, in each new generation, to honor it.

Jesus is the true and better Adam, who passed the test in the garden and whose obedience is imputed to us (1 Corinthians 15). Jesus is the true and better Abel, who, though innocently slain, has blood that cries out for our acquittal, not our condemnation (Hebrews 12:24). Jesus is the true and better Abraham, who answered the call of God to leave the comfortable and familiar and go out into the void “not knowing whither he went” to create a new people of God. Jesus is the true and better Isaac, who was not just offered up by his father on the mount but was truly sacrificed for us all. God said to Abraham, “Now I know you love me, because you did not withhold your son, your only son whom you love, from me.” Now we can say to God, “Now we know that you love us, because you did not withhold your son, your only son whom you love, from us.” Jesus is the true and better Jacob, who wrestled with God and took the blow of justice we deserved so that we, like Jacob, receive only the wounds of grace to wake us up and discipline us. Jesus is the true and better Joseph, who at the right hand of the King forgives those who betrayed and sold him and uses his new power to save them. Jesus is the true and better Moses, who stands in the gap between the people and the Lord and who mediates a new covenant (Hebrews 3). Jesus is the true and better rock of Moses, who, struck with the rod of God’s justice, now gives us water in the desert. Jesus is the true and better Job—the truly innocent sufferer—who then intercedes for and saves his stupid friends (Job 42). Jesus is the true and better David, whose victory becomes his people’s victory, though they never lifted a stone to accomplish it themselves. Jesus is the true and better Esther, who didn’t just risk losing an earthly palace but lost the ultimate heavenly one, who didn’t just risk his life but gave his life—to save his people. Jesus is the true and better Jonah, who was cast out into the storm so we could be brought in.

[A] beautiful young mother of five had full faith in her Heavenly Father, in His plan, and in the eternal welfare of her family. She was securely tied back to God. She was totally faithful to covenants made with the Lord and with her husband. She loved her children but was at peace, despite her impending separation from them. She had faith in her future, and theirs too, because she had faith in our Heavenly Father and His Son.

The season of the world before us will be like no other in the history of mankind. Satan has unleashed every evil, every scheme, every blatant, vile perversion ever known to man in any generation. Just as this is the dispensation of the fullness of times, so it is also the dispensation of the fullness of evil. We and our wives and husbands, our children, and our members must find safety. There is no safety in the world: wealth cannot provide it, enforcement agencies cannot assure it, membership in this Church alone cannot bring it. As the evil night darkens upon this generation, we must come to the temple for light and safety. In our temples we find quiet, sacred havens where the storm cannot penetrate to us. There are hosts of unseen sentinels watching over and guarding our temples. Angels attend every door. As it was in the days of Elisha, so it will be for us: “Those that be with us are more than they that be against us.” Before the Savior comes the world will darken. There will come a period of time where even the elect will lose hope if they do not come to the temples. The world will be so filled with evil that the righteous will only feel secure within these walls. The saints will come here not only to do vicarious work, but to find a haven of peace. They will long to bring their children here for safety’s sake. I believe we may well have living on the earth now or very soon the boy or babe who will be the prophet of the Church when the Savior comes. Those who will sit in the Quorum of Twelve Apostles are here. There are many in our homes and communities who will have apostolic callings. We must keep them clean, sweet and pure in an oh so wicked world. There will be greater hosts of unseen beings in the temple. Prophets of old as well as those in this dispensation will visit the temples. Those who attend will feel their strength and feel their companionship. We will not be alone in our temples. Our garments worn as instructed will clothe us in a manner as protective as temple walls. The covenants and ordinances will fill us with faith as a living fire. In a day of desolating sickness, scorched earth, barren wastes, sickening plagues, disease, destruction, and death, we as a people will rest in the shade of trees, we will drink from the cooling fountains. We will abide in places of refuge from the storm, we will mount up as on eagle’s wings, we will be lifted out of an insane and evil world. We will be as fair as the sun and clear as the moon. The Savior will come and will honor his people. Those who are spared and prepared will be a temple-loving people. They will know Him. They will cry out, “Blessed be the name of He that cometh in the name of the Lord; thou are my God and I will bless thee; thou are my God and I will exalt thee.” Our children will bow down at His feet and worship Him as the Lord of Lords, the King of Kings. They will bathe His feet with their tears and He will weep and bless them for having suffered through the greatest trials ever known to man. His bowels will be filled with compassion and His heart will swell wide as eternity and He will love them. He will bring peace that will last a thousand years and they will receive their reward to dwell with Him. Let us prepare them with faith to surmount every trial and every condition. We will do it in these holy, sacred temples. Come, come, oh come up to the temples of the Lord and abide in His presence.

Using the word “lovers” (from #H157 אֹהֲבֶ֑) is extremely generous. When we compare God’s definition of “love” at 1Cor 13:4-13, we have to wonder: what sick reality is Judah living in? What else should she expect? No matter. Unfulfilled expectations. Despite her youth and good looks, it didn’t turn out the way she imagined. On this night, she was frightened, in tears, enslaved by a former lover, Babylon. (Mt 23:37) Lamentations, pg 5

One of the questions asked by al-Balkhi, and often repeated to this day, is this: Why do the children of Israel continue to suffer? My grandmother Dodo thought it was because the goyim were jealous. The seder for Passover (which is a shame-faced simulacrum of a Hellenic question-and-answer session, even including the wine) tells the children that it's one of those things that happens to every Jewish generation. After the Shoah or Endlösung or Holocaust, many rabbis tried to tell the survivors that the immolation had been a punishment for 'exile,' or for insufficient attention to the Covenant. This explanation was something of a flop with those whose parents or children had been the raw material for the 'proof,' so for a time the professional interpreters of god's will went decently quiet. This interval of ambivalence lasted until the war of 1967, when it was announced that the divine purpose could be discerned after all. How wrong, how foolish, to have announced its discovery prematurely! The exile and the Shoah could now both be understood, as part of a heavenly if somewhat roundabout scheme to recover the Western Wall in Jerusalem and other pieces of biblically mandated real estate. I regard it as a matter of self-respect to spit in public on rationalizations of this kind. (They are almost as repellent, in their combination of arrogance, masochism, and affected false modesty, as Edith Stein's 'offer' of her life to expiate the regrettable unbelief in Jesus of her former fellow Jews.) The sage Jews are those who have put religion behind them and become in so many societies the leaven of the secular and the atheist.

As we grow in grace, we become a blessing to the world around us, and the world, in terms of its relations to us, is blessed or cursed. This means that the politics of the world capitols, however important, is not as determinative of the future as the faithfulness of the covenant people to their God and to His covenant law-word. When history wallows needlessly in the seas of politics, it is simply because the rudder of the ship, the Christian, is giving no direction and is neither a curse nor a blessing, only salt which has lost its savor and is good for nothing except to be thrown out on the road of history, “to be trodden under foot of men” (Matt. 5:13).

To the primitive believers came the Psalter, like an aftermath, wet with the dews of a new birth as from the womb of the morning. The Spirit had descended upon it anew, as showers upon the mown grass; and it had sprung up afresh, sweeter than before, for the pasture of flocks. The Church received it as full of Christ, as the inheritance of a nobler and truer Israel, for which His coming had illuminated it with a genuine interpretation, painting even its darker and clouded surfaces with the bow of promise, now made the symbol of an everlasting covenant and of all promises fulfilled in Him. Hence the local and temporary meanings of the Psalms were regarded as insignificant.

This kingdom of God life is not a matter of waking up each morning with a list of chores or an agenda to be tended to, left on our bedside table by the Holy Spirit for us while we slept. We wake up already immersed in a large story of creation and covenant, of Israel and Jesus, the story of Jesus and the stories that Jesus told. We let ourselves be formed by these formative stories, and especially as we listen to the stories that Jesus tells, get a feel for the way he does it, the way he talks, the way he treats people, the Jesus way.

Oh, for shame! You who are educated by a Christian government in the art of war; the practice of whose profession makes you natural enemies of the savages, so called by you. Yes, you, who call yourselves the great civilization; you who have knelt upon Plymouth Rock, covenanting with God to make this land the home of the free and the brave. Ah, then you rise from your bended knees and seizing the welcoming hands of those who are the owners of this land, which you are not, your carbines rise upon the bleak shore, and your so-called civilization sweeps inland from the ocean wave; but, oh, my God! leaving its pathway marked by crimson lines of blood; and strewed by the bones of two races, the inheritor and the invader; and I am crying out to you for justice,—yes, pleading for the far-off plains of the West, for the dusky mourner, whose tears of love are pleading for her husband, or for their children, who are sent far away from them.

The Man of Sorrows is now anointed with the oil of gladness above his fellows. Returned in triumph from the overthrow of all his foes, he offers his own rapturous Te Deum in the temple above, and joys in the power of the Lord. Herein let every subject of King Jesus imitate the King; let us lean upon Jehovah's strength, let us joy in it by unstaggering faith, let us exult in it in our thankful songs. Jesus not only has thus rejoiced but he shall do so as he sees the power of divine grace bringing out from their sinful hiding-places the purchase of his soul's travail; we also shall rejoice more and more as we learn by expeience more and more fully the strength of the arm of our covenant God. Our weakness unstrings our harps, but his strength tunes them anew.

This bicovenantal nature of God’s plan for redemption is important in theonomy’s argument that there is one moral law revelaed in Scripture and this one moral law governs all men. Theonomy makes a clear distinction between the moral law and ceremonial aspects of God’s law. This distinction is *covenantal* in nature, and explains how theonomy maintains basic continuity in biblical ethics from the Old to New Testaments, while advocating discontinuity between the Testaments in terms of ceremonies, certain aspects of public worship, and other select forms of covenant life.

I don’t fear death. It’s more that I just don’t want to lose any more people, because I love them and love having them around. But, of course, we can’t make these cosmic covenants: we can’t bargain with God. It’s like asking the world to stop turning. So you learn to make peace with the idea of death as best you can. Or rather you reconcile yourself to the acute jeopardy of life, and you do this by acknowledging the value in things, the precious nature of things, and savouring the time we have together in this world. You learn that the binding agent of the world is love.

There is a twofold liberty, natural (I mean as our nature is now corrupt) and civil or federal. The first is common to man with beasts and other creatures. By this, man, as he stands in relation to man simply, hath liberty to do what he lists; it is a liberty to evil as well as to good. This liberty is incompatible and inconsistent with authority, and cannot endure the least restrain of the most just authority. The exercise and maintaining of this liberty makes men grow more evil, and in time to be worse than brute beasts: omnes sumus licentia deteriores. This is that great enemy of truth and peace, that wild beast, which all the ordinances of God are bent against, to restrain and subdue it. The other kind of liberty I call civil or federal; it may also be termed moral, in reference to the covenant between God and man, in the moral law, and the politic covenants and constitutions, among men themselves. This liberty is the proper end and object of authority, and cannot subsist without it; and it is a liberty to that only which is good, just, and honest. This liberty you are to stand for, with the hazard not only of your goods, but of your lives, if need be. Whatsoever crosseth this, is not authority, but a distemper thereof. This liberty is maintained and exercised in a way of subjection to authority; IT IS OF THE SAME KIND OF LIBERTY WHEREWITH CHRIST HATH MADE US FREE

This pursuit of Theo was not borne out of hatred for him as a man or a Jew. All of that was just an excuse - an excuse for lawless men to take what belonged to others. It seemed strange that those who served the Hitlers and the Himmlers and the Gorings believed constant lies. "The Jew is a misfortune." It was those little men in the service of greed who were the most violent, the most dedicated to the brutality of the racial policies. They murdered and terrorized for one reason only: because they could. They were the law of the lawlessness; the power of evil was their creed and their joy and their god!

FEBRUARY 26 YOU WILL OVERCOME THE DEVIL BY THE BLOOD OF MY SON JUST AS THE blood of a lamb, sprinkled on the doorposts in Egypt by My chosen people, established a covenant of blood with Me and protected them from the destruction that I brought to those who had enslaved them, so too have I established a covenant of blood with you. Through the blood of My dear Son, Jesus, which covers you, I have redeemed you from the curse of sin and have adopted you as My own dear child. I have equipped you with everything good for doing My will, and I will work in you to cause you to do what is pleasing to Me. Through the blood of Christ you can have confidence to come into My presence. In His blood I have given you redemption, forgiveness of sins, and have redeemed you from the power of evil. EXODUS 12; HEBREWS 13:20–21; REVELATION 12:10–11 Prayer Declaration I have eternal redemption through the power of the blood of Christ. I have been raised to new life in Christ so that I may serve the living God. I overcome the devil through the blood of Jesus. Through Him I am made perfect and have the confidence to enter into the presence of God.

Instead of Passover pointing backward to the great sacrifice by which God had rescued his people from slavery in Egypt, this meal pointed forward to the great sacrifice by which God was to rescue his people from their ultimate slavery, from death itself and all that contributed to it (evil, corruption, and sin). This would be the real Exodus, the real “return from exile.” This would be the establishment of the “new covenant” spoken of by Jeremiah (31:31). This would be the means by which “sins would be forgiven”—in other words, the means by which God would deal with the sin that had caused Israel’s exile and shame and, beyond that, the sin because of which the whole world was under the power of death.

Jesus’s use of the phrasing “a new commandment” is frequently scanted in light of its implicit ramifications. Because Jesus at the Last Supper has executed the “new covenant” with his disciples, the Great Commandment itself now acquires an unprecedented meaning. Its new meaning belongs to this sudden revelation not merely about who God is but also about what love is. Previously the Great Commandment bade us to love God and our neighbor. Now this love can be comprehended only in an incarnational situation. Its incarnate presence is the activation of profound rhizomic relations that explode from the center toward the ends of the earth. We are commanded to be incarnational in relation to one another just as God at the cross was incarnational in Christ. . . . We are no longer simply Christ’s “followers" - the pre-Easter form of relation to a master-and-teacher that is conventionally called “disciple” - but also perpetual Christ incarnators . . .

Why does God not declare himself as the God of Adam? For we know that Abraham sinned even as Adam did. Why then did He not call himself the God of Adam? Why did He not say the God of Abel, the seed of Adam? Why instead did He call himself the God of Abraham, of Isaac, and of Jacob? Why according to the flesh was our Lord Jesus presented in the New Testament as having been born of the seed of Abraham? Why from among all men should God have called himself the God of these three particular persons? Wherein lies the difference between these three and other people? Well, apart from the fact that God had covenanted with these three men, He takes them up as representative personages. He chooses them to represent three types of men in the world. What type of man is Abraham? He is a giant of faith. He is rather uncommon; in fact, he is quite special. As the God of Abraham, God declares himself to be the God of excellent people. Yet, thanks be to God, He is not only the God of the excellent. Were He merely this kind of God, we would sink into despair because we are not persons of excellence. But God is also the God of Isaac. What type of person is Isaac? He is very ordinary. He eats whenever he can, and sleeps as he has opportunity. He is neither a wonder man nor a wicked person. How this fact has comforted many of us! Yet God is not only the God of the ordinary men, He is also the God of the bad men: He is the God of Jacob too, for in the Scriptures Jacob is pictured as one of the worst persons to be found in the Old Testament. Hence through these three persons, God is telling us that He is the God of Abraham the best, the God of Isaac the ordinary, and the God of Jacob the worst. He is the God of those with great faith, He is the God of the common people, and He is also the God of the lowest of men such as thieves and prostitutes. Suppose I am special like Abraham; then He is my God. Suppose I am ordinary like Isaac; then He is also my God. And suppose from my mother’s womb I have been bad like Jacob was in that I have striven with my brother; then He is still my God. He has a way with the excellent, with the common, and with the worst of humanity.

Aiden made a deep sound in his throat. His hand slid up my back, leaving a trail of fire in its wake, and his lips moved across my cheek, stopping to hover above mine. I forgot how to breathe, and most importantly, how to think. He moved, ever so slightly, and his lips brushed across mine once, and then twice. It was such a soft, beautiful kiss, but when the kiss deepened, it wasn’t a shy one. This was one of dangerously pent-up need, a desire that’d been denied far too long. The kiss felt fierce, demanding, and soul burning. Aiden pulled me to him, pressing me right up against his body. And when he kissed me again, it left both of us breathless. Our hands tangled with each other’s bodies as we made it back to his bedroom. My hands found their way under his shirt and over the taut skin of his sides. We separated long enough for me to get the shirt off, and gods, each hard ripple was as breathtaking as I’d imagined. Easing me down on his bed, his hands glided from my face to my arms. Next his hand traveled over my stomach, then my hip, and under the hem of my dress. Somehow, the top of my dress ended up at my waist, and his mouth moved over my body. I melted into him, his kisses, and his touch.

What a revolution! In less than a century the persecuted church had become a persecuting church. Its enemies, the “heretics” (those who “selected” from the totality of the Catholic faith), were now also the enemies of the empire and were punished accordingly. For the first time now Christians killed other Christians because of differences in their views of the faith. This is what happened in Trier in 385: despite many objections, the ascetic and enthusiastic Spanish lay preacher Priscillian was executed for heresy together with six companions. People soon became quite accustomed to this idea. Above all the Jews came under pressure. The proud Roman Hellenistic state church hardly remembered its own Jewish roots anymore. A specifically Christian ecclesiastical anti-Judaism developed out of the pagan state anti-Judaism that already existed. There were many reasons for this: the breaking off of conversations between the church and the synagogue and mutual isolation; the church’s exclusive claim to the Hebrew Bible; the crucifixion of Jesus, which was now generally attributed to the Jews; the dispersion of Israel, which was seen as God’s just curse on a damned people who were alleged to have broken the covenant with God . . . Almost exactly a century after Constantine’s death, by special state-church laws under Theodosius II, Judaism was removed from the sacral sphere, to which one had access only through the sacraments (that is, through baptism). The first repressive measures

The Mayflower sped across the white-tipped waves once the voyage was under way, and the passengers were quickly afflicted with seasickness. The crew took great delight in the sufferings of the landlubbers and tormented them mercilessly. "There is an insolent and very profane young man, Bradford wrote, "who was always harrassing the poor people in their sickness, and cursing them daily with greivous execrations." He even laughed that he hoped to 'throw half of them overboard before they came to their journey's end.' The Puritans believe a just God punished the young sailor for his cruelty when, halfway through the voyage, 'it pleased God...to smite the young man with a greivous disease, of which he died in a desperate manner." He was the first to be thrown overboard.

Churces crack me up. They're like money, a conspiracy of faith. Like everyone agreed to believe not only is there a God, but he comes down and checks on folks, so long as they hang in certain places, put up altars, burn lots of candles and incense, and perform sit-stand-kneel and other wacky rituals that'd make a coven of witches look not OCD. Then to further complicate it, some folks perform rituals, subset A, and others folks perform rituals, subset B, C,or D, and so on into an infinity of denominations, and call themselves different things then deny everyone's elses right to heaven if they're not performing the same rituals. Dude. Weird. I figure if there is a God, he or she isn't paying attention to what we build or if follow some elaborate rules, but copping a ride on our shoulders, watching what we do every day.Seing if we took this great big adventure called life and did anything interesting with it. I figure that the folks that are the most interesting get to go to heaven. I mean, if I was God, that's who I would want there with me. I also figure being eternally happy would be eternally boring so I try not to be too interesting, even though it's hard for me. I would rather be a superhero in hell, kicking all kinds of demon ass, than an angel in heaven, waiting around with a beatific smile on my face, playing a pansy harp all day.

Theologically, the demand for “circumcision” can take many forms, even today. It appears whenever one thinks along these lines: “Faith in Christ is fine as far as it goes, but your relation to God is not really right and your salvation not adequate unless…” It does not matter how the sentence is completed. Whenever such fine print is introduced to qualify trust/faith, there is “circumcision,” and Paul’s defense of the adequacy of trust/faith can come into its own again. The Galatian situation is never far; in fact, it is all too familiar.

I don’t know how I didn’t see it for so many years of Bible reading, but I didn’t.  Paul didn’t teach the Gentiles not to follow the law, he didn’t teach people not to have their sons circumcised (in fact he himself had Timothy circumcised in Acts 16:3).  And Paul himself kept the law.  Otherwise, James would have been telling Paul to lie about what he was doing.   So we traded Christmas for Sukkot, the true birth of Messiah during the Feast of Tabernacles, which is a shadow picture of Him coming back to reign for a thousand years.  When we keep that feast, we are making a declaration that we believe He was, is, and is coming.  We keep Yom Kippur, which is a declaration that we believe that Yeshua is the salvation of the nation of Israel as a whole, that “all Israel shall be saved.”  We keep Yom Teruah, the day of Trumpets, which occurs on “the day and hour that no man knows” at the sighting of the first sliver of the new moon during the 7th biblical month of Tishri.  We traded Pentecost for Shavuot, the prophetic shadow picture of the spirit being poured out on the assembly, as we see in the book of Acts,  just as the law was given at Mt Sinai to the assembly, which according to Stephen was the true birth of the church (Acts 7:38) – not in Jerusalem, but at Sinai. We also traded Easter for Passover, the shadow picture of Messiah coming to die to restore us to right standing with God, in order to obey Him when He said, “from now on, do this in remembrance of Me.”  We traded Resurrection Sunday for First Fruits, the feast which served as a shadow of Messiah rising up out of the earth and ascending to be presented as a holy offering to the Father.  In Leviticus 23, these are called the Feasts of the LORD, and were to be celebrated by His people Israel forever, not just the Jews, but all those who are in covenant with Him. Just like at Mt Sinai, the descendants of Jacob plus the mixed multitude who came out of Egypt.    We learned from I John 3:4 that sin is defined as transgression of the law.  I John 1:10 says that if we claim we do not sin we are liars, so sin still exists, and that was written long after the death of the other apostles, including Paul.  I read what Peter said about Paul in 2 Peter 3:15-16 – that his writings were hard to understand and easily twisted.  And I began to see that Peter was right because the more I understood what everyone besides Paul was saying, the more I realized that the only way I could justify what I had been doing was with Paul’s writings.  I couldn’t use Yeshua (Jesus), Moses, John, Peter or any of the others to back up any of the doctrines I was taught – I had to ignore Yeshua almost entirely, or take Him out of context.  I decided that Yeshua, and not Paul, died for me, so I had to

But Mather's smile faded as he thought of what other provisions the charter contained. What would the godly say when they learned that the electorate was no longer to be limited to members of the Covenant but broadened to include propertied members of every Christian sect this side of papistry? This was a revolutionary innovation, whose consequences would be incalculable. Hitherto the limitation of the privilege of voting to the elect had been the very corner-stone of theocracy. It had been a wise and human provision designed to keep the faithful in control even when, as had long ago become the case, they were heavily outnumbered by lesser men without the Covenant. God who had not designated the majority of men to salvation surely never intended for the damned to rule. Yet now, under the new charter, it very much looked as if they might.

Saint Paul lives in the Christian imagination as the chief sponsor of Christian contempt for Jews, the avatar of law versus grace, flesh versus spirit, works versus faith, Moses versus Jesus, the Old Covenant versus the New. This brutal dichotomizing was attributed to Paul most influentially by Martin Luther, who used a perceived Jewish legalism, materialism, and obsession with externals as stand-ins for the decadence of his nemesis, the pope. “Because the Papists, like the Jews,” he wrote, “insist that anyone wishing to be saved must observe their ceremonies, they will perish like the Jews.”39 After Luther, both Protestants and Catholics read Paul as the preeminent tribune of Jewish corruption—a misreading that had terrible consequences, especially in Luther’s Germany, where the Volk were defined in ontological opposition to Juden. Paul’s

Jesus Christ is not a cosmic errand boy. I mean no disrespect or irreverence in so saying, but I do intend to convey the idea that while he loves us deeply and dearly, Christ the Lord is not perched on the edge of heaven, anxiously anticipating our next wish. When we speak of God being good to us, we generally mean that he is kind to us. In the words of the inimitable C. S. Lewis, "What would really satisfy us would be a god who said of anything we happened to like doing, 'What does it matter so long as they are contented?' We want, in fact, not so much a father in heaven as a grandfather in heaven--a senile benevolence who as they say, 'liked to see young people enjoying themselves,' and whose plan for the universe was simply that it might be truly said at the end of each day, 'a good time was had by all.'" You know and I know that our Lord is much, much more than that. One writer observed: "When we so emphasize Christ's benefits that he becomes nothing more than what his significance is 'for me' we are in danger. . . . Evangelism that says 'come on, it's good for you'; discipleship that concentrates on the benefits package; sermons that 'use' Jesus as the means to a better life or marriage or job or attitude--these all turn Jesus into an expression of that nice god who always meets my spiritual needs. And this is why I am increasingly hesitant to speak of Jesus as my personal Lord and Savior. As Ken Woodward put it in a 1994 essay, 'Now I think we all need to be converted--over and over again, but having a personal Savior has always struck me as, well, elitist, like having a personal tailor. I'm satisfied to have the same Lord and Savior as everyone else.' Jesus is not a personal Savior who only seeks to meet my needs. He is the risen, crucified Lord of all creation who seeks to guide me back into the truth." . . . His infinity does not preclude either his immediacy or his intimacy. One man stated that "I want neither a terrorist spirituality that keeps me in a perpetual state of fright about being in right relationship with my heavenly Father nor a sappy spirituality that portrays God as such a benign teddy bear that there is no aberrant behavior or desire of mine that he will not condone." . . . Christ is not "my buddy." There is a natural tendency, and it is a dangerous one, to seek to bring Jesus down to our level in an effort to draw closer to him. This is a problem among people both in and outside the LDS faith. Of course we should seek with all our hearts to draw near to him. Of course we should strive to set aside all barriers that would prevent us from closer fellowship with him. And of course we should pray and labor and serve in an effort to close the gap between what we are and what we should be. But drawing close to the Lord is serious business; we nudge our way into intimacy at the peril of our souls. . . . Another gospel irony is that the way to get close to the Lord is not by attempting in any way to shrink the distance between us, to emphasize more of his humanity than his divinity, or to speak to him or of him in casual, colloquial language. . . . Those who have come to know the Lord best--the prophets or covenant spokesmen--are also those who speak of him in reverent tones, who, like Isaiah, find themselves crying out, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts" (Isaiah 6:5). Coming into the presence of the Almighty is no light thing; we feel to respond soberly to God's command to Moses: "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Exodus 3:5). Elder Bruce R. McConkie explained, "Those who truly love the Lord and who worship the Father in the name of the Son by the power of the Spirit, according to the approved patterns, maintain a reverential barrier between themselves and all the members of the Godhead.

To those of you who have been blessed by the gospel for many years because you were fortunate enough to find it early, to those of you who have come to the gospel by stages and phases later, and to those of you—members and not yet members—who may still be hanging back, to each of you, one and all, I testify of the renewing power of God’s love and the miracle of His grace. His concern is for the faith at which you finally arrive, not the hour of the day in which you got there. So if you have made covenants, keep them. If you haven’t made them, make them. If you have made them and broken them, repent and repair them. It is never too late so long as the Master of the vineyard says there is time. Please listen to the prompting of the Holy Spirit telling you right now, this very moment, that you should accept the atoning gift of the Lord Jesus Christ and enjoy the fellowship of His labor. Don’t delay. It’s getting late.

Firmly grounded in the divine dream of Israel’s Torah, the Bible’s prophetic vision insists that God demands the fair and equitable sharing of God’s world among all of God’s people. In Israel’s Torah, God says, “The land is mine; with me you are but aliens and tenants” (Lev. 25:23). We are all tenant farmers and resident aliens in a land and on an earth not our own. The prophets speak in continuity with that radical vision of the earth’s divine ownership. They repeatedly proclaim it with two words in poetic parallelism. “The Lord is exalted,” proclaims Isaiah. “He dwells on high; he filled Zion with justice and righteousness” (33:5). “I am the Lord,” announces Jeremiah in the name of God. “I act with steadfast love, justice, and righteousness in the earth, for in these things I delight” (9:24). And those qualities must flow from God to us, from heaven to earth. “Thus says the Lord,” continues Jeremiah. “Act with justice and righteousness, and deliver from the hand of the oppressor anyone who has been robbed. And do no wrong or violence to the alien, the orphan, and the widow, or shed innocent blood in this place” (22:3). “Justice and righteousness” is how the Bible, as if in a slogan, summarizes the character and spirit of God the Creator and, therefore, the destiny and future of God’s created earth. It points to distributive justice as the Bible’s radical vision of God. “Ah, you who join house to house, who add field to field,” mourns the prophet Isaiah, “until there is room for no one but you, and you are left to live alone in the midst of the land” (5:8). But that landgrab is against the dream of God and the hope of Israel. Covenant with a God of distributive justice who owns the earth necessarily involves, the prophets insist, the exercise of distributive justice in God’s world and on God’s earth. All God’s people must receive a fair share of God’s earth.

After taking his oath, Washington would give his first inaugural address. What would he say? What message would he need his countrymen to understand? Considering the eight-year war we have just finished analyzing we would assume he would fall back on the national covenant. He would not forget who or what had brought him to this point. 'It would be peculiarly improper,' the new president declared, 'to omit in this first official Act, my fervent supplications to that Almighty Being who rules over the Universe, who presides in the Councils of Nations, and whose providential aids can supply every human defect, that his benediction may consecrate to the liberties and happiness of the people of the United States.' He then got to the core of his message, invoking the covenant relationship with God in no uncertain terms: 'We ought to be no less persuaded that the propitious smiles of Heaven, can never be expected on a nation that disregards the eternal rules of order and right, which Heaven itself has ordained.' (Quoted from "Washington's Inaugural Address of 1780.")

Picture salvation as a house that you live in. It provides you with protection. It is stocked with food and drink that will last forever. It never decays or crumbles. Its windows open onto vistas of glory. God built it at great cost to Himself and to His Son, and He gave it to you. The purchase agreement is called a 'new covenant.' The terms read: 'This house shall become and remain yours if you will receive it as a gift and take delight in the Father and the Son as they inhabit the house with you. You shall not profane the house of God by sheltering other gods nor turn our heart away after other treasures.' Would it not be foolish to say yes to this agreement, and then hire a lawyer to draw up an amortization schedule with monthly payments in the hopes of somehow balancing accounts. You would be treating the house no longer as a gift, but a purchase. God would no longer be the free benefactor. And you would be enslaved to a new set of demands that he never dreamed of putting on you. If grace is to be free - which is the very meaning of grace - we cannot view it as something to be repaid.

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.

But you ˹Israelites˺ turned away—except for a few of you—and were indifferent. 84. And ˹remember˺ when We took your covenant that you would neither shed each other’s blood nor expel each other from their homes, you gave your pledge and bore witness. 85. But here you are, killing each other and expelling some of your people from their homes, aiding one another in sin and aggression; and when those ˹expelled˺ come to you as captives, you still ransom them—though expelling them was unlawful for you.28 Do you believe in some of the Scripture and reject the rest? Is there any reward for those who do so among you other than disgrace in this worldly life and being subjected to the harshest punishment on the Day of Judgment? For God is never unaware of what you do.

When we lose a righteous person who is dear to us, we have the wonderful opportunity to honor that person by incorporating the best principles from his or her life into ours. What were his gifts? What were her talents? A desire to serve, a happy outlook on life, generosity with material possessions, an even greater generosity in having a heart that included everyone? Following the example of a loved one, we can love the Lord, make covenants with the Lord, and keep them faithfully. We too can seek to understand the Savior's great mission of atonement, redemption, and salvation. We too can seek to become worthy followers of the Son of God. And we too can anticipate that when the time comes for us to step through the veil of mortality, leaving our failing and pain-filled bodies behind, we will see the loving smile and feel the welcoming embrace, not only of our Heavenly Parents and of the Savior, but also of our loved ones who will greet us in full vigor, full remembrance, and full love. When we are in the valley of the shadow, it is a time of questions without answers. We ask, "How can I bear this? Why did such a good woman have to die? Why aren't my prayers being answered?" In this life, we will not receive answers to many questions of "why"—partly because the limitations of mortality prevent us from understanding the full plan. But I testify to you that the answer of faith is a powerful one, even in the most difficult of circumstances, because it does not depend on us—on our strength to endure, on our willpower, on the depth of our intellectual understanding, or on the resources we can accumulate. No, it depends on God, whose strength is omnipotence, whose understanding is that of eternity, and who has the will to walk beside us in love, sharing our burden. He could part the Red Sea before us or calm the angry storm that besets us, but these would be small miracles for the God of nature. Instead, he chooses to do something harder: He wants to transform human nature into divine nature. And thus, when our Red Sea blocks our way and when the storm threatens to overwhelm us, he enters the water with us, holding us in the hands of love, supporting us with the arms of mercy. When we emerge from the valley of the shadow, we will see that he was there with us all the time.

And God himself will have his servants, and his graces, tried and exercised by difficulties. He never intended us the reward for sitting still; nor the crown of victory, without a fight; nor a fight, without an enemy and opposition. Innocent Adam was unfit for his state of confirmation and reward, till he had been tried by temptation. therefore the martyrs have the most glorious crown, as having undergone the greatest trial. and shall we presume to murmur at the method of God? And Satan, having liberty to tempt and try us, will quickly raise up storms and waves before us, as soon as we are set to sea: which make young beginners often fear, that they shall never live to reach the haven. He will show thee the greatness of thy former sins, to persuade thee that they shall not be pardoned. he will show thee the strength of thy passions and corruption, to make thee think they will never be overcome. he will show thee the greatness of the opposition and suffering which thou art like to undergo, to make thee think thou shall never persevere. He will do his worst to poverty, losses , crosses, injuries, vexations, and cruelties, yea , and unkind dearest friends, as he did by Job, to ill of God, or of His service. If he can , he will make them thy enemies that are of thine own household. He will stir up thy own father, or mother, or husband, or wife, or brother, or sister, or children, against thee, to persuade or persecute thee from Christ: therefore Christ tells us, that if we hate not all these that is cannot forsake them, and use them as men do hated things; when they would turn us from him, we cannot be his disciples". Look for the worst that the devil can do against thee, if thou hast once lifted thyself against him, in the army of Christ, and resolvest, whatever it cost thee, to be saved. Read heb.xi. But How little cause you have to be discouraged, though earth and hell should do their worst , you may perceive by these few considerations. God is on your side, who hath all your enemies in his hand, and can rebuke them, or destroy them in a moment. O what is the breath or fury of dust or devils, against the Lord Almighty? "If God be for us, who can be against us?" read often that chapter, Rom. viii. In the day when thou didst enter into covenant with God, and he with thee, thou didst enter into the most impregnable rock and fortress, and house thyself in that castle of defense, where thought mayst (modestly)defy all adverse powers of earth or hell. If God cannot save thee, he is not God. And if he will not save thee, he must break his covenant. Indeed, he may resolve to save thee, not from affliction and persecution, but in it, and by it. But in all these sufferings you will "be more than conquerors, through Christ that loveth you;" that is, it is far more desirable and excellent, to conquer by patience, in suffering for Christ, than to conquer our persecutors in the field, by force arms. O think on the saints triumphant boastings in their God:" God is our refuge and strength, a very present help in trouble: therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea". when his " enemies were many" and "wrested his words daily," and "fought against him, and all their thoughts were against him, " yet he saith, "What time I am afraid, I will trust in thee. in God I will praise his word; in God I have put my trust: I will not fear what flesh can do unto me". Remember Christ's charge, " Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: fear him, which after he hath killed, hath power to cast into hell; yea, I say unto you , Fear him" if all the world were on they side, thou might yet have cause to fear; but to have God on thy side, is infinitely more. Practical works of Richard Baxter,Ch 2 Directions to Weak Christians for Their Establishment and Growth, page 43.

Israel, and you who call yourself Israel, the Church that calls itself Israel, and the revolt that calls itself Israel, and every nation chosen to be a nation – none of these lands is yours, all of you are thieves of holiness, all of you at war with Mercy. Who will say it? Will America say, We have stolen it, or France step down? Will Russia confess, or Poland say, We have sinned? All bloated on their scraps of destiny, all swaggering in the immunity of superstition. Ishmael, who was saved in the wilderness, and given shade in the desert, and a deadly treasure under you: has Mercy made you wise? Will Ishmael declare, We are in debt forever? Therefore the lands belong to none of you, the borders do not hold, the Law will never serve the lawless. To every people the land is given on condition. Perceived or not, there is a covenant, beyond the constitution, beyond sovereign guarantee, beyond the nation’s sweetest dreams of itself. The Covenant is broken, the condition is dishonoured, have you not noticed that the world has been taken away? You have no place, you will wander through yourselves from generation to generation without a thread. Therefore you rule over chaos, you hoist your flags with no authority, and the heart that is still alive hates you, and the remnant of Mercy is ashamed to look at you. You decompose behind your flimsy armour, your stench alarms you, your panic strikes at love. The land is not yours, the land has been taken back, your shrines fall through empty air, your tablets are quickly revised, and you bow down in hell beside your hired torturers, and still you count your battalions and crank out your marching songs. Your righteous enemy is listening. He hears your anthem full of blood and vanity, and your children singing to themselves. He has overturned the vehicle of nationhood, he has spilled the precious cargo, and every nation he has taken back. Because you are swollen with your little time. Because you do not wrestle with your angel. Because you dare to live without God. Because your cowardice has led you to believe that the victor does not limp.

If God were always visible, humans could not exist at all. “No one can see Me and live,” says God. “If we continue to hear the voice of God, we will die,” say the Israelites at Sinai. But if God is always invisible, hidden, imperceptible, then what difference does His existence make? It will always be as if He were not there. The answer to this dilemma is holiness. Holiness represents those points in space and time where God becomes vivid, tangible, a felt presence. Holiness is a break in the self-sufficiency of the material world, where infinity enters space and eternity enters time. In relation to time, it is Shabbat. In relation to space, it is the Tabernacle. These, in the Torah, are the epicentres of the sacred. We can now understand what makes them holy. Shabbat is the time when humans cease, for a day, to be creators and become conscious of themselves as creations. The Tabernacle is the space in which humans cease to be masters – “fill the earth and subdue it” – and become servants. Just as God had to practise self-restraint to make space for the finite, so human beings have to practise self-restraint to make space for the infinite. The holy, in short, is where human beings renounce their independence and self-sufficiency, the very things that are the mark of their humanity, and for a moment acknowledge their utter dependence on He who spoke and brought the universe into being. The universe is the space God makes for man. The holy is the space man makes for God. The secular is the emptiness created by God to be filled by a finite universe. The holy is the emptiness in time and space vacated by humans so that it can be filled by the infinite presence of God.

The first question we needed to address in response to the popular “Take America Back for God” slogan concerned the precedent of Jesus, and in this light we must judge that the slogan can lead us into temptation. The second concerns the meaning of the slogan itself. I, for one, confess to being utterly mystified by the phrase. If we are to take America back for God, it must have once belonged to God, but it’s not at all clear when this golden Christian age was. Were these God-glorifying years before, during, or after Europeans “discovered” America and carried out the doctrine of “manifest destiny”—the belief that God (or, for some, nature) had destined white Christians to conquer the native inhabitants and steal their land? Were the God-glorifying years the ones in which whites massacred these natives by the millions, broke just about every covenant they ever made with them, and then forced survivors onto isolated reservations? Was the golden age before, during, or after white Christians loaded five to six million Africans on cargo ships to bring them to their newfound country, enslaving the three million or so who actually survived the brutal trip? Was it during the two centuries when Americans acquired remarkable wealth by the sweat and blood of their slaves? Was this the time when we were truly “one nation under God,” the blessed time that so many evangelicals seem to want to take our nation back to? Maybe someone would suggest that the golden age occurred after the Civil War, when blacks were finally freed. That doesn’t quite work either, however, for the virtual apartheid that followed under Jim Crow laws—along with the ongoing violence, injustices, and dishonesty toward Native Americans and other nonwhites up into the early twentieth century—was hardly “God-glorifying.” (In this light, it should come as no surprise to find that few Christian Native Americans, African-Americans, or other nonwhites join in the chorus that we need to “Take America Back for God.”) If we look at historical reality rather than pious verbiage, it’s obvious that America never really “belonged to God.

Where are your monuments, your battles, martyrs? Where is your tribal memory? Sirs, in that gray vault. The sea. The sea has locked them up. The sea is History. First, there was the heaving oil, heavy as chaos; then, likea light at the end of a tunnel, the lantern of a caravel, and that was Genesis. Then there were the packed cries, the shit, the moaning: Exodus. Bone soldered by coral to bone, mosaics mantled by the benediction of the shark's shadow, that was the Ark of the Covenant. Then came from the plucked wires of sunlight on the sea floor the plangent harp of the Babylonian bondage, as the white cowries clustered like manacles on the drowned women, and those were the ivory bracelets of the Song of Solomon, but the ocean kept turning blank pages looking for History. Then came the men with eyes heavy as anchors who sank without tombs, brigands who barbecued cattle, leaving their charred ribs like palm leaves on the shore, then the foaming, rabid maw of the tidal wave swallowing Port Royal, and that was Jonah, but where is your Renaissance? Sir, it is locked in them sea sands out there past the reef's moiling shelf, where the men-o'-war floated down; strop on these goggles, I'll guide you there myself. It's all subtle and submarine, through colonnades of coral, past the gothic windows of sea fans to where the crusty grouper, onyx-eyed, blinks, weighted by its jewels, like a bald queen; and these groined caves with barnacles pitted like stone are our cathedrals, and the furnace before the hurricanes: Gomorrah. Bones ground by windmills into marl and cornmeal, and that was Lamentations - that was just Lamentations, it was not History; then came, like scum on the river's drying lip, the brown reeds of villages mantling and congealing into towns, and at evening, the midges' choirs, and above them, the spires lancing the side of God as His son set, and that was the New Testament. Then came the white sisters clapping to the waves' progress, and that was Emancipation - jubilation, O jubilation - vanishing swiftly as the sea's lace dries in the sun, but that was not History, that was only faith, and then each rock broke into its own nation; then came the synod of flies, then came the secretarial heron, then came the bullfrog bellowing for a vote, fireflies with bright ideas and bats like jetting ambassadors and the mantis, like khaki police, and the furred caterpillars of judges examining each case closely, and then in the dark ears of ferns and in the salt chuckle of rocks with their sea pools, there was the sound like a rumour without any echo of History, really beginning.

. . He feels himself disappear in the capaciousness of the universe. He has become the sagging net, the blind leper who must sleep under the stars . . . In the immensity of the cosmos, Rune feels he himself is nothing, an illusion. The difference between him and the leper is no difference at all, they are just manifestations of the universal consciousness. In this new awareness, the restless chattering in his head abruptly ceases. Just as the ocean manifests as a wave or surf, but neither wave nor surf is the ocean, so also the Creator—God or Brahma—generates an impression of a universe that takes the form of a Swedish doctor, or a blind leper. Rune is real. The leper is real. The fishing net is real. Yet it is all maya, their separateness an illusion. All is one. The universe is nothing but a speck of foam on a limitless ocean that is the Creator. He feels euphoric and unburdened—the peace of God, which passeth all understanding.

The English word Atonement comes from the ancient Hebrew word kaphar, which means to cover. When Adam and Eve partook of the fruit and discovered their nakedness in the Garden of Eden, God sent Jesus to make coats of skins to cover them. Coats of skins don’t grow on trees. They had to be made from an animal, which meant an animal had to be killed. Perhaps that was the very first animal sacrifice. Because of that sacrifice, Adam and Eve were covered physically. In the same way, through Jesus’ sacrifice we are also covered emotionally and spiritually. When Adam and Eve left the garden, the only things they could take to remind them of Eden were the coats of skins. The one physical thing we take with us out of the temple to remind us of that heavenly place is a similar covering. The garment reminds us of our covenants, protects us, and even promotes modesty. However, it is also a powerful and personal symbol of the Atonement—a continuous reminder both night and day that because of Jesus’ sacrifice, we are covered. (I am indebted to Guinevere Woolstenhulme, a religion teacher at BYU, for insights about kaphar.) Jesus covers us (see Alma 7) when we feel worthless and inadequate. Christ referred to himself as “Alpha and Omega” (3 Nephi 9:18). Alpha and omega are the first and last letters of the Greek alphabet. Christ is surely the beginning and the end. Those who study statistics learn that the letter alpha is used to represent the level of significance in a research study. Jesus is also the one who gives value and significance to everything. Robert L. Millet writes, “In a world that offers flimsy and fleeting remedies for mortal despair, Jesus comes to us in our moments of need with a ‘more excellent hope’ (Ether 12:32)” (Grace Works, 62). Jesus covers us when we feel lost and discouraged. Christ referred to Himself as the “light” (3 Nephi 18:16). He doesn’t always clear the path, but He does illuminate it. Along with being the light, He also lightens our loads. “For my yoke is easy,” He said, “and my burden is light” (Matthew 11:30). He doesn’t always take burdens away from us, but He strengthens us for the task of carrying them and promises they will be for our good. Jesus covers us when we feel abused and hurt. Joseph Smith taught that because Christ met the demands of justice, all injustices will be made right for the faithful in the eternal scheme of things (see Teachings, 296). Marie K. Hafen has said, “The gospel of Jesus Christ was not given us to prevent our pain. The gospel was given us to heal our pain” (“Eve Heard All These Things,” 27). Jesus covers us when we feel defenseless and abandoned. Christ referred to Himself as our “advocate” (D&C 29:5): one who believes in us and stands up to defend us. We read, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler” (Psalm 18:2). A buckler is a shield used to divert blows. Jesus doesn’t always protect us from unpleasant consequences of illness or the choices of others, since they are all part of what we are here on earth to experience. However, He does shield us from fear in those dark times and delivers us from having to face those difficulties alone. … We’ve already learned that the Hebrew word that is translated into English as Atonement means “to cover.” In Arabic or Aramaic, the verb meaning to atone is kafat, which means “to embrace.” Not only can we be covered, helped, and comforted by the Savior, but we can be “encircled about eternally in the arms of his love” (2 Nephi 1:15). We can be “clasped in the arms of Jesus” (Mormon 5:11). In our day the Savior has said, “Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love” (D&C 6:20). (Brad Wilcox, The Continuous Atonement, pp. 47-49, 60).

During a British conference on comparative religions, experts from around the world debated what, if any, belief was unique to the Christian faith. They began eliminating possibilities. Incarnation? Other religions had different versions of gods appearing in human form. Resurrection? Again, other religions had accounts of return from death. The debate went on for some time until C. S. Lewis wandered into the room. “What’s the rumpus about?” He asked, and heard in reply that his colleagues were discussing Christianity’s unique contribution among world religions. Lewis responded, “Oh, that’s easy. It’s grace.” After some discussion, the conferees had to agree. The notion of God’s love coming to us free of charge, no strings attached, seems to go against every instinct of humanity. The Buddhist eight-fold path, the Hindu doctrine of karma, the Jewish covenant, and Muslim code of law—each of these offers a way to earn approval. Only Christianity dares to make God’s love unconditional

His hand slid up my back, leaving a trail of fire in its wake, and his lips moved across my cheek, stopping to hover above mine. I forgot how to breathe, and most importantly, how to think. He moved, ever so slightly, and his lips brushed across mine once, and then twice. It was such a soft, beautiful kiss, but when the kiss deepened, it wasn’t a shy one. This was one of dangerously pent-up need, a desire that’d been denied far too long. The kiss felt fierce, demanding, and soul burning. Aiden pulled me to him, pressing me right up against his body. And when he kissed me again, it left both of us breathless. Our hands tangled with each other’s bodies as we made it back to his bedroom. My hands found their way under his shirt and over the taut skin of his sides. We separated long enough for me to get the shirt off, and gods, each hard ripple was as breathtaking as I’d imagined. Easing me down on his bed, his hands glided from my face to my arms. Next his hand traveled over my stomach, then my hip, and under the hem of my dress. Somehow, the top of my dress ended up at my waist, and his mouth moved over my body. I melted into him, his kisses, and his touch. My fingers dug into the tight skin of his arms, and my insides were in tight coils. Every place our bodies touched, sparks flew. Aiden pulled his lips away from mine, and I made a sound of protest, but then his mouth trailed across my throat and to the base of my neck. My skin burned and my thoughts were on fire. His name was barely a whisper, but I felt his lips curve against my skin.

Deacon met my glare with an impish grin. “Anyway, did you celebrate Valentine’s Day when you were slumming with the mortals?” I blinked. “Not really. Why?” Aiden snorted and then disappeared into one of the rooms. “Follow me,” Deacon said. “You’re going to love this. I just know it.” I followed him down the dimly-lit corridor that was sparsely decorated. We passed several closed doors and a spiral staircase. Deacon went through an archway and stopped, reaching along the wall. Light flooded the room. It was a typical sunroom, with floor-to-ceiling glass windows, wicker furniture, and colorful plants. Deacon stopped by a small potted plant sitting on a ceramic coffee table. It looked like a miniature pine tree that was missing several limbs. Half the needles were scattered in and around the pot. One red Christmas bulb hung from the very top branch, causing the tree to tilt to the right. “What do you think?” Deacon asked. “Um… well, that’s a really different Christmas tree, but I’m not sure what that has to do with Valentine’s Day.” “It’s sad,” Aiden said, strolling into the room. “It’s actually embarrassing to look at. What kind of tree is it, Deacon?” He beamed. “It’s called a Charlie Brown Christmas Tree.” Aiden rolled his eyes. “Deacon digs this thing out every year. The pine isn’t even real. And he leaves it up from Thanksgiving to Valentine’s Day. Which thank the gods is the day after tomorrow. That means he’ll be taking it down.” I ran my fingers over the plastic needles. “I’ve seen the cartoon.” Deacon sprayed something from an aerosol can. “It’s my MHT tree.” “MHT tree?” I questioned. “Mortal Holiday Tree,” Deacon explained, and smiled. “It covers the three major holidays. During Thanksgiving it gets a brown bulb, a green one for Christmas, and a red one for Valentine’s Day.” “What about New Year’s Eve?” He lowered his chin. “Now, is that really a holiday?” “The mortals think so.” I folded my arms. “But they’re wrong. The New Year is during the summer solstice,” Deacon said. “Their math is completely off, like most of their customs. For example, did you know that Valentine’s Day wasn’t actually about love until Geoffrey Chaucer did his whole courtly love thing in the High Middle Ages?” “You guys are so weird.” I grinned at the brothers. “That we are,” Aiden replied. “Come on, I’ll show you your room.” “Hey Alex,” Deacon called. “We’re making cookies tomorrow, since it’s Valentine’s Eve.” Making cookies on Valentine’s Eve? I didn’t even know if there was such a thing as Valentine’s Eve. I laughed as I followed Aiden out of the room. “You two really are opposites.” “I’m cooler!” Deacon yelled from his Mortal Holiday Tree room

What though some suffer and die, what though they lay down their lives for the testimony of Jesus and the hope of eternal life--so be it--all these things have prevailed from Adam's day to ours. They are all part of the eternal plan; and those who give their "all" in the gospel cause shall receive the Lord's "all" in the mansions which are prepared. . . . We have yet to gain that full knowledge and understanding of the doctrines of salvation and the mysteries of the kingdom that were possessed by many of the ancient Saints. O that we knew what Enoch and his people knew! Or that we had the sealed portion of the Book of Mormon, as did certain of the Jaredites and Nephites! How can we ever gain these added truths until we believe in full what the Lord has already given us in the Book of Mormon, in the Doctrine and Covenants, and in the inspired changes made by Joseph Smith in the Bible? Will the Lord give us the full and revealed account of the creation as long as we believe in the theories of evolution? Will he give us more guidance in governmental affairs as long as we choose socialistic ways which lead to the overthrow of freedom? We have yet to attain that degree of obedience and personal righteousness which will give us faith like the ancients: faith to multiply miracles, move mountains, and put at defiance the armies of nations; faith to quench the violence of fire, divide seas and stop the mouths of lions; faith to break every band and to stand in the presence of God. Faith comes in degrees. Until we gain faith to heal the sick, how can we ever expect to move mountains and divide seas? We have yet to receive such an outpouring of the Spirit of the Lord in our lives that we shall all see eye to eye in all things, that every man will esteem his brother as himself, that there will be no poor among us, and that all men seeing our good works will be led to glorify our Father who is in heaven. Until we live the law of tithing how can we expect to live the law of consecration? As long as we disagree as to the simple and easy doctrines of salvation, how can we ever have unity on the complex and endless truths yet to be revealed? We have yet to perfect our souls, by obedience to the laws and ordinances of the gospel, and to walk in the light as God is in the light, so that if this were a day of translation we would be prepared to join Enoch and his city in heavenly realms. How many among us are now prepared to entertain angels, to see the face of the Lord, to go where God and Christ are and be like them? . . . Our time, talents, and wealth must be made available for the building up of his kingdom. Should we be called upon to sacrifice all things, even our lives, it would be of slight moment when weighed against the eternal riches reserved for those who are true and faithful in all things. [Ensign, Apr. 1980, 25]