Faith Remedy Quotes

Low self-esteem causes me to believe that I have so little worth that my response does not matter. With repentance, however, I understand that being worth so much to God is why my response is so important. Repentance is remedial work to mend our minds and hearts, which get bent by sin.

Come, come, you wasp; i' faith, you are too angry. Katherine: If I be waspish, best beware my sting. Petruchio: My remedy is then, to pluck it out. Katherine: Ay, if the fool could find where it lies. Petruchio: Who knows not where a wasp does wear his sting? In his tail. Katherine: In his tongue. Petruchio: Whose tongue? Katherine: Yours, if you talk of tails: and so farewell. Petruchio: What, with my tongue in your tail? Nay, come again, Good Kate; I am a gentleman.

Interestingly, God's remedy for Elijah's depression was not a refresher course in theology but food and sleep... Before God spoke to him at all, Elijah was fed twice and given a good chance to sleep. Only then, and very gently, did God confront him with his error. This is always God's way. Having made us as human beings, He respects our humanness and treats us with integrity. That is, He treats us true to the truth of who we are. It is human beings and not God who have made spirituality impractical.

In depression this faith in deliverance, in ultimate restoration, is absent. The pain is unrelenting, and what makes the condition intolerable is the foreknowledge that no remedy will come- not in a day, an hour, a month, or a minute. If there is mild relief, one knows that it is only temporary; more pain will follow. It is hopelessness even more than pain that crushes the soul. So the decision-making of daily life involves not, as in normal affairs, shifting from one annoying situation to another less annoying- or from discomfort to relative comfort, or from boredom to activity- but moving from pain to pain. One does not abandon, even briefly, one’s bed of nails, but is attached to it wherever one goes. And this results in a striking experience- one which I have called, borrowing military terminology, the situation of the walking wounded. For in virtually any other serious sickness, a patient who felt similar devistation would by lying flat in bed, possibly sedated and hooked up to the tubes and wires of life-support systems, but at the very least in a posture of repose and in an isolated setting. His invalidism would be necessary, unquestioned and honorably attained. However, the sufferer from depression has no such option and therefore finds himself, like a walking casualty of war, thrust into the most intolerable social and family situations. There he must, despite the anguish devouring his brain, present a face approximating the one that is associated with ordinary events and companionship. He must try to utter small talk, and be responsive to questions, and knowingly nod and frown and, God help him, even smile. But it is a fierce trial attempting to speak a few simple words.

Set faith at work on Christ for the killing of thy sin. His blood is the great sovereign remedy for sin-sick souls. Live in this, and thou wilt die a conqueror; yea, thou wilt, through the good providence of God, live to see thy lust dead at thy feet.

In the intelligent man faith is the only remedy for anguish. The fool is cured by “reason,” “progress,” alcohol, work.

In depression this faith in deliverance, in ultimate restoration, is absent. The pain is unrelenting, and what makes the condition intolerable is the foreknowledge that no remedy will come—not in a day, an hour, a month, or a minute.

God is a surgeon, the soul is a patient, and love is the remedy.

As sinners we are like addicts - addicted to ourselves and our own projects. The theology of glory simply seeks to give those projects eternal legitimacy. The remedy for the theology of glory, therefore, cannot be encouragement and positive thinking, but rather the end of the addictive desire. Luther says it directly: "The remedy for curing desire does not lie in satisfying it, but in extinguishing it." So we are back to the cross, the radical intervention, end of the life of the old and the beginning of the new. Since the theology of glory is like addiction and not abstract doctrine, it is a temptation over which we have no control in and of ourselves, and from which we must be saved. As with the addict, mere exhortation and optimistic encouragement will do no good. It may be intended to build up character and self-esteem, but when the addict realizes the impossibility of quitting, self-esteem degenerates all the more. The alcoholic will only take to drinking in secret, trying to put on the facade of sobriety. As theologians of glory we do much the same. We put on a facade of religious propriety and piety and try to hide or explain away or coddle our sins.... As with the addict there has to be an intervention, an act from without. In treatment of alcoholics some would speak of the necessity of 'bottoming out,' reaching the absolute bottom where one can no longer escape the need for help. Then it is finally evident that the desire can never be satisfied, but must be extinguished. In matters of faith, the preaching of the cross is analogous to that intervention. It is an act of God, entirely from without. It does not come to feed the religious desires of the Old Adam and Eve but to extinguish them. They are crucified with Christ to be made new.

Today, the world is full of broken hearts. This is something that can only be remedied by faith, hope and love.

In a few more days I'd anticipated telling Veronika that our injections had cured her heart condition. But in light of her unscheduled departure form Villette my telling that particular lie will not be required. The majority of people who attempt suicide repeat that attempt until they succeed. I took a risk in lying to her about her condition, i decided to test the only remedy i have come to have any faith in: awareness of life. Until she finds out from some other doctor that she is perfectly healthy. She'll consider each day a miracle. Which in my view it is.

Most of us are painfully aware that we’re not perfect parents. We’re also deeply grieved that we don’t have perfect kids. But the remedy to our mutual imperfections isn’t more law, even if it seems to produce tidy or polite children. Christian children (and their parents) don’t need to learn to be “nice.” They need death and resurrection and a Savior who has gone before them as a faithful high priest, who was a child himself, and who lived and died perfectly in their place. They need a Savior who extends the offer of complete forgiveness, total righteousness, and indissoluble adoption to all who will believe. This is the message we all need. We need the gospel of grace and the grace of the gospel. Children can’t use the law any more than we can, because they will respond to it the same way we do. They’ll ignore it or bend it or obey it outwardly for selfish purposes, but this one thing is certain: they won’t obey it from the heart, because they can’t. That’s why Jesus had to die.

But when men have at hand a remedy more agreeable to their corrupt will, marriage is almost expulsed. And therefore there are with you seen infinite men that marry not, but chose rather a libertine and impure single life, than to be yoked in marriage; and many that do marry, marry late, when the prime and strength of their years is past. And when they do marry, what is marriage to them but a very bargain; wherein is sought alliance, or portion, or reputation, with some desire (almost indifferent) of issue; and not the faithful nuptial union of man and wife, that was first instituted.

Today everybody admits that something is wrong with the world, and the critics of Christianity are the very people who feel this most. The most violent attacks on religion come from those who are most anxious to change the world, and they attack Christianity because they think that it is an obstructive force that stands in the way of a real reform of human life. There has seldom been a time in which men were more dissatisfied with life and the more conscious of the need for deliverance, and if they turn away from Christianity it is because they feel that Christianity is a servant of the established order and that it has no real power or will to change the world and to rescue man from his present difficulties. They have lost their faith in the old spiritual traditions that inspired civilization in the past, and they tend to look for a solution in some external practical remedy such as communism, or the scientific organisation of life; something definite and objective that can be applied to society as a whole.

This Christian claim [of universal validity] is naturally offensive to the adherents of every other religious system. It is almost as offensive to modern man, brought up in the atmosphere of relativism, in which tolerance is regarded almost as the highest of the virtues. But we must not suppose that this claim to universal validity is something that can quietly be removed from the Gospel without changing it into something entirely different from what it is... Jesus' life, his method, and his message do not make sense, unless they are interpreted in the light of his own conviction that he was in fact the final and decisive word of God to men... For the human sickness there is one specific remedy, and this is it. There is no other.

Contrary to popular opinion, all religions are not alike. Their followers see the world in very distinct ways. Their understandings of the human condition proceed from different assumptions, leading them to propose different remedies. If I had been able to resist the wisdom they offered me - if I had been able to keep my Christian glasses on, so that I only saw what those prescription lenses allowed me to see - then I might have emerged unchanged. But that is now how it went for me.

Despondency, is not a virtue; I believe it is a vice. I am heartily ashamed of myself for falling into it, but I am sure there is no remedy for it like a holy faith in God.

In the false American imagination, West Virginia is a joke or else it's a charity case; but more than anything it is unseen, an invisible architecture of labor and struggle; and incarceration shares this invisibility, hidden at the center of everything; our slipshod remedy for an abiding fear, danger pinned to human bodies and then slotted into bunk beds you can't see from any highway.

Christianity holds that man, no matter how hard he tries, cannot reach God. Man cannot ascend to God’s level because God’s level is too high. Therefore there is only one remedy: God must come down to man’s level. Scandalous though it may seem, God must, quite literally, become man and assume the burden of man’s sins. Christians believe that this was the great sacrifice performed by Christ. If we accept Christ’s sacrifice on the basis of faith, we will inherit God’s gift of salvation. That’s it. That is the essence of Christianity. To some it may seem ridiculously simple. In this simplicity, however, there is considerable depth and richness.

The Faces of Love Love is a muse for the poet; a gift for the thankful; a remedy for the heartbroken; a game for the powerful; a tragic comedy for the poor; a raison d'etre for the non-believer; a proof of God's presence for the faithful.

Relying on physical remedies alone was often seen as downright ungodly: in England, Puritan minister John Sym advised “caution” that people “dote not upon, nor trust, or ascribe too much to physical means; but that we carefully look and pray to God for a blessing by the warrantable use of them.” To do otherwise—to rely on a physic or powder alone—would be to put the material above the spiritual. That was why a strictly mechanical approach to medicine was considered dangerously atheistic.

Set faith at work on Christ for the killing of thy sin. His blood is the great sovereign remedy for sin-sick souls. Live in this, and thou wilt die a conqueror; yea, thou wilt, through the good providence of God, live to see thy lust dead at thy feet.31

Still—if I have read religious history aright—faith, hope, and charity have not always been found in a direct ratio with a sensibility to the three concords, and it is possible—thank Heaven!—to have very erroneous theories and very sublime feelings. The raw bacon which clumsy Molly spares from her own scanty store that she may carry it to her neighbour's child to "stop the fits," may be a piteously inefficacious remedy; but the generous stirring of neighbourly kindness that prompted the deed has a beneficent radiation that is not lost.

Let, then, thy soul by faith be exercised with such thoughts and apprehensions as these: “I am a poor, weak creature; unstable as water, I cannot excel. This corruption is too hard for me, and is at the very door of ruining my soul; and what to do I know not. My soul is become as parched ground, and an habitation of dragons. I have made promises and broken them; vows and engagements have been as a thing of nought. Many persuasions have I had that I had got the victory and should be delivered, but I am deceived; so that I plainly see, that without some eminent succour and assistance, I am lost, and shall be prevailed on to an utter relinquishment of God. But yet, though this be my state and condition, let the hands that hang down be lifted up, and the feeble knees be strengthened. Behold, 32the Lord Christ, that hath all fulness of grace in his heart, all fulness of power in his hand, he is able to slay all these his enemies. There is sufficient provision in him for my relief and assistance. He can take my drooping, dying soul and make me more than a conqueror.33 ‘Why sayest thou, O my soul, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint,’ Isa. xl. 27–31. He can make the ‘dry, parched ground of my soul to become a pool, and my thirsty, barren heart as springs of water;’ yea, he can make this ‘habitation of dragons,’ this heart, so full of abominable lusts and fiery temptations, to be a place for ‘grass’ and fruit to himself,” Isa. xxxv. 7. So God staid Paul, under his temptation, with the consideration of the sufficiency of his grace: “My grace is sufficient for thee,” 2 Cor. xii. 9. Though he were not immediately so far made partaker of it as to be freed from his temptation, yet the sufficiency of it in God, for that end and purpose, was enough to stay his spirit. I say, then, by faith, be much in the consideration of that supply and the fulness of it that is in Jesus Christ, and how he can at any time give thee strength and deliverance. Now, if hereby thou dost not find success to a conquest, yet thou wilt be staid in the chariot, that thou shalt not fly out of the field until the battle be ended; thou wilt be kept from an utter despondency and a lying down under thy unbelief, or a turning aside to false means and remedies, that in the issue will not relieve thee. The efficacy of this consideration will be found only in the practice.

News, like men, traveled slowly; intelligence of Barbarossa’s death in Cilicia took four months to reach Germany.16 Medieval man could eat his breakfast without being disturbed by the industriously collected calamities of the world; or those that came to his ken were fortunately too old for remedy.

That is precisely where we are in the church. You have to work on people for weeks to get them to see that they are in a rut. It would be cruel to do if there was not a remedy. But the justice of God is on the side of the confessing sinner. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). Because Jesus Christ died, because He was God and because He was man, His atonement was absolutely and fully efficacious. All of the attributes of God are on the side of the person who confesses his or her sin and turns and runs to the feet of Jesus.

Do not believe that you can find a universal remedy for evil conditions or immoral practices in effecting a fundamental change in society (as by State Socialism). And do not pin too much faith in legislation. Remedial institutions are apt to fall under control of the enemy and to become instruments of oppression.6

Cease your complaining and fretting; none of these things which you blame are the cause of your poverty; the cause is within yourself, and where the cause is, there is the remedy. The very fact that you are a complainer, shows that you deserve your lot; shows that you lack that faith which is the ground of all effort and progress.

That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician. This, verily, is the truth, and all else naught but error.

The root of all sin goes back to the garden of Eden. The result of Adam and Eve’s disobedience was exile for them and all their descendants after them. Living in exile means living in a perpetual state of disconnection and separation that ultimately leads to death if not remedied. There are four aspects to exile: spiritual, emotional, relational, and physical.

There is, however, and thankfully, a remedy for all our fears. That remedy comes as a person, and the means through which He provides the comfort, along with the Holy Spirit, is through His Word. To fight our fears, we will look at God’s sovereignty and love and watch our fears dissipate as we apply God’s Word to our lives. The very thing we are holding on to (control) is, ironically, the thing we most need to let go of.

I am persuaded that our understanding of the heart of the Christian vision of life is enriched by using multiple biblical images for the human problem and its remedy. The problem is not simply that we have been bad and have rebelled against God (though that may be true), but that we are blind, estranged, lost, in exile, self-centered, wounded, sick, paralyzed, in bondage, grasping, and so forth. Forgiveness doesn't speak to these issues.

Ah! sinner, remember this, there is no way on earth effectually to be rid of the guilt, filth, and power of sin, but by believing in a Saviour. It is not resolving, it is not complaining, it is not mourning, but believing, that will make thee divinely victorious over that body of sin that to this day is too strong for thee, and that will certainly be thy ruin, if it be not ruined by a hand of faith." (Precious Remedies Against Satan's Devices, 220)

We are all seeking the steady beauty of the One who made us, we are all desperate for His breath on our skin, His lips on ours to ease the crushing weight of the world we feel pressing in on that deep, empty place in our hearts. Where matters of faith are concerned, everything is remedial. Carlson, Angela Doll (2014-09-09). Nearly Orthodox: On being a modern woman in an ancient tradition (Kindle Locations 119-121). Ancient Faith Publishing. Kindle Edition.

the desire to make the horse happy and the cabman happy, had reached the point of a bizarre longing to take them to bed with him.  And that, he knew, was impossible.  For Stevie was not mad.  It was, as it were, a symbolic longing; and at the same time it was very distinct, because springing from experience, the mother of wisdom.  Thus when as a child he cowered in a dark corner scared, wretched, sore, and miserable with the black, black misery of the soul, his sister Winnie used to come along, and carry him off to bed with her, as into a heaven of consoling peace.  Stevie, though apt to forget mere facts, such as his name and address for instance, had a faithful memory of sensations.  To be taken into a bed of compassion was the supreme remedy, with the only one disadvantage of being difficult of application on a large scale.  And looking at the cabman, Stevie perceived this clearly, because he was reasonable.

Alice's predicament in Wonderland is a familiar one to modern women: She's a post-Enlightenment girl in a persistently feudal world. She perceives herself as a subject with inalienable rights, but she's perceived, variously, as an interloper, a servant, a threat, an object, a bother, a girl. Alice believes this can be remedied with information. She believes that if she explains and assets herself, if she reasonably points out the facts, then she will shift the perception. At the very least, she thinks, she can learn the rules and fit in. So, she tries. She takes others' good faith for granted. She makes her case again and again. She tries to learn their rules. But she is eternally frustrated, because Wonderland is governed not by reason or rules but by ideology, faith, superstition, and fear. Something is real if you believe it's real, if you continually affirm its existence. It disappears if you don't, subsumed into a parallel universe.

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).

Do you think if I could help it, I would sit still with folded hands, content to mourn? Do you not believe that as long as hope remained I would be up and doing? I mourn because what has occurred cannot be helped. The reason you give me for not grieving, is the very sole reason of my grief. Give me nobler and higher reasons for enduring meekly what my Father sees fit to send, and I will try earnestly and faithfully to be patient; but mock me not, or any other mourner, with the speech, "Do not grieve, for it cannot be helped. It is past remedy.

Apart from the regime of the Last Man, the other nightmare that plagued Nietzsche was the 'long plentitude and sequence of breakdown, destruction, ruin, and cataclysm that is now impending' as a result of the Death of God. The Death of God resulted when Christianity's chief virtue, truthfulness, was at last turned against religion. The search for historical truth resulted in skepticism about the transcendent claims of religion, and 'eventually turned against morality, discovered its teleology, its partial perspective....' Luther was an archetypical Christian who, impelled by the love of truth 'surrendered the holy books to everyone - until they finally came into the hands of the philologists, who are the destroyers of every faith that rests on books.' At times, it appears that for Nietzsche the death of God was a supremely liberating event, and one to be celebrated. On the other hand, he also speaks of an 'approaching gloom' which will overwhelm Europe as morality gradually perishes: 'this is the great spectacle in a hundred acts reserved for the next two centuries in Europe - the most terrible, most questionable, and perhaps also the most hopeful of all spectacles. -' So although Nietzsche harbors hopes for an eventual transvaluation of all values, he does not by any means consider this a foregone conclusion, nor does he look forward to the gloom and cataclysm that will result between the death of the old values and the birth of the new. 'Nihilism represents a pathological transitional stage,' he writes; and he wonders 'whether the productive forces are not yet strong enough, or whether decadence still hesitates and has not yet invented its remedies.

It seems obvious that throughout history, as one of the few professions open to women, midwifery must have attracted women of unusual intelligence, competence, and self-respect§. While acknowledging that many remedies used by the witches were “purely magical” and worked, if at all, by suggestion, Ehrenreich and English point out an important distinction between the witch-healer and the medical man of the late Middle Ages: . . . the witch was an empiricist; She relied on her senses rather than on faith or doctrine, she believed in trial and error, cause and effect. Her attitude was not religiously passive, but actively inquiring. She trusted her ability to find ways to deal with disease, pregnancy and childbirth—whether through medication or charms. In short, her magic was the science of her time. By contrast: There was nothing in late mediaeval medical training that conflicted with church doctrine, and little that we would recognize as “science”. Medical students . . . spent years studying Plato, Aristotle and Christian theology. . . . While a student, a doctor rarely saw any patients at all, and no experimentation of any kind was taught. . . . Confronted with a sick person, the university-trained physician had little to go on but superstition. . . . Such was the state of medical “science” at the time when witch-healers were persecuted for being practitioners of “magic”.15 Since asepsis and the transmission of disease through bacteria and unwashed hands was utterly unknown until the latter part of the nineteenth century, dirt was a presence in any medical situation—real dirt, not the misogynistic dirt associated by males with the female body. The midwife, who attended only women in labor, carried fewer disease bacteria with her than the physician.

Herzen is terrified of the oppressors, but he is terrified of the liberators too. He is terrified of them because for him they are the secular heirs of the religious bigots of the ages of faith; because anybody who has a cut and dried scheme, a straitjacket which he wishes to impose on humanity as the sole possible remedy for all human ills, is ultimately bound to create a situation intolerable for free human beings, for men like himself who want to express themselves, who want to have some area in which to develop their own resources, and are prepared to respect the originality, the spontaneity, the natural impulse towards self-expression on the part of other human beings too.

When I Find It Difficult to Trust Him Trust in the Lord with all your heart, and lean not on your own understanding. PROVERBS 3:5 HAS YOUR HUSBAND ever done something you feel has violated your trust in him? It doesn’t have to be anything as terrible as infidelity. It could be financial irresponsibility, or some kind of lie or deception, or hurtful treatment of you, or a confidence he shared with someone else. Whatever it is, you can find yourself wary—always suspecting he may do the same thing again. Yet there must be trust in your marriage relationship or you can never move forward. Living in such a close relationship without trust is not living at all. It’s remarkably sad to not be able to trust the one we are supposed to trust the most. If this has happened to you, it must be remedied, rectified, and resolved. Only God can truly restore the kind of trust you need to have. If your husband has done something to lose your trust, pray that God will lead him to complete repentance. Pray also that your heart will be willing to forgive him. This can be especially hard if he is a repeat offender, but it is not too hard for God to work forgiveness in your heart if you are willing. Ask God to set you free of all anger, frustration, disappointment, fear, and resentment. The most important thing to do after you have prayed for your husband’s repentance and your forgiveness is to pray you will trust God to work a miracle in your husband’s heart and yours as well. You have to first decide that You will trust God with all your heart and not lean on your own understanding. Then He will enable you to trust your husband again. My Prayer to God LORD, I confess any time when I have lost faith in my husband and don’t have full trust in him. I know that is not the way You want me to live. Help us both to have faith in each other and not live in constant distrust, bracing ourselves for what violation of trust is going to happen next. Where my distrust is unfounded, I pray You would help me to see that and enable me to step out in trust of him again. Where my distrust is legitimate because he has truly violated that trust, I ask for a miracle of restoration. First of all, I pray You would lead my husband to total repentance. Bring him to his knees before You in confession so he can be restored. I pray he will be sincerely apologetic to me as well. Second, help me to forgive him so completely that I can trust him fully without reservation again. And last, but most important of all, help me to trust You with all my heart to rectify this situation. Work powerfully in my husband to make him trustworthy, and do a work in me to make me trusting. Help me to not depend on my own reasoning, but rather to depend on Your ability to transform us both. In Jesus’ name I pray.

Thou hast hit it: come, sit on me. Kath. Asses are made to bear, and so are you. Pet. Women are made to bear, and so are you. Kath. No such jade as bear you, if me you mean.202 Pet. Alas! good Kate, I will not burden thee; For, knowing thee to be but young and light,— Kath. Too light for such a swain as you to catch, And yet as heavy as my weight should be. Pet. Should be! should buz! Kath. Well ta’en, and like a buzzard. Pet. O slow-wing’d turtle! shall a buzzard take thee?208 Kath. Ay, for a turtle, as he takes a buzzard. Pet. Come, come, you wasp; i’ faith you are too angry. Kath. If I be waspish, best beware my sting. Pet. My remedy is, then, to pluck it out.212 Kath. Ay, if the fool could find it where it lies. Pet. Who knows not where a wasp does wear his sting? In his tail. Kath. In his tongue. Pet. Whose tongue? Kath. Yours, if you talk of tails; and so farewell.216 Pet. What! with my tongue in your tail? nay, come again.

One comfort is to be found in a God whose power is in His magnanimity as well as His wisdom. These two traits mean that His divine energies are spent not in precluding chaos but in reordering it, not in preventing suffering but in alchemizing it, not in disallowing error but in transmuting it into goodness. Satan’s unhindered efforts in the garden were simply assimilated into God’s greater purpose. The malice of the biblical Joseph’s brothers became instrumental in their entire household’s salvation. (“The brothers of Joseph could have never done him so much good with their love and favor as they did him with their malice and hatred,” Thomas More noted.17) In the supernal instance of this principle, according to the felix culpa of Christian tradition, the expulsion from the garden was a happy catastrophe, since it brought forth a remedy that more than compensated for the loss of Eden. Christ’s sacrifice, so dazzling in its overflowing grace and mercy, made it possible for us, in leaving Eden, to return Home. p78-9

has tended to ignore the forces of mental healing, the psychical “will-to-health” — has failed to take into practical account the fact that, besides such medicaments as arsenic and camphor, there are other remedies to stimulate a flagging vitality; purely spiritual remedies, such as courage, self-confidence, faith, vigorous optimism. Much as our reason may revolt against the futility of the teaching of those who want to kill bacilli by “mind,” to counteract syphilitic infection by “truth,” and to nullify the disastrous effect of arteriosclerosis by “God,” we should make a great mistake were we to ignore the energy which this doctrine can furnish to one who believes in it. We should be closing our eyes to the truth were we to deny that Christian Science has achieved wonderful successes, and, by the profundity of its faith, has brought consolation to numberless persons in moments of despair. Perhaps it is but an intoxicant, is but “dope,” giving no more than a transient support to the nerves as does camphor or caffeine, and temporarily arresting the advance of disease. Still, in giving this temporary relief, it shows once more how the power of the mind can come to the help of the body.

In these cases it is not enough that the unhappy man should desire truth; he must desire health. Nothing can save him but a blind hunger for normality, like that of a beast. A man cannot think himself out of mental evil; for it is actually the organ of thought that has become diseased, ungovernable, and, as it were, independent. He can only be saved by will or faith. The moment his mere reason moves, it moves in the old circular rut; he will go round and round his logical circle, just as a man in a third-class carriage on the Inner Circle will go round and round the Inner Circle unless he performs the voluntary, vigorous, and mystical act of getting out at Gower Street. Decision is the whole business here; a door must be shut for ever. Every remedy is a desperate remedy. Every cure is a miraculous cure. Curing a madman is not arguing with a philosopher; it is casting out a devil. And however quietly doctors and psychologists may go to work in the matter, their attitude is profoundly intolerant—as intolerant as Bloody Mary. Their attitude is really this: that the man must stop thinking, if he is to go on living. Their counsel is one of intellectual amputation. If thy head offend thee, cut it off; for it is better, not merely to enter the Kingdom of Heaven as a child, but to enter it as an imbecile, rather than with your whole intellect to be cast into hell—or into Hanwell.

The belief that order must be intentionally generated and imposed upon society by institutional authorities continues to prevail. This centrally-directed model is premised upon what F.A. Hayek called “the fatal conceit,” namely, the proposition “that man is able to shape the world according to his wishes,”3 or what David Ehrenfeld labeled “the arrogance of humanism.”4That such practices have usually failed to produce their anticipated results has generally led not to a questioning of the model itself, but to the conclusion that failed policies have suffered only from inadequate leadership, or a lack of sufficient information, or a failure to better articulate rules. Once such deficiencies have been remedied, it has been supposed, new programs can be implemented which, reflective of this mechanistic outlook, will permit government officials to “fine tune” or “jump start” the economy, or “grow” jobs, or produce a “quick fix” for the ailing government school system. Even as modern society manifests its collapse in the form of violent crime, economic dislocation, seemingly endless warfare, inter-group hostilities, the decay of cities, a growing disaffection with institutions, and a general sense that nothing “works right” anymore, faith in the traditional model continues to drive the pyramidal systems. Most people still cling to the belief that there is something that can be done by political institutions to change such conditions: a new piece of legislation can be enacted, a judicial ruling can be ordered, or a new agency regulation can be promulgated. When a government-run program ends in disaster, the mechanistic mantra is invariably invoked: “we will find out what went wrong and fix it so that this doesn’t happen again.” That the traditional model itself, which is grounded in the state’s power to control the lives and property of individuals to desired ends, may be the principal contributor to such social disorder goes largely unexplored.

Covenant More Than Just Healing, When Sick This Covenant does not simply mean that when we are sick and dying, the Lord will come and heal us. That is a small portion of the Covenant of Healing. The Covenant has three great principles involved. The first is DIVINE HEALING. The second is a bigger thing than Divine Healing; it is DIVINE HEALTH. If God keeps your family or your city or your nation in Divine Health there is no need for Divine Healing. The third is DIVINE LIFE. Divine Life is greater than Divine Health. Divine Life is that union of the soul with God by which the recipient becomes the partaker of His life. The Unholy Brotherhood Now are involved the three underlying principles that unfold the whole subject of healing. They are Sin, Sickness and Death, an unholy brotherhood, the representatives of the Kingdom of Darkness. They are the children of the Devil and Disobedience. If you want to look for their parentage, Satan is their father and Disobedience is their mother, and out of this union, Sin, Sickness and Death are born. All three are specifically declared by the Word of God to be the enemies of God. God hates sin, and God equally hates sickness, for sickness is incipient death. The final result of the Redemption of Jesus is the destruction of these three enemies of God, this triumvirate of darkness! All the Christian world is clear on this point, that Jesus Christ came to redeem the world from sin. They may dispute His methods but on general principles they believe that Jesus Christ is the Redeemer from sin. The Christian world is not so well agreed that He is the Redeemer from sickness. The Church was agreed on that question at one time. In the early centuries of the Church’s history there was no other method of healing known among Christians, except healing through faith in the Lord Jesus Christ. John Wesley says, in his notes on the New Testament, under James 5: 14-16: “The only system of physics known in the early church for four hundred years was the prayer of faith for the sick.” The early Christians had a Remedy, bless God, but it was an eternal one, the living eternal Spirit of Christ in the world, and in their heart, and in their person, when they needed Him for healing. God’s Remedy is a Person, not a material remedy. It is not an “it” but a “Him.” Beloved, receive this Spirit of God into your heart, into your life, into your being.

Neoliberal ideology has radically altered our working lives, leaving us isolated and exposed. The ‘freedom and independence’ of the gig economy it celebrates, in which regular jobs are replaced by an illusion of self-employment, often translates into no job security, no unions, no health benefits, no overtime compensation, no safety net and no sense of community. In 1987, Margaret Thatcher said the following in a magazine interview: I think we have gone through a period when too many children and people have been given to understand ‘I have a problem, it is the Government’s job to cope with it!’ or ‘I have a problem, I will go and get a grant to cope with it!’, ‘I am homeless, the Government must house me!’ And so they are casting their problems on society, and who is society? There is no such thing! There are individual men and women and there are families, and no government can do anything except through people and people look to themselves first.8 As always, Thatcher was faithfully repeating the snake-oil remedies of neoliberalism. Precious few of the ideas attributed to her were her own. They were formulated by men like Hayek and Friedman, then spun by the think tanks and academic departments of the Neoliberal International. In this short quote, we see three of the ideology’s core tenets distilled: First, everyone is responsible for their own destiny, and if you fall through the cracks, the fault is yours and yours alone. Second, the state has no responsibility for those in economic distress, even those without a home. Third, there is no legitimate form of social organization beyond the individual and the family. There is genuine belief here. There is a long philosophical tradition, dating back to Thomas Hobbes,9 which sees humankind as engaged in a war of ‘every man against every man’. Hayek believed that this frantic competition delivered social benefits, generating the wealth which would eventually enrich us all. But there is also political calculation. Together we are powerful, alone we are powerless. As individual consumers, we can do almost nothing to change social or environmental outcomes. But as citizens, combining effectively with others to form political movements, there is almost nothing we cannot do. Those who govern on behalf of the rich have an incentive to persuade us we are alone in our struggle for survival, and that any attempts to solve our problems collectively – through trade unions, protest movements or even the mutual obligations of society – are illegitimate or even immoral. The strategy of political leaders such as Thatcher

He was but three-and-twenty, and had only just learned what it is to love—­to love with that adoration which a young man gives to a woman whom he feels to be greater and better than himself. Love of this sort is hardly distinguishable from religious feeling. What deep and worthy love is so, whether of woman or child, or art or music. Our caresses, our tender words, our still rapture under the influence of autumn sunsets, or pillared vistas, or calm majestic statues, or Beethoven symphonies all bring with them the consciousness that they are mere waves and ripples in an unfathomable ocean of love and beauty; our emotion in its keenest moment passes from expression into silence, our love at its highest flood rushes beyond its object and loses itself in the sense of divine mystery. And this blessed gift of venerating love has been given to too many humble craftsmen since the world began for us to feel any surprise that it should have existed in the soul of a Methodist carpenter half a century ago, while there was yet a lingering after-glow from the time when Wesley and his fellow-labourer fed on the hips and haws of the Cornwall hedges, after exhausting limbs and lungs in carrying a divine message to the poor. That afterglow has long faded away; and the picture we are apt to make of Methodism in our imagination is not an amphitheatre of green hills, or the deep shade of broad-leaved sycamores, where a crowd of rough men and weary-hearted women drank in a faith which was a rudimentary culture, which linked their thoughts with the past, lifted their imagination above the sordid details of their own narrow lives, and suffused their souls with the sense of a pitying, loving, infinite Presence, sweet as summer to the houseless needy. It is too possible that to some of my readers Methodism may mean nothing more than low-pitched gables up dingy streets, sleek grocers, sponging preachers, and hypocritical jargon—­elements which are regarded as an exhaustive analysis of Methodism in many fashionable quarters. That would be a pity; for I cannot pretend that Seth and Dinah were anything else than Methodists—­not indeed of that modern type which reads quarterly reviews and attends in chapels with pillared porticoes, but of a very old-fashioned kind. They believed in present miracles, in instantaneous conversions, in revelations by dreams and visions; they drew lots, and sought for Divine guidance by opening the Bible at hazard; having a literal way of interpreting the Scriptures, which is not at all sanctioned by approved commentators; and it is impossible for me to represent their diction as correct, or their instruction as liberal. Still—­if I have read religious history aright—­faith, hope, and charity have not always been found in a direct ratio with a sensibility to the three concords, and it is possible—­thank Heaven!—­to have very erroneous theories and very sublime feelings. The raw bacon which clumsy Molly spares from her own scanty store that she may carry it to her neighbour’s child to “stop the fits,” may be a piteously inefficacious remedy; but the generous stirring of neighbourly kindness that prompted the deed has a beneficent radiation that is not lost. Considering these things, we can hardly think Dinah and Seth beneath our sympathy, accustomed as we may be to weep over the loftier sorrows of heroines in satin boots and crinoline, and of heroes riding fiery horses, themselves ridden by still more fiery passions.

Every page of the New Testament is in perfect agreement. From Jesus’ Sermon on the Mount to the book of Revelation, the message is consistent. It acknowledges the hopelessness of human depravity, but it points to Christ as the only remedy for that dilemma. Starting with the historical facts of His death and resurrection, it proclaims salvation by divine grace (rather than by the sinner’s own works); the full and free forgiveness of sins; the provision of justification by faith; the principle of imputed righteousness; and the eternally secure standing of the believer before God. Those truths all constitute the very heart of the gospel.

The remedy for fear is faith, for faith means courage.

We live, whether we know it or not, simultaneously upon two levels of consciousness—the outward and the inward, the physical and the spiritual. Only a few people in the history of the world, I imagine, have achieved a whole self, integrated, with absolute freedom from discouragement, and with a serenity which is complete both inside and out. Only a few have been able to divorce themselves from anxiety, sorrow and responsibility—as well as joy—and to remove from their consciousness all the frustrations, limitations, disappointments and worries implicit in life upon earth. Every person I have ever known, however rooted in marvelous trust in God—with which some are born and others win with difficulty and frequent backsliding—is often cast down, has dark moods and desperate hours. I am many times discouraged, mainly about myself and my failures in endeavors or relationships, or about people I love who are going through something hard to endure. Therefore, on the surface, which is where we at least appear to live during our waking hours, I am often as unquiet as the February day. Few escape; and in the black hours it seems useless to tell ourselves—however true—that this, too, will pass; that this is also a lesson to be learned. It will, and it is; but there are moments when words are just words without more than the dictionary meaning. One thing is certain: if we can alter the circumstance which threatens to defeat us, that is our responsibility; if we cannot, and know it is God's will, we can, however unhappily, accept it. Sometimes I feel that I'm mistreated; that I have waited too long for the telephone which didn't ring, the letter which didn't come; that I have suffered too many vigils during the nights and days when someone I loved lay critically ill or upon an operating table. Yet, in recent years, I know—as truly as I know I am breathing at this very moment—I have achieved an inner quietude which is undisturbed by the procession of outer events. I have learned painfully, if not wholly, to retreat within this fortress when matters go wrong beyond any remedial measure of my own, past any effort I can make, and beyond my comprehension as well. This is the lull in the February storm, the gentling of the wind, the essential safety, warmth and the breaking through the light.

Remember, the time of repentance is now. Do not wait till there is no remedy.

The more ambiguous the criterion, the easier it is to detect evidence of success. It is for precisely this reason that many alternative health practices do not offer precise remedies for specific disabilities. They promise instead to bring about “wellness,” “higher functioning,” or “better integration”—ambiguous benefits that may be hard to refute. Faith healers take full advantage of ambiguous criteria and studiously avoid pinning themselves down to verifiable predictions.

Maybe the consequences of someone’s unreason can be remedied only with a new unreason?

The Reality of the Damned “There can be people who have totally destroyed their desire for truth and readiness to love, people for whom everything has become a lie, people who have lived for hatred and have suppressed all love within themselves. This is a terrifying thought, but alarming profiles of this type can be seen in certain figures of our own history. In such people all would be beyond remedy and the destruction of good would be irrevocable: this is what we mean by the word hell.”194 —Pope Benedict XVI

A daily remedy is to prevent disease by having the greatness of God in your heart.

She said to Humphrey, “Do you mean to tell me that your position is more important to you than four hundred thousand black people’s lives?”126 For Mrs. Hamer, this was about the ascendancy of truth over politics; divine justice over liberal shrewdness. This was about “the beginning of a New Kingdom right here on earth,” about curing “America’s sickness”—and not with another remedy from the prevailing ethos of utility and power but with an injection of new vision and energy; not with a view toward political expediency

If that was the American system, then drastic changes would be necessary in it. For Congressional Government, which Wilson described fearlessly and faithfully in his book, was intolerably bad government. Wilson never doubted that for good government there must be a strong Executive. If the office of President had fallen irrevocably from that "first estate of dignity"[9] which it had among the Founding Fathers, then the remedy for the radical defect of the system would lie in making a strong executive out of a responsible cabinet.

Pray and ask God for help in making these lifestyle changes and in staying faithful to an exercise program. Also, ask your spouse or a friend to exercise with you. An accountability partner increases the success of any weight loss program.

Paradoxically enough, the release of initiative and enterprise made possible by popular self-government ultimately generates disintegrating forces from within. Again and again after freedom has brought opportunity and some degree of plenty, the competent become selfish, luxury-loving and complacent, the incompetent and the unfortunate grow envious and covetous, and all three groups turn aside from the hard road of freedom to worship the Golden Calf of economic security. The historical cycle seems to be: From bondage to spiritual faith; from spiritual faith to courage; from courage to liberty; from liberty to abundance; from abundance to selfishness; from selfishness to apathy; from apathy to dependency; and from dependency back to bondage once more. At the stage between apathy and dependency, men always turn in fear to economic and political panaceas. New conditions, it is claimed, require new remedies. Under such circumstances, the competent citizen is certainly not a fool if he insists upon using the compass of history when forced to sail uncharted seas. Usually so-called new remedies are not new at all. Compulsory planned economy, for example, was tried by the Chinese some three milleniums ago, and by the Romans in the early centuries of the Christian era. It was applied in Germany, Italy and Russia long before the present war broke out. Yet it is being seriously advocated today as a solution of our economic problems in the United States. Its proponents confidently assert that government can successfully plan and control all major business activity in the nation, and still not interfere with our political freedom and our hard-won civil and religious liberties. The lessons of history all point in exactly the reverse direction.

relegated to a tireless search to find a church that preaches the Bible at all, as today's pulpits more commonly stream self-help infomercials which refuse to mention, let alone offer remedy for man's greatest issue: sin and man’s need for redemption. 

Pisces Horoscope 2015 In A Nutshell Pisceans, 2015 is going to begin beautifully for you. An auspicious ceremony may take place at home. It is a time to cherish the celebration at home. However, rude behavior of some family members may hurt you. But, I would suggest you to just ignore. Seeing the position of Ketu over ascendant, you need take good care of your health. In such situation, it will be important to keep an eye on your eating habits. Astrology prediction 2015 suggests you to drive very carefully. According to the horoscope 2015, time can be said nice for love matters, but position of Rahu in seventh is not considered very good, comparatively. Hence, love and faith are the major ingredients that will always be in demand. 2015 horoscope foretell that you may get a better job. You will be seen grinning from ear to ear. However, hard work and responsibilities may increase. So, be prepared. Also, there are good chances of the increment in benefits. It is a double celebration time, so many good things are coming your way. According to the astrology 2015, time will be positive for education. But, some troubles may arise in the second half of 2015. Remedy: Donate rice, jaggery and gram lentils in a temple.

My God! How could you allow this woman to get worse, when she is doing all she can to get better? What in the world is going on? Have you ever wondered the same in your sin predicament as you make valiant efforts to overcome temptation? Have you gone to teacher-after-teacher, and pastor-after-pastor, searching for a remedy to your addiction to drugs, stealing, illicit sex, liquor, gambling, or evil entertainments? Did you get better, or did you get progressively worse over the years? Well, this woman, now an outcast from Jewish society due to the fact that her vaginal bleeding made her ceremonially unclean, and excluded from attendance of temple services and many other regular activities, knew that the Master was nearby. With all the faith she had, she crawled through the crowd so she…could…just…touch, the blue hem/tassel of His garment. She believed that if she could simply touch the border of His garment. Which represented the Throne of God, and His holy Ten Commandment Law (Exodus 24:9-10; Ezekiel 1:26; Numbers 15:37-41), she would be whole. So, that she did!

Gary Millar is perhaps the most imaginative, distilling the categories but coming at them in a more practical rather than abstract manner. He counsels getting to Jesus by (1) following out a theme through every stage to Jesus, (2) jumping immediately to fulfillment in Christ, (3) exposing a human problem and showing Jesus as the solution, (4) highlighting a divine attribute and showing Jesus as its ultimate embodiment, (5) focusing on the divine saving action in the text and pointing to how this comes to its ultimate form in Christ’s salvation, (6) explaining a theological category and tying it to Christ, (7) pointing out sin’s consequences and finding the only remedy in Christ, (8) describing an aspect of human godliness and goodness and showing Christ as the epitome of it, or (9) seeing a human longing and pointing to Christ as its satisfaction.

Women are huntresses until the day we die. Our perpetual thirst for the chase endures until our last breath. It remains while we are too focused on our careers to pursue love, when we have been burned by past relationships, and even when we are simply enjoying the freedom of being single. It does not miraculously vanish once we are settled down in a monogamous relationship – we merely make the conscious decision to remain faithful. But a lioness in a zoo is still a lioness. Romance novels are the remedy for our restless hearts. They invite us to explore and experiment within the safety of their pages. Every book is an opportunity to satisfy our unending desire to fall in love. They allow us to experience it all over again, right from the start: The intoxicating newness. The thrill of the hunt. The exhilaration of the game. The building anticipation. The worsening hunger. And finally, the fulfillment of a much-needed release. Each book offers a chance to achieve a state of blissful, glowing contentment… Until the next one catches our eye, that is.

The remedy is to begin again: to renew one’s love. This means more forgetfulness of self; stronger dedication to work; faithfully keeping to a schedule; small, extraordinary gestures done solely for love; and the practice of examination of conscience with the aim of reconstituting the resources of the ascetical struggle. Lukewarmness is a sickness that can be overcome. The key to doing that is love of God and strong identification with Christ.

God prescribes the remedy for the ills of the human race. That remedy is personal faith and commitment to Jesus Christ. The remedy is to be born again.

I am grateful that you brought me to Jesus but clueless about how you actually change your sons and daughters—I suffered much under the hands of bad theologies, man-centered remedies, and Christless formulas.

3. The object of the gifts, as stated by Paul, was “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith.” But they have been superseded in the popular churches by human creeds, which have failed to secure scriptural unity. It has been truly said, “The American people are a nation of lords.” In a land of boasted freedom of thought and of conscience, like ours, church force cannot produce unity; but has caused divisions, and has given rise to religious sects and parties almost innumerable. Creed and church force have been called to the rescue in vain.  The remedy, however, for this deplorable evil is found in the proper use of the simple organization and church order set forth in the New-Testament Scriptures, and in the means Christ has ordained for the unity and perfection of the church. We affirm that there is not a single apology in all the book of God for disharmony of sentiment or spirit in the church. The means are ample to secure the high standard of unity expressed in the New Testament. Christ prayed that his people might be one, as he was one with his Father. John 17. And Paul appeals to the church at Corinth in these emphatic words: “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” 1Cor.1:10. “Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus, that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.” Rom.15:5,6. The gifts were given to secure this state of unity.  But the popular churches have introduced another {345} means of preserving unity, namely, human creeds. These creeds secure a sort of unity to each denomination; but they have all proved inefficient, as appears from the New Schools and Reformed of almost every creed-bound denomination under heaven. Hence the many kinds of Baptists, of Presbyterians, of Methodists, and of others. There is not an excuse for this state of things anywhere to be found in the book of God. These sects are not on the foundation of unity laid by Jesus Christ, and taught by Paul, the wise master-builder. And the smaller sects who reject human creeds, professing to take the Bible as their rule of faith and practice, yet rejecting the gifts, are not a whit better off. In these perilous times they shake to fragments, yet cry, The Bible! the Bible! We, too, would exalt the Bible, and would say to those who would represent us as taking the gifts instead of the Bible, that we are not satisfied with a part of the sacred volume, but claim as ours the Bible, the whole Bible, the gifts and all.  All the denominations cannot be right, and it may not be wrong to suppose that no one of them is right on all points of faith. To show that they cannot have their creeds and the gifts too, that creeds shut out the gifts, we will suppose that God, through chosen instruments taken from each sect, begins to show up the errors in the creeds of these different denominations. If they received the testimony as from Heaven, it would spoil their creeds. But would they throw them away and come out on the platform of unity taught by Christ, Paul, and Peter? Never! They would a thousand times sooner reject the humble instruments of God’s choice. It is evident that if the gifts were received, they would destroy {346} human creeds; and that if creeds be received, they shut out the gifts. 

Barth was possibly the less efficacious of the two remedies. A bracingly stringent Calvinist, he did supply Updike with one of the enduring tenets of his personal creed (the idea that God is “Wholly Other”: “We cannot reach Him, only He can reach us”), and he did become, in the sixties, Updike’s favorite theologian (“Ipswich belonged to Barth”)—but as Barth himself insisted, theology cannot protect faith from doubt. For Updike, it was one buttress in a system of reinforcements necessary to sustain belief.

God has prescribed the remedy for the spiritual sickness of the human race. The solution is personal faith and commitment to Jesus Christ . . .if we deliberately refuse it, we must suffer the horrible consequences.

There is a remedy and there is a hope but the remedy is not in the political party or in places that will take you away from hope. You better run to God, that is the only place you can find both.

This was my first conscious barter. Trading pain for the closest vice, I slipped into a knowing numbness. Prayer seemed an impotent remedy

P.S. For those who don’t believe in ghosts we have a remedy. The first night of the full moon in October walk to the top of King’s Mountain and then down the path to Colonel Ferguson’s grave. Spend the next night watching the Brown Mountain lights alone from a deserted overlook on the Blue Ridge Parkway. And, on the third night go alone at midnight to the Devil’s Tramping Ground near Siler City and wait for the moon to set. This will restore your faith.

The enemy, knowing what profit and exceeding strong remedy lieth in the Holy Communion, striveth by all means and occasions to draw back and hinder the faithful and devout, so far as he can. 2. For when some set about to prepare themselves for Holy Communion, they suffer from the more evil suggestions of Satan. The very evil spirit himself (as is written in Job), cometh among the sons of God that he may trouble them by his accustomed evil dealing, or make them over timid and perplexed; to the intent that he may diminish their affections, or take away their faith by his attacks, if haply he may prevail upon them to give up Holy Communion altogether, or to come thereto with lukewarm hearts. But his wiles and delusions must not be heeded, howsoever wicked and terrible they be; but all his delusion must be cast back upon his own head. The wretch must be despised and laughed to scorn: neither must Holy Communion be omitted because of his insults and the inward troubles which he stirreth up.

The universal conception of disease as a foe to life, and not as a rational process of cure; the boundless faith in remedies as means to resist the attack, revealed by symptoms, makes the professional care of the sick the gravest of all human occupations, and the most trying to both head and heart.

Some plant wild fig trees near cultivated fig trees, and there are others who, to remedy the weakness of the productive fig tree of our gardens, attach to the branches unripe figs and so retain the fruit which had already begun to drop and to be lost.  What lesson does nature here give us?  That we must often borrow, even from those who are strangers to the faith, a certain vigour to show forth good works.  If you see outside the Church, in pagan life, or in the midst of a pernicious heresy, the example of virtue and fidelity to moral laws, redouble your efforts to resemble the productive fig tree, who by the side of the wild fig tree, gains strength, prevents the fruit from being shed, and nourishes it with more care.

The remedy for the church today is the same as it was in Paul's day: a return to a genuine biblical faith built solely upon the person of Jesus Christ and His teachings.   

The prayer of faith is the only power in the universe to which the Great Jehovah yields. Prayer is the sovereign remedy.—Robert Hall

The Christian world is not so well agreed that He is the Redeemer from sickness. The Church was agreed on that question at one time. In the early centuries of the Church’s history there was no other method of healing known among Christians, except healing through faith in the Lord Jesus Christ. John Wesley says, in his notes on the New Testament, under James 5: 14-16: “The only system of physics known in the early church for four hundred years was the prayer of faith for the sick.” The early Christians had a Remedy, bless God, but it was an eternal one, the living eternal Spirit of Christ in the world, and in their heart, and in their person, when they needed Him for healing. God’s Remedy is a Person, not a material remedy. It is not an “it” but a “Him.” Beloved, receive this Spirit of God into your heart, into your life, into your being.

The familiar claim – or ‘moral’ exhortation – that ‘if you don’t vote, you’ve no right to complain’ surely has it the wrong way around. Is it not true to say that if you do play the game, you’ve no right to complain about the rules or the result subsequently? Might it be that up to half the adult population (excluding those who vote with almost no faith whatsoever in the process7) is dissatisfied with the game itself? Might it be that this game does not satisfy their ‘desire for recognition’, that it is not ‘completely satisfying’? Might it be that the game is seen as nothing but an expensive sideshow put on by the few who can afford it and have a vested interest in it to pacify or placate the on-looking majority? And might it be that neither the tinkering of political scientists nor the ‘good intentions’ of liberal reformers can remedy the inherent ills of this game? Anarchists voice precisely such doubts about political democracy. Fundamentally, they are sceptical about the authority claimed by democratic politicians, authority which is now – in practice – recognized by fewer and fewer citizens of democratic states.

More than a permanent remedy, feeling the divine within us is a perpetual reminder. Our body is born once, but our heart is born many times.

I have always felt as though I have something to prove: I have to do more, be better, to make other people's gifts and offerings worthwhile; to earn their care or justify their faith. I spent years trying to live up to the enable sacrifice I believed my birth parents had made, while also trying to be good enough for other people to love. I am still living as if the choices made by others - from my first parents giving me up, to my adoptive parents loving me and then letting me leave - are debts I have to repay, marks in a ledger I can never hope to expunge.

Don't despair," she told me. "This is our hope in the Resurrection." The words might have upset me coming from anyone else in that church, anyone else in the world. But I felt her sorrow as something deeper and more powerful than my own, a great river spilling its banks. I couldn't help but feel awed by her abiding faith in what she saw as my father's victory over death. She was a warrior, even in grief.

That we might have fellowship with the Father and his Son; and that the blood of Christ cleanses us from all sin; and that if we confess our sin, he is faithful and just to forgive us our sins; and that if we do sin, we have an advocate with the Father, Jesus Christ the righteous.' These choice favors and mercies the apostle holds forth as the choicest means to preserve the soul from sin, and to keep at the greatest distance from sin; and if this will not do it—you may write the man void of Christ and grace, and undone forever!

So John: 'These things I write unto you, that you sin not (1 John 2:1, 2). What was it that he wrote? He wrote: 'That we might have fellowship with the Father and his Son; and that the blood of Christ cleanses us from all sin; and that if we confess our sin, he is faithful and just to forgive us our sins; and that if we do sin, we have an advocate with the Father, Jesus Christ the righteous.' These choice favors and mercies the apostle holds forth as the choicest means to preserve the soul from sin, and to keep at the greatest distance from sin; and if this will not do it—you may write the man void of Christ and grace, and undone forever!

I used to suffer from many frustrating discomforts that almost paralyzed me, and this happened during circumambulation as well as otherwise. I turned to the recitation of The Opening and rubbed over the spot where it hurt, and it dropped like a pebble. I have experienced this a number of times. I would take a tumbler filled with the water of zamzam, recite The Opening over it many times and drink it, and find the benefit and strength that I have not seen in any remedy. The matter is in fact greater than this, but [its benefits obtain] in accordance with the strength of faith and soundness of belief, and God is the Helper.

Invocation of Ya Mu’min is an antidote for hypocrisy. It is a remedy for those who only give lip service to their faith or who trust in Allah but lack fullness of heart. And it is also an antidote for fanaticism or what is sometimes called blind faith. It shares the same root as al-Muhaimin (7) and may be combined with it in recitation.

Jean Paul Sartre: “I needed God . . . I reached out for religion, I longed for it, it was the remedy. Had it been denied me, I would have invented it myself.

elitist reading of Scripture is not designed to foster saving faith in the crucified and risen Jesus but frequently assumes the repugnancy of the gospel diagnosis of the human condition and its remedy.

Psalm 120 is the psalm of repentance—the one that gets us out of an environment of deceit and hostility and sets us on our way to God. Psalm 121 is the psalm of trust—a demonstration of how faith resists patent-medicine remedies to trials and tribulations and determinedly trusts God to work out his will and “guard you from every evil” in the midst of difficulty

Perhaps it's no surprise that when they let me go, it was not with the grudging wonder of my father's family when they left Ohio, nor the secret shame of the birth parents who gave me up as a baby--they encouraged me because their priority was my happiness, even if the pursuit of it took me away from them. That they frequently saw promise where others might have seen only risk is something I cannot help but admire. Sometimes I wonder if being their child, a product of their choices and their faith if not their genes, is what made me believe that another life might be within my reach.

The inference is that consciousness develops or evolves “to remedy defect of brain.”9 Most important, the advent of consciousness (James is still thinking in evolutionary terms) means the end of the reign of chance and the beginning of the reign of intelligence.10 Accepting consciousness as an active, choosing, comparing process also means abandoning pure materialism and pure determinism. “I for one,” James concluded his sixth and last lecture, “as a scientific man and practical man alike, deny utterly that Science compels me to believe that my conscience is an ignis fatuus or outcast, and I trust that you too after the evidence of this evening will go away strengthened in the natural faith that your delights and sorrows, your loves and hates, your aspirations and efforts are real combatants in life’s arena, and not impotent, paralytic spectators of the game.”11

It[Calvinism] is therefore a political faith which may be summarily expressed in these three theses: 1. God only– and never any creature–is possessed of sovereign rights, in the destiny of the nations, because God alone created them, maintains them by His Almighty power, and rules them by His ordinances. 2. Sin has, in the realm of politics, broken down the direct government of God, and therefore the exercise of authority for the purpose of government, has subsequently been invested in men, as a mechanical remedy. And 3. In whatever form this authority may reveal itself, man never possesses power over his fellow-man in any other way than by an authority which descends upon him from the majesty of God.

Men despise religion; they hate it, and fear it is true. To remedy this, we must begin by showing that religion is not contrary to reason; that it is worthy of reverence and respect; then we must make it attractive, to make good men wish it were true; and then prove that it is true. Worthy of reverence because it really understands human nature. Attractive because it promises the true good. BLAISE PASCAL

Dear lord My Gawd on my knees I pray may your grace and mercy abound as you rain forever, quench within me oh! my soul and let the flames of high be my guide, the faint star my watch. Reveal to me the decrees of thy hearth and set my coarse fast past the morning dew, sweet flavor riches the choice of a Prince saver's the tongue from bitterness and curses , withstand not the glory of thy hands oh! lord for my tuitions I beseech Remedy the flavor of the wise. Limitless my countless days are numbered in thee oh! lord , count me inn as thy first choice of silver and Precious Mineral, You Rain forever oh! lord in thee I Pray, Amen

Sin always dies most where faith lives most. The most believing soul is the most mortified soul.

Prayer and faith, the universal remedies against every want and every difficulty; and the nourishment of prayer and faith, God’s holy word, helped me over all the difficulties.