Fellowship With Other Believers Quotes

That is the purpose for which you are called hither. Called, is say, though I have not called you to me, strangers from distant lands. You have come and are here met, in this very nick of time, by chance as it may seem. Yet it is not so. Believe rather that it is so ordered that we, who sit here, and none others, must now find counsel for the peril of the world.

Confession is a difficult Discipline for us because we all too often view the believing community as a fellowship of saints before we see it as a fellowship of sinners. We feel that everyone else has advanced so far into holiness that we are isolated and alone in our sin. We cannot bear to reveal our failures and shortcomings to others. We imagine that we are the only ones who have not stepped onto the high road to heaven. Therefore, we hide ourselves from one another and live in veiled lies and hypocrisy. But if we know that the people of God are first a fellowship of sinners, we are freed to hear the unconditional call of God's love and to confess our needs openly before our brothers and sisters. We know we are not alone in our sin. The fear and pride that cling to us like barnacles cling to others also. We are sinners together. In acts of mutual confession we release the power that heals. Our humanity is no longer denied, but transformed.

Surely we can only come to understand each other's beliefs by means of direct encounter and open, honest discussion. In the meantime, many free churches invite all believers in Jesus Christ to the Table for the sake of true spiritual unity that transcends intellectual differences of interpretation. Withholding sacramental sharing on the basis of disagreement about the nature of the Lord's Supper seems odd to us. What two people think exactly alike about the act? We are not offended by Catholics' closed Communion, but we find it odd and exclusive. It places intellectual understanding above fellowship among disciples of Jesus Christ.

First, whose company do you most enjoy? Do you seek fellowship with other believers and delight in conversations about Christ? Or do you prefer the company of the world and rarely speak about the things of God?

Indeed if one had just seen him at the end of the evening with the dusk and the mist of the fenlands close behind him he might have believed that in the dusk and the mist was an army that followed this gay worn confident man. Had the army been there Niv was sane. Had the world accepted that an army was there, still he was sane. But the lonely fancy that had not fact to feed on, nor the fancy of any other for fellowship, was for its loneliness mad.

He’s a lost soul,” Elspeth said, her large eyes revealing the trustworthiness in her own soul. “He will always find a way to believe he’s right—even if he offers an apology. He’s broken, Ness. Everyone is—we all fell and broke when we were born. Some are lucky enough to understand this and devote themselves to making repairs. Others don’t see it and blame what is around them for pain that is universal in nature. John is one of those. I’m so sorry.

Reading God's Word and receiving the knowledge of Jesus Christ renews the believer's mind and transforms it to His mind. The minds of immature believers will be focused on selfish ambitions, but as they open themselves up to read the Word concerning Jesus, they enter into fellowship with Him and their thinking begins to change--to be renewed. As a result of such a renewing of the mind, they spontaneously start to look out for the interest of others and to genuinely and unselfishly care for others; they do not consider themselves better than everyone else.

We are above all things loved--that is the good news of the gospel--and loved not just the way we turn up on Sundays in our best clothes and on our best behavior and with our best feet forward, but loved as we alone know ourselves to be, the weakest and shabbiest of what we are along with the strongest and gladdest. To come together as people who believe that just maybe this gospel is actually true should be to come together like people who have just won the Irish Sweepstakes. It should have us throwing our arms around each other like people who have just discovered that every single man and woman in those pews is not just another familiar or unfamiliar face but is our long-lost brother and our long-lost sister because despite the fact that we have all walked in different gardens and knelt at different graves, we have all, humanly speaking, come from the same place and are heading out into the same blessed mystery that awaits us all. This is the joy that is so apt to be missing, and missing not just from church but from our own lives--the joy of not just managing to believe at least part of the time that it is true that life is holy, but of actually running into that holiness head-on.

At the heart of Galatians 2 is not an abstract individualized salvation, but a common meal. Paul does not want the Galatians to wait until they have agreed on all doctrinal arguments before they can sit down and eat together. Not to eat together is already to get the answer wrong. The whole point of his argument is that all those who belong to Christ belong at the same table with one another. The relevance of this today should be obvious. The differences between us, as twentieth-century Christians, all too often reflect cultural, philosophical and tribal divides, rather than anything that should keep us apart from full and glad eucharistic fellowship. I believe the church should recognize, as a matter of biblical and Christian obedience, that it is time to put the horse back before the cart, and that we are far, far more likely to reach doctrinal agreement between our different churches if we do so within the context of that common meal which belongs equally to us all because it is the meal of the Lord whom we all worship. Intercommunion, in other words, is not something we should regard as the prize to be gained at the end of the ecumenical road; it is the very paving of the road itself. If we wonder why we haven't been travelling very fast down the road of late, maybe it's because, without the proper paving, we've got stuck in the mud.

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.

If you try to talk about a truth that’s merely moral, people always think it’s merely metaphorical. A real live man with two legs once said to me: ‘I only believe in the Holy Ghost in a spiritual sense.’ Naturally, I said: ‘In what other sense could you believe it?’ And then he thought I meant he needn’t believe in anything except evolution, or ethical fellowship, or some bilge. . . . -- The Secret of Father Brown

The advisors, on the other hand, were like older brothers and sisters. My favorite was Bill Symes, who'd been a founding member of Fellowship in 1967. He was in his early twenties now and studying religion at Webster University. He had shoulders like a two-oxen yoke, a ponytail as thick as a pony's tail, and feet requiring the largest size of Earth Shoes. He was a good musician, a passionate attacker of steel acoustical guitar strings. He liked to walk into Burger King and loudly order two Whoppers with no meat. If he was losing a Spades game, he would take a card out of his hand, tell the other players, "Play this suit!" and then lick the card and stick it to his forehead facing out. In discussions, he liked to lean into other people's space and bark at them. He said, "You better deal with that!" He said, "Sounds to me like you've got a problem that you're not talking about!" He said, "You know what? I don't think you believe one word of what you just said to me!" He said, "Any resistance will be met with an aggressive response!" If you hesitated when he moved to hug you, he backed away and spread his arms wide and goggled at you with raised eyebrows, as if to say, "Hello? Are you going to hug me, or what?" If he wasn't playing guitar he was reading Jung, and if he wasn't reading Jung he was birdwatching, and if he wasn't birdwatching he was practicing tai chi, and if you came up to him during his practice and asked him how he would defend himself if you tried to mug him with a gun, he would demonstrate, in dreamy Eastern motion, how to remove a wallet from a back pocket and hand it over. Listening to the radio in his VW Bug, he might suddenly cry out, "I want to hear... 'La Grange' by ZZ Top!" and slap the dashboard. The radio would then play "La Grange.

O, Lord, how devious we can be! Our hearts are deceitful, and we look quickly for reasons to believe that our disobedience is not serious. Humble us before the truth that there is one Judge and one God whose fellowship and fatherly delight is more precious than all the pleasures of sin. Forbid that we would forfeit this fortune -- even for a season -- while justifying our sin by thinking that it is small and partial surrounded by other good deeds.

Think of it. We know truth for the cruel instrument it is. Beauty is infinitely preferable to truth. We invent beauty. Faiths, political movements, high ideals, belief in love and fellowship. All of them are lies. We tell those lies, among others, endless others. We improve on history and myth and religion, make each more beautiful, better, easier to believe in. Our lies are not perfect, of course. The truths are too big. But perhaps someday we will find one great lie that all humanity can use.

A Christian who met a total stranger who also followed Christ would have an instant bond: We belong to the same spiritual family. Just like Michelle, the girl on the plane, felt an immediate bond with me because of Christ, so should we with other Christians. When we as believers are committed to Christian fellowship, we are known and needed. We each have certain gifts and roles to play. Without us, the church is incomplete. When we use our God-given gifts in relationship with fellow Christians, we experience the deep satisfaction of being a part of the larger body of Christ.

The apostle John gave all the tests that he did in order to give the true believer a biblical basis for confidence. Let’s review his spiritual inventory: Do you enjoy fellowship with God and Christ? Are you sensitive to sin in your life? Do you obey the Scriptures? Do you reject this evil world? Do you love Christ and eagerly await His return? Do you see a decreasing pattern of sin in your life? Do you love other Christians? Do you receive answers to your prayers? Do you experience the ministry of the Holy Spirit? Can you discern between spiritual truth and error? Have you suffered on account of your faith in Christ?

I believe that our ability to worship God, to reaffirm our covenants and receive the healing power of the Holy Ghost, to receive the instruction we need in order to make personal progress - all of these things are greatly affected by how secure and safe we feel in our Church environment during the three-hour block of time on Sundays. If we have to spend our energy dealing with feelings that we are not accepted, being concerned about our appearance, or worrying that what we do or say will be judged harshly, in other words that the fellowship of our ward members is anything but "fixed, immovable, and unchangeable", we certainly won't be able to make the kind of progress we could make otherwise.

Before I knew anything about church, I'd assumed that most Christians spoke the same language, shared a sense of fellowship, and beyond minor differences had a faith in common that could transcend political boundaries. But if I had imagined that, initiated as a Christian, I was going to achieve some kind of easy bond with other believers, that fantasy was soon shot. Just a few months after I began going to St. Gregory's, I found myself at a restaurant counter in the Denver airport, waiting for a flight home from a reporting trip. A woman—perhaps noticing the silver crucifix I had recently and self-consciously started to wear around my neck—caught my eye and smiled as she took the stool next to me. She had short blond hair and a cross of her own, and was wearing some kind of sexless denim jumper that reeked of piety. I smiled back, and we exchanged small talk about the weather and flight delays, and then she asked me what I was reading. I showed her the little volume of psalms that I'd borrowed from Rick Fabian. “From my church,” I said proudly. “What church is that?” the woman asked. She leaned forward, in a friendly way. “Saint Gregory of Nyssa Episcopal Church, in San Francisco,” I said, as her face rearranged itself, froze, and closed. It may have been the “San Francisco,” I realized later, but the city's name was a reasonable stand-in, by that point, for everything conservative Christians had come to hate about the Episcopal Church as a whole: homosexuality; wealth; feminism; and morally relativist, decadent, rudderless liberalism. The church I'd unknowingly landed in turned out to be a scandal, a dirty joke at airport restaurants, a sign—in fact, thank God, a sure bet—that I was going to eat with sinners.

Thus Epicurus also, when he designs to destroy the natural fellowship of mankind, at the same time makes use of that which he destroys. For what does he say? ‘Be not deceived, men, nor be led astray, nor be mistaken: there is no natural fellowship among rational animals; believe me. But those who say otherwise, deceive you and seduce you by false reasons.’—What is this to you? Permit us to be deceived. Will you fare worse, if all the rest of us are persuaded that there is a natural fellowship among us, and that it ought by all means to be preserved? Nay, it will be much better and safer for you. Man, why do you trouble yourself about us? Why do you keep awake for us? Why do you light your lamp? Why do you rise early? Why do you write so many books, that no one of us may be deceived about the gods and believe that they take care of men; or that no one may suppose the nature of good to be other than pleasure? For if this is so, lie down and sleep, and lead the life of a worm, of which you judged yourself worthy: eat and drink, and enjoy women, and ease yourself, and snore. And what is it to you, how the rest shall think about these things, whether right or wrong? For what have we to do with you? You take care of sheep because they supply us with wool and milk, and last of all with their flesh. Would it not be a desirable thing if men could be lulled and enchanted by the Stoics, and sleep and present themselves to you and to those like you to be shorn and milked? For this you ought to say to your brother Epicureans: but ought you not to conceal it from others, and particularly before every thing to persuade them, that we are by nature adapted for fellowship, that temperance is a good thing; in order that all things may be secured for you? Or ought we to maintain this fellowship with some and not with others? With whom then ought we to maintain it? With such as on their part also maintain it, or with such as violate this fellowship? And who violate it more than you who establish such doctrines? What then was it that waked Epicurus from his sleepiness, and compelled him to write what he did write?

GETTING ALONE WITH GOD In returning and rest shall ye be saved; in quietness and in confidence shall be your strength. —Isaiah 30:15 There are some things that you and I will never learn when others are present. I believe in church and I love the fellowship of the assembly. There is much we can learn when we come together on Sundays and sit among the saints. But there are certain things that you and I will never learn in the presence of other people. Unquestionably, part of our failure today is religious activity that is not preceded by aloneness, by inactivity. I mean getting alone with God and waiting in silence and quietness until we are charged with God’s Spirit. Then, when we act, our activity really amounts to something because we have been prepared by God for it. FBR130 You do not need to seek Him here or there, He is no further off than the door of your heart. There He stands lingering, waiting for whoever is ready to open and let Him in. You do not need to call to Him in the distance. He is waiting much more impatiently than you, for you to open to Him. He is longing for you a thousand times more urgently than you are for Him. It is instantaneous: the opening and the entering. BME034

In other words, if we believe we can or we believe we can’t, we are right. Belief itself is the key. To reiterate: positive thinking alone has no power. Belief must include our heart. We can make the choice for life by believing the Lord and dealing with any barriers that prevent us from receiving the promises of God. This is why God says in His Word: “I have set before you life and death, blessing and cursing; therefore choose life” (Deut. 30:19). The healing power of the Divine Healer is in our own heart: “All things are possible to him who believes” (Mark 9:23). We make the connection with Him through our belief. “All things are possible to him who believes!” PRACTICE PRAY: PRAYER STEP 1 Notice that when you close your eyes to pray, your focus shifts from your head to your spiritual heart in your belly (see John 7:38 KJV). Yield to Christ within. PRACTICE: Pray Prayer is fellowship with a Person. Come into the presence of the Divine Healer to honor Him. Pray. Close your eyes and pray, placing your hand on your belly. Focus. Focus on Christ within. Feel peace. Yield and feel peace. RECEIVE: PRAYER STEP 2 PRACTICE: Receive Pray. Close your eyes and pray, placing your hand on your belly. Yield. Yield to the Divine Healer in your heart. Receive. Welcome healing into every cell of your body. TROUBLESHOOTING REMOVING FEAR Pray. Close your eyes and pray, placing your hand on your belly. First. You may see a situation, another person, or yourself. Feel. Allow yourself to feel the fear momentarily. Forgive. Receive forgiveness for taking in fear (see 1 John 4:18). ENDNOTES   1. “More than 9 in 10 Americans continue to believe

It seems to me that to-day, or I may say this present moment is a moment of trial for this people. I have often heard the President say, in relation to our having been driven from our homes, hated and mistreated by our enemies and the enemies of truth, that we were not then particularly tried. I believe it. I believe that then we were more happy and better alive to the work we are engaged in than many are to-day. I believe, of the two, take the period when the Saints were driven from the State of Missouri, or subsequently, when we were driven from the State of Illinois, and compare it with the present day, that to-day is the day of trial for this people. When you go along the street, and meet a man or a woman, do you know whether he or she is a Latter-day Saint or not? There was a time when we could walk up and down the streets and tell by the very countenances of men whether they were Latter-day Saints, or not; but can you do it now? You can not, unless you have greater discernment and more of the Spirit and power of God than I have. Why? Because many are trying as hard as they can to transform themselves into the very shape, character, and spirit of the world. Elders in Israel, young men, mothers and daughters in Israel are conforming to the world's fashions, until their very countenances indicate its spirit and character. This course is to the shame and disgrace of those who are so unwise. . . . And when the line is drawn and the choice made, there are many, who we think to-day are in fellowship with the Lord, that will be left without the pale. Yet they are now going smoothly along, and we meet, shake hands and call each other brother. [JD11:309-310]

 A consistent theme of the New Testament is that we have been bought. Paul tells it to the Corinthians twice, in two different contexts (1 Corinthians 6:20 and 7:23). Paul calls himself a servant, a bondservant, or a slave of Christ in nearly every epistle that he wrote. Both Peter and Paul tell us that the church and individual believers are a possession of God (Titus 2:14 and 1 Peter 2:9). Regardless of whether the context is personal freedom, sexual morality, life in the fellowship of believers, or anything else, we are not our own. We belong to Another. When that really sinks into a believer’s heart, it is a profound revelation. A living sacrifice—in other words, a true worshiper—does not claim his own rights. He does not complain about slights and grievances, because he knows that his Master has ordained them and may even be using them for marvelous purposes. He bypasses the world and its desires. He throws his own personal agenda in the trash, no matter how many goals and dreams and preferences are on it. He does not make out his own schedule, he does not consider any possession his own, he does not make decisions from human reasoning, and he does not maintain any self-interest in his relationships with other people. He disregards the cultural warnings that too much selflessness is unhealthy, because his health is not the issue. God alone is the issue. His will, His character, His plans, and His providence are paramount. IN DEED   We know better than to assume any of us have lived up to that ideal. But it’s still the goal, isn’t it? A heart that truly worships another is a heart that has completely abandoned itself. Most of the stresses of life come from threats to our self-interest. But if we have no self-interest, where is the stress? The heart that has abandoned itself to God is at rest. It has learned to love the eternal over the world. It lives in peace forever.

Augustine relates in his Confessions how it was decisive for his own path when he learned that the famous philosopher Marius Victorinus had become a Christian. Victorinus had long refused to join the Church because he took the view that he already possessed in his philosophy all the essentials of Christianity, with whose intellectual premises he was in complete agreement.10 Since from his philosophical thinking, he said, he could already regard the central Christian ideas as his own, he no longer needed to institutionalize his convictions by belonging to a Church. Like many educated people both then and now, he saw the Church as Platonism for the people, something of which he as a full-blown Platonist had no need. The decisive factor seemed to him to be the idea alone; only those who could not grasp it themselves, as the philosopher could, in its original form needed to be brought into contact with it through the medium of ecclesiastical organization. That Marius Victorinus nevertheless one day joined the Church and turned from Platonist into Christian was an expression of his perception of the fundamental error implicit in this view. The great Platonist had come to understand that a Church is something more and something other than an external institutionalization and organization of ideas. He had understood that Christianity is not a system of knowledge but a way. The believers’ “We” is not a secondary addition for small minds; in a certain sense it is the matter itself—the community with one’s fellowmen is a reality that lies on a different plane from that of the mere “idea”. If Platonism provides an idea of the truth, Christian belief offers truth as a way, and only by becoming a way has it become man’s truth. Truth as mere perception, as mere idea, remains bereft of force; it only becomes man’s truth as a way that makes a claim upon him, that he can and must tread. Thus belief embraces, as essential parts of itself, the profession of faith, the word, and the unity it effects; it embraces entry into the community’s worship of God and, so, finally the fellowship we call Church. Christian belief is not an idea but life; it is, not mind existing for itself, but incarnation, mind in the body of history and its “We”. It is, not the mysticism of the self-identification of the mind with God, but obedience and service: going beyond oneself, freeing the self precisely through being taken into service by something not made or thought out by oneself, the liberation of being taken into service for the whole.

Who wins when the saint stops growing? Who wins when the saint stops his fellowship? Who wins by keeping up to 40% of the church out of being active? Paul tells us that we are not ignorant of Satan’s devices, but I think the evidence is clear, that sometimes we are ignorant. We think the battle is all about church, and it is not, it is all about you, and leading a victorious life in Christ. There is no other way given, except to be in regular community with believing brothers and sisters.

Stay in church, stay in prayer, stay in the Word, and stay in fellowship with other believers.

In the Chronicles of the Anabaptists in Austria-Hungary, one of them writes: “The foundations of the Christian faith were laid by the Apostles here and there in different countries, but through tyranny and false teaching, suffered many a blow and hindrance, the Church being often so diminished that it could scarcely be seen whether a Church existed at all. As Elias said, the altars were broken down, the prophets slain, and he remained alone; but God did not let His Church disappear altogether. Otherwise this article of the Christian faith would have been proved false: ‘I believe there is one Christian Church, one fellowship of the saints.’ If she could not be pointed out with the finger, if at times scarcely two or three could be found, yet the Lord, according to His promise, has been with them, and because they remained true to His Word, has never forsaken them, but has increased and added to them, but when they became careless, forgetful of Christ’s goodness, God withdrew from them the gifts with which He had endowed them and awakened true men in other places, giving gifts to them, with which they again built up a church to the Lord. So the kingdom of Christ, from the Apostles’ time until now, has wandered from one nation to another, until it has come to us.

Those members who are more gifted have a job: to equip and encourage the less gifted believers to do the work of building up. Today's system of clergy and laity, where a few believers do all the teaching and preaching but the majority stay passive year after years has not (and does not) equip believers to do what the clergies are doing; therefore they cannot build up the body of Christ. What should happen is that after receiving the equipping from the more gifted ministers, all of those saints would go and preach the gospel, teach the truth, and meet in fellowship with all other believers themselves. This would directly build up the body of Christ.

He expressed his own thoughts and teachings thus: “the holy universal Christian Church is a fellowship of the saints and a brotherhood of many pious and believing men who with one accord honour one Lord, one God, one faith and one baptism.” It is, he said, “the assembly of all Christian men on earth wherever they may be in the whole circle of the world”; or again, “a separated communion of a number of men that believe in Christ”, and explained,—“there are two churches, which in fact cover each other, the general and the local church,… the local church is a part of the general Church which includes all men who show that they are Christians.” As to community of goods, he said it consists in our always helping those brethren who are in need, for what we have is not our own but is entrusted to us as stewards for God. He considered that on account of sin the power of the sword had been committed to earthly Governments, and that therefore it was to be submitted to in the fear of God. Such gatherings were frequently held in Basle, where Hubmeyer and his friends zealously searched the Holy Scriptures and considered the questions brought before them. Basle was a great centre of spiritual activity. The printers were not afraid to issue books branded as heretical, and from their presses such works as those of Marsiglio of Padua and of John Wycliff went out into the world.

In 1527, under the guidance of Michael Sattler and others, a Conference was held in Baden, where it was agreed (1) that only believers should be baptized, (2) that discipline should be exercised in the churches, (3) that the Lord’s Supper should be kept in remembrance of His death, (4) that members of the church should not have fellowship with the world, (5) that it is the duty of the shepherds of the church to teach and exhort, etc., (6) that a Christian should not use the sword or go to law, (7) that a Christian must not take an oath.

October 26 He went up on a mountainside by himself to pray. When evening came, he was there alone. (Matthew 14:23) Christ Jesus, in His humanity, felt the need of complete solitude—to be entirely by Himself, alone with Himself. Each of us knows how draining constant interchange with others can be and how it exhausts our energy. As part of humankind, Jesus knew this and felt the need to be by Himself in order to regain His strength. Solitude was also important to Him in order to fully realize His high calling, His human weakness, and His total dependence on His Father. As a child of God, how much more do we need times of complete solitude—times to deal with the spiritual realities of life and to be alone with God the Father. If there was ever anyone who could dispense with special times of solitude and fellowship, it was our Lord. Yet even He could not maintain His full strength and power for His work and His fellowship with the Father without His quiet time. God desires that every servant of His would understand and perform this blessed practice, that His church would know how to train its children to recognize this high and holy privilege, and that every believer would realize the importance of making time for God alone. Oh, the thought of having God all alone to myself and knowing that God has me all alone to Himself! Andrew Murray Lamartine, the first of the French Romantic poets and a writer of the nineteenth century, in one of his books wrote of how his mother had a secluded spot in the garden where she spent the same hour of each day. He related that nobody ever dreamed of intruding upon her for even a moment of that hour. It was the holy garden of the Lord to her. Pity those people who have no such Beulah land! (See Isa. 62:4.) Jesus said, “Go into your room, close the door and pray” (Matt. 6:6), for it is in quiet solitude that we catch the deep and mysterious truths that flow from the soul of the things God allows to enter our lives.

First, suffering brings believers closer to Christ. Paul wrote, “That I may know Him, and the power of His resurrection and the fellowship of His sufferings” (Phil. 3:10). Suffering in the cause of Christ yields the fruit of better understanding of what Jesus went through in His suffering. Second, suffering assures the believer that he belongs to Christ. Jesus said, “If the world hates you, you know that it has hated Me before it hated you” (John 15:18). Because “a disciple is not above his teacher, nor a slave above his master” (Matt. 10:24), we will suffer. Paul warned Timothy, “Indeed, all who desire to live godly in Christ Jesus will be persecuted” (2 Tim. 3:12). Peter tells suffering Christians, “If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you” (1 Pet. 4:14). Suffering causes believers to sense the presence of the Holy Spirit in their lives, which gives assurance of salvation. Third, suffering brings a future reward. “If indeed we suffer with [Christ] in order that we may also be glorified with Him. For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us” (Rom. 8:17-18). “For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison” (2 Cor. 4:17). Fourth, suffering can result in the salvation of others. Church history is filled with accounts of those who came to Christ after watching other Christians endure suffering. Fifth, suffering frustrates Satan. He wants suffering to harm us, but God brings good out of it.

But the very same taker tendencies that served Wright well in Fallingwater also precipitated his nine-year slump. For two decades, until 1911, Wright made his name as an architect living in Chicago and Oak Park, Illinois, where he benefited from the assistance of craftspeople and sculptors. In 1911, he designed Taliesin, an estate in a remote Wisconsin valley. Believing he could excel alone, he moved out there. But as time passed, Wright spun his wheels during “long years of enforced idleness,” Gill wrote. At Taliesin, Wright lacked access to talented apprentices. “The isolation he chose by creating Taliesin,” de St. Aubin observes, “left him without the elements that had become essential to his life: architectural commissions and skillful workers to help him complete his building designs.” Frank Lloyd Wright’s drought lasted until he gave up on independence and began to work interdependently again with talented collaborators. It wasn’t his own idea: his wife Olgivanna convinced him to start a fellowship for apprentices to help him with his work. When apprentices joined him in 1932, his productivity soared, and he was soon working on the Fallingwater house, which would be seen by many as the greatest work of architecture in modern history. Wright ran his fellowship program for a quarter century, but even then, he struggled to appreciate how much he depended on apprentices. He refused to pay apprentices, requiring them to do cooking, cleaning, and fieldwork. Wright “was a great architect,” explained his former apprentice Edgar Tafel, who worked on Fallingwater, “but he needed people like myself to make his designs work—although you couldn’t tell him that.

Bass players share a secret fellowship, a sort of gnosis peculiar to their breed, a kind of smart that is hard for others to recognize or understand: the art of the whole sound. Bass players actually believe in musical epistemology, they are practitioners of musical metaphysics.

When we recognize that there are unbelievers in the visible church, there is a danger that we may become overly suspicious. We may begin to doubt the salvation of many true believers and thereby bring great confusion into the church. Calvin warned against this danger by saying that we must make a “charitable judgment” whereby we recognize as members of the church all who “by confession of faith, by example of life, and by partaking of the sacraments, profess the same God and Christ with us.”9 We should not try to exclude people from the fellowship of the church until they by public sin bring discipline upon themselves. On the other hand, of course, the church should not tolerate in its membership “public unbelievers” who by profession or life clearly proclaim themselves to be outside the true church.

Why is it that we say we see something distinctive in these lives and not, say, in a politician hoping for our vote, or a lawyer doing her job, or even a soldier risking his life for the sake of his country? Because the scientists and philosophers are to this extent right, that people generally act on the basis of rational self-interest. Consciously or otherwise, we seek to hand on our genes to the next generation. Individually and as groups, tribes, nations and civilisations, we are engaged in a Darwinian struggle to survive. All this we know, and though the terminology may change from age to age, people have known it for a very long time indeed. But here and there we see acts, personalities, lives, that seem to come from somewhere else, that breathe a larger air. They chime with the story we read in chapter 1, about a God who creates in love, who has faith in us, who summons us to greatness and forgives us when, as from time to time we must, we fall, the God whose creativity consists in self-effacement, in making space for the otherness that is us. This has nothing whatsoever to do with the physical laws, Darwinian or otherwise, governing biology, and everything to do with the making of meaning out of the communion of souls linked in loyalty and love. Stephen Jay Gould and Richard Lewontin see such flowerings of the spirit as ‘spandrels’, decorative motifs that have nothing to do with the weight-bearing architecture of life.15 Like most people, I see them as the redemption of life from mere existence to the fellowship of the divine. As Isaiah Berlin said, there are people tone deaf to the spirit. There is no reason to expect everyone to believe in God or the soul or the music of the universe as it sings the improbability of its existence. God is the distant voice we hear and seek to amplify in our systems of meaning, each particular to a culture, a civilisation, a faith. God is the One within the many; the unity at the core of our diversity; the call that leads us to journey beyond the self and its strivings, to enter into otherness and be enlarged by it, to seek to be a vehicle through which blessing flows outwards to the world, to give thanks for the miracle of being and the radiance that shines wherever two lives touch in affirmation, forgiveness and love.

All believers share a common life in Christ, whether or not we recognize it. We are in fellowship with literally thousands of believers from every nation of the world. Although we have never met most of them, we are in fellowship with them. We disagree with many of them over various issues of faith and practice, yet we are still members of the same body. Even though we struggle to like some of them, that does not alter the fact that we share together a common life in Christ. Neither our attitudes nor our actions affect this objective sense of koinonia. We are in community with all other believers, whether or not we like it or even recognize the fact.

Dear Jesus, I know I am a sinner. I have sinned against You and other people, and I am sorry for my sins and repent of them. I ask for and receive Your forgiveness today. Jesus, I invite You to be the Lord and Savior of my life, and I believe in my heart You died for the penalty of my sin on the cross and after three days were raised from the dead and are now seated in Heaven. Lord, I ask You to send Your Holy Spirit to fill me to overflowing even now and to melt me, mold me, and shape me into the person You want me to be. In Jesus’s name I pray. Amen. If you just prayed that pray and meant it, it is settled. You are now a child of God and are in covenant with Him. This is the absolute most important decision you will ever make, and whether you felt anything or not, you are now “reborn,” as Jesus said in John 3. This is just the start of a new and exciting life. To help you along that journey, here is a list of things you should do as soon as possible:          1.   Find a church that teaches the Word of God and get involved.          2.   Fellowship with mature believers who can help you to grow in your newfound faith.          3.   Get water baptized and tell others what you have done.          4.   Start reading the Bible daily and praying to God as you would talk to your best friend, knowing that He loves you.          5.   Make the daily choice to live for God and hon-or Him through your obedience to Him and love for others.

Paul’s main concern, then, is for their public and private prayer life. He believes that the highest good is communion or fellowship with God. A rich, vibrant, consoling, hard-won prayer life is the one good that makes it possible to receive all other kinds of goods rightly and beneficially. He does not see prayer as merely a way to get things from God but as a way to get more of God himself. Prayer is a striving to “take hold of God” (Is 64:7) the way in ancient times people took hold of the cloak of a great man as they appealed to him, or the way in modern times we embrace someone to show love.

The idea of cultivation and exercise, so dear to the saints of old, has now no place in our total religious picture. It is too slow, too common. We now demand glamour and fast flowing dramatic action. A generation of Christians reared among push buttons and automatic machines is impatient of slower and less direct methods of reaching their goals. We have been trying to apply machine-age methods to our relations with God. We read our chapter, have our short devotions and rush away, hoping to make up for our deep inward bankruptcy by attending another gospel meeting or listening to another thrilling story told by a religious adventurer lately returned from afar. The tragic results of this spirit are all about us. Shallow lives, hollow religious philosophies, the preponderance of the element of fun in gospel meetings, the glorification of men, trust in religious externalities, quasi-religious fellowships, salesmanship methods, the mistaking of dynamic personality for the power of the Spirit: these and such as these are the symptoms of an evil disease, a deep and serious malady of the soul. For this great sickness that is upon us no one person is responsible, and no Christian is wholly free from blame. We have all contributed, directly or indirectly, to this sad state of affairs. We have been too blind to see, or too timid to speak out, or too self-satisfied to desire anything better than the poor average diet with which others appear satisfied. To put it differently, we have accepted one another's notions, copied one another's lives and made one another's experiences the model for our own. And for a generation the trend has been downward. Now we have reached a low place of sand and burnt wire grass and, worst of all, we have made the Word of Truth conform to our experience and accepted this low plane as the very pasture of the blessed. It will require a determined heart and more than a little courage to wrench ourselves loose from the grip of our times and return to Biblical ways. But it can be done. Every now and then in the past Christians have had to do it. History has recorded several large-scale returns led by such men as St. Francis, Martin Luther and George Fox. Unfortunately there seems to be no Luther or Fox on the horizon at present. Whether or not another such return may be expected before the coming of Christ is a question upon which Christians are not fully agreed, but that is not of too great importance to us now. What God in His sovereignty may yet do on a world-scale I do not claim to know: but what He will do for the plain man or woman who seeks His face I believe I do know and can tell others. Let any man turn to God in earnest, let him begin to exercise himself unto godliness, let him seek to develop his powers of spiritual receptivity by trust and obedience and humility, and the results will exceed anything he may have hoped in his leaner and weaker days.

Church members as well should realize that persistent divisive grumbling and complaining can cost them their church family. Paul put it this way in Romans 16:17, "Watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. " Notice that it says of them, "Such people are not serving Christ, but their own appetites." In other words, these individuals who tear up churches and who teach doctrines contrary to what they learned are selfish, self-centered, self-indulgent individuals with whom believers are to have no fellowship. Unity in Christ doesn't mean that you have Christian fellowship with everyone, but only those who are biblical.

You need the preached Word, the ministry of the sacraments, and the fellowship of other believers to feed your soul. Without them, you will shrivel up, even with private Scripture reading and prayer during the week. Neglecting the local church will also likely turn you in on yourself.

With Abba a practicing Jew and Ima a Christian, sometimes my mother had the need to fellowship with other believers. She kept the Sabbath with my father and went to synagogue with him, but sometimes after the Sabbath was over she would go to Rabbi Weidenhjelm’s messianic congregation.” “By ‘after the Sabbath,’ you mean she went to church on Sunday?” Rachael smiled. “Yes, but not in the way you understand it. Remember, sundown starts a new day according to a biblical reckoning of time. The fellowship my mother went to began Saturday evening, according to a modern reckoning of time, but since it was sundown following the Sabbath day, it was the first day of the week.” Zane gave her a look like he was a little confused.

Confession is a difficult Discipline for us because we all too often view the believing community as a fellowship of saints before we see it as a fellowship of sinners. We feel that everyone else has advanced so far into holiness that we are isolated and alone in our sin. We cannot bear to reveal our failures and shortcomings to others. We imagine that we are the only ones who have not stepped onto the high road to heaven. Therefore, we hide ourselves from one another and live in veiled lies and hypocrisy.

Sylvie stood in stunned amazement. As a Catholic working among scientists, she occasionally endured the antireligious whisperings, but the party these kids seemed to be having was all-out euphoria over the church's loss. How could they be so callous? Why the hatred? For Sylvie, the church had always been an innocuous entity... a place of fellowship and introspection... sometimes just a place to sing out loud without people staring at her. The church recorded the benchmarks of her life - funerals, weddings, baptisms, holidays - and it asked for nothing in return. Even the monetary dues were voluntary. Her children emerged from Sunday School every week uplifted, filled with ideas about helping others and being kinder. What could possibly be wrong with that? It never ceased to amaze her that so many of CERN's so-called "brilliant minds" failed to comprehend the importance of the church. Did they really believe quarks and mesons inspired the average human being? Or that equations could replace someone's need for faith in the divine?

March 13 MORNING “Why sit we here until we die?” — 2 Kings 7:3 DEAR reader, this little book was mainly intended for the edification of believers, but if you are yet unsaved, our heart yearns over you: and we would fain say a word which may be blessed to you. Open your Bible, and read the story of the lepers, and mark their position, which was much the same as yours. If you remain where you are you must perish; if you go to Jesus you can but die. “Nothing venture, nothing win,” is the old proverb, and in your case the venture is no great one. If you sit still in sullen despair, no one can pity you when your ruin comes; but if you die with mercy sought, if such a thing were possible, you would be the object of universal sympathy. None escape who refuse to look to Jesus; but you know that, at any rate, some are saved who believe in Him, for certain of your own acquaintances have received mercy: then why not you? The Ninevites said, “Who can tell?” Act upon the same hope, and try the Lord’s mercy. To perish is so awful, that if there were but a straw to catch at, the instinct of self-preservation should lead you to stretch out your hand. We have thus been talking to you on your own unbelieving ground, we would now assure you, as from the Lord, that if you seek Him He will be found of you. Jesus casts out none who come unto Him. You shall not perish if you trust Him; on the contrary, you shall find treasure far richer than the poor lepers gathered in Syria’s deserted camp. May the Holy Spirit embolden you to go at once, and you shall not believe in vain. When you are saved yourself, publish the good news to others. Hold not your peace; tell the King’s household first, and unite with them in fellowship; let the porter of the city, the minister, be informed of your discovery, and then proclaim the good news in every place. The Lord save thee ere the sun goes down this day.

February 19 Coping with Loneliness A man of many companions may come to ruin, but there is a friend who sticks closer than a brother.—Proverbs 18:24 “I am so lonely. I’m around people all of the time, but I feel that I don’t belong.” These were the words of a lady with whom I was having coffee. She added, “I feel cut off from others. I feel isolated in a crowd of people.” My heart ached for this lady. In a large world it is easy to feel that we are nothing more than a speck in the midst of a multitude. Loneliness is painful. It means that we lack meaningful and close relationships with others. Our busy and impersonal world contributes to loneliness. Loneliness can also be self-inflicted. Some find it difficult to communicate with others. They may suffer from a poor self-image. Others demand privacy. This inhibits the development of meaningful relationships. I believe that the worst kind of loneliness comes from being alienated from God. A life steeped in sin is a lonely life. “How can I cope with this loneliness?” this lady asked as we began to talk. If you are not walking with God you must restore your fellowship with Him. You can find forgiveness through Christ. Being separated from God will cause you to feel that life has little meaning. Your first step out of the lonely pit is to realize how much Jesus loves you. He knows you better than anyone else does. He knows your past. He knows your future. As our Scripture tells us, He is a friend who sticks closer than a brother. If you want a friend, you must be a friend. It is God’s plan that we reach outside ourselves. God wants us to be the kind of friend who can strengthen others. Being a friend can help you cope with your loneliness. Why don’t you seek out someone to help and establish a friendship? Telephone someone. Visit your new co-worker or new neighbor. They may be lonely also.

You know, the Bible encourages us not to forsake fellowship with other believers. I think it’s because we really do need each other. Not a one of us can thrive isolated and on our own.

BUILDING FELLOWSHIP It is good and pleasant when God’s people live together in peace! Psalm 133:1 NCV Fellowship with other believers should be an integral part of your everyday life. Your association with fellow Christians should be uplifting, enlightening, encouraging, and consistent. Are you an active member of your own fellowship? Are you a builder of bridges inside the four walls of your church and outside it? Do you contribute to God’s glory by contributing your time and your talents to a close-knit band of believers? Hopefully so. The fellowship of believers is intended to be a powerful tool for spreading God’s Good News and uplifting His children. And God intends for you to be a fully contributing member of that fellowship. Your intentions should be the same. Be united with other Christians. A wall with loose bricks is not good. The bricks must be cemented together. Corrie ten Boom In God’s economy you will be hard-pressed to find many examples of successful “Lone Rangers.” Luci Swindoll A TIMELY TIP God intends for you to be an active member of your fellowship. Your intentions should be the same.

The fellowship of the Holy Spirit . . . means participation -- partaking with and subsequently sharing with others. This fellowship is not just for reaching individual believers, but that every individual who participates also shares with others. If the love of God and the grace of Christ, that believers receive, do not reach others, the fellowship of the Holy Spirit is stifled . . . The fellowship of the Spirit is persistently seeking to expand, to include more partakers and dispensers of grace and love.

All believers have been called into only one fellowship, which is that of Jesus Christ. Believers may mistakenly consider the group they associate with is one fellowship, and every other group has its own separate fellowship. The truth is, all believers belong to only one fellowship...Since all believers are in the one body of Christ, there should be no divisions in Christ.

If we didn’t spend any time on earth fellowshiping with other believers, why would we want to do that forever?

October 3 After the earthquake came a fire. . . . And after the fire came a gentle whisper. (1 Kings 19:12) A woman who had made rapid progress in her understanding of the Lord was once asked the secret of her seemingly easy growth. Her brief response was, “Mind the checks.” The reason many of us do not know and understand God better is that we do not heed His gentle “checks”—His delicate restraints and constraints. His voice is “a gentle whisper.” A whisper can hardly be heard, so it must be felt as a faint and steady pressure upon the heart and mind, like the touch of a morning breeze calmly moving across the soul. And when it is heeded, it quietly grows clearer in the inner ear of the heart. God’s voice is directed to the ear of love, and true love is intent upon hearing even the faintest whisper. Yet there comes a time when His love ceases to speak, when we do not respond to or believe His message. “God is love” (1 John 4:8), and if you want to know Him and His voice, you must continually listen to His gentle touches. So when you are about to say something in conversation with others, and you sense a gentle restraint from His quiet whisper, heed the restraint and refrain from speaking. And when you are about to pursue some course of action that seems perfectly clear and right, yet you sense in your spirit another path being suggested with the force of quiet conviction, heed that conviction. Follow the alternate course, even if the change of plans appears to be absolute folly from the perspective of human wisdom. Also learn to wait on God until He unfolds His will before you. Allow Him to develop all the plans of your heart and mind, and then let Him accomplish them. Do not possess any wisdom of your own, for often His performance will appear to contradict the plan He gave you. God will seem to work against Himself, so simply listen, obey, and trust Him, even when it appears to be the greatest absurdity to do so. Ultimately, “we know that in all things God works for the good of those who love him” (Rom. 8:28), but many times, in the initial stages of the performance of His plans: In His own world He is content To play a losing game. Therefore if you desire to know God’s voice, never consider the final outcome or the possible results. Obey Him even when He asks you to move while you still see only darkness, for He Himself will be a glorious light within you. Then there will quickly spring up within your heart a knowledge of God and a fellowship with Him, which will be overpowering enough in themselves to hold you and Him together, even in the most severe tests and under the strongest pressures of life. from Way of Faith

committed to finding a Bible-based church and being an active member in fellowship with other believers. And until Jesus comes, nothing is going to take me out. Then live by it. You will be successful as a follower of Jesus and ready for His return.

I learned in the Fellowship that if others could accept me and love me as I was, then I should love myself as I was—not for what I was, but for what I could become. So I have learned a little about my mind and about my will and about my emotions and passions.

The house church was not sacred space, but also, Paul claims that God’s people sanctify others, such as an unbelieving spouse or children. Therefore, though women were a dangerous source of contamination in Judaism, they (and male believers) were a source of holiness in the Pauline mission. Ceremonial purity, which separated those who are impure at table fellowship, was a major issue among the Jewish Christians, but Paul insisted that Jewish and gentile Christians eat together (Gal. 2:11–14).

Bitterness, condemnation of others, will rob a genuine believer of his or her fellowship with Jesus, and raise questions about assurance.

The amazed pair sprint back to Jerusalem to report their experience to the other disciples, and especially how Jesus “had been made known to them in the breaking of the bread” (Luke 24:35). This story in the Scriptures, then, testifies to an experience of the risen Christ at the table of fellowship that would provide a rich resource for the development of a new tradition: that of the Lord’s Supper, in which we, too, believe and expect that Jesus will be recognized “in the breaking of the bread.” By breaking that bread together, we are drawn into the story of living as disciples on the roads of life, striving to make sense of its hard realities, in the very company of the living Christ.

Dyslexia in Children: Causes and Symptoms Each child learns and develops at his own pace and reading is no different from any other skill. According to Dr Monika Chhajed, MBBS, Fellowship Paediatric Neurology and Epilepsy, DCH, DNB, Consultant- Paediatric Neurologist, it is common for children to find reading challenging at some point or another. If, however, learning to read becomes a struggle, they may have a learning disorder or dyslexia. If you notice that your child is finding it difficult to read, consult the best paediatric neurologist in Chandigarh at the earliest. What is Dyslexia? Dyslexia is associated with trouble learning to read. It affects the child’s ability to recognize and manipulate the sounds in language. Dr Monika Chhajed tells us that children with dyslexia go through a difficult time decoding new works or even breaking them into chunks to sound out. This leads to difficulty with reading, writing, and spelling. A lot of people believe that dyslexia reflects a child’s intelligence. It is, however, not true. Dyslexia can be thought of as a gap between a student’s ability and achievement. Some children with dyslexia even cope with their peers. Their strength, however, begins to reduce after the third grade or so. What Causes Dyslexia? Dyslexia is caused by individual differences in the parts of the brain that enable reading. It often runs in families. Dyslexia is also linked to certain genes that affect how the brain processes reading and language. If you have a family history of dyslexia or learning disabilities, visit the best paediatric neurologist in Chandigarh for consultation.

One of the foundational biblical concepts for church is that we are to be a "body." Christianity is not a solo journey. How can you be a solid Christian in isolation? If you're in isolation, it means you're susceptible to the devil, evil, and you're not being held up by fellow believers. It's a rough world out there. We were not designed to go it alone. You might attend large worship services, but if you don't have those personal connections with other members of the body, you're probably going to fall apart, because there's not one else there to help hold you together.

Hebrews is instructive again in this context. Its summons to draw near in full assurance of faith is coupled with the exhortation not to neglect worship and fellowship.37 The ministry of God’s Word; the mutual instruction believers give one another through singing psalms, hymns, and spiritual songs; the encouragement believers give each other as they stir one another up to love and good works—all these are, as divine ordinances, ways of promoting in us an increase of assurance that we really are Christ’s, since we love him, we love his Word, and we love his people. The neglect of them correspondingly tends to hinder and diminish assurance.

If anyone truly believes that the same ski-town conferences and fellowship programs, the same politicians and policies, the same entrepreneurs and social businesses, the same campaign donors, the same thought leaders, the same consulting firms and protocols, the same philanthropists and reformed Goldman Sachs executives, the same win-wins and doing-well-by-doing-good initiatives and private solutions to public problems that had promised grandly, if superficially, to change the world—if anyone thinks that the MarketWorld complex of people and institutions and ideas that failed to prevent this mess even as it harped on making a difference, and whose neglect fueled populism’s flames, is also the solution, wake them up by tapping them, gently, with this book. For the inescapable answer to the overwhelming question—Where do we go from here?—is: somewhere other than where we have been going, led by people other than the people who have been leading us.

March 17 Yet man is born to trouble as surely as sparks fly upward. (Job 5:7) NO SURPRISE. Sparks fly upward from a fire naturally, so human suffering is inevitable. God told us so in Genesis 3:17–19, so we should not be shocked at suffering. Modern Western people are more traumatized by it than others. We have too much faith in our technology and our democratic institutions, and we are conditioned by our secular, materialistic culture to seek most of our happiness in fragile things like good looks, wealth, and pleasure. It is wise, however, to be ready for suffering. Often most of the painful emotions people experience during adversity are actually the shock and surprise that they are suffering at all. Even many Christians believe that God won’t let really bad things happen to them. But Jesus himself disproves that. If God allowed a perfect man to suffer terribly for a greater, wonderful good, why should we think that might not happen to us? “Dear friends, do not be surprised at the fiery ordeal . . . as though something strange were happening to you” (1 Peter 4:12). How can you have fellowship with Jesus in your suffering? Prayer: Lord, as I read about your life in the gospels, I see you experiencing pain and rejection on every page. Yet somehow I assume that I deserve a better life than you! My heart’s foolishness is so deep when it comes to suffering. Make me ready for it. Amen.

The spiritual fellowship that a believer enjoys with his Redeemer, is not a solitary or a selfish joy, but one which he cannot possess alone, or expect in common with other believers.

In the essay, Benda said that we must throw away “the regular clichés about liberation” from the traditional obligations of marriage and family. In the Christian model, marriage and family offers three gifts that are urgently needed for believers struggling within a totalitarian order. The first is the fruitful fellowship of love in which we are bound together with our neighbor without pardon by virtue simply of our closeness; not on the basis of merit, rights and entitlements, but by virtue of mutual need and its affectionate reciprocation—incidentally, although completely unmotivated by notions of equality and permanent conflict between the sexes.2 The second gift is freedom given to us so absolutely that even as finite and, in the course of the conditions of the world, seemingly rooted beings, we are able to make permanent, eternal decisions; every marriage promise that is kept, every fidelity in defiance of adversity, is a radical defiance of our finitude, something that elevates us—and with us all created corporeally—higher than the angels.3 The third gift is the dignity of the individual within family fellowship. In practically all other social roles we are replaceable and can be relieved of them, whether rightly or wrongly. However, such a cold calculation of justice does not reign between husband and wife, between children and parents, but rather the law of love. Even where love fails completely . . . and with all that accompanies that failure, the appeal of shared responsibility for mutual salvation remains, preventing us from giving up on unworthy sons, cheating wives, and doddering fathers.4

I believe that there are five general church functions. They are teaching, fellowship, worship, evangelism, and service. All are found in Acts 2:42–47 and are prescribed in other parts of the New Testament. All five of them must be somewhat balanced and are necessary in a church’s ministry if its people are to become spiritually mature.

Until the day my father died, he couldn’t let go of a wrong in his life until he made it right—first with God and then with others. I learned from my father that unconfessed sin in believers’ hearts hinders their walk, their talk, and their service to God. But when it is settled with God, He restores joy and fellowship.

The table fellowship of the church is at stake here in these small things. Our witness outside the church is at stake. Whether we are guests or hosts, we should be known as gracious people who are quick to bend in deference to others. One of the most pleasurable and effective tools we have for connecting with believers and unbelievers—fellowship over food—is endangered when we allow ourselves to become fussy eaters. We can’t focus on the ministry that takes place around the table—ministry to individuals with needs that extend far beyond fear of sugar—when we’re intent on flourishing the word Paleo to anyone who will listen. Food snobbery isn’t just a silly social gaffe. It’s an indulgence of the flesh that may have far-reaching consequences to the spiritual lives of ourselves and others.

Like other Christian thinkers, Augustine believed that happiness was found in likeness to God, and, like Gregory of Nyssa, he knew that likeness to God did not mean becoming divine but cleaving to God and living in fellowship with God. As we draw near to God we are filled with his life and light and holiness.

A plain road, though it led through a hedge of swords,’ said Boromir. ‘By strange paths has this Company been led, and so far to evil fortune. Against my will we passed under the shades of Moria, to our loss. And now we must enter the Golden Wood, you say. But of that perilous land we have heard in Gondor, and it is said that few come out who once go in; and of that few none have escaped unscathed.’ ‘Say not unscathed, but if you say unchanged, then maybe you will speak the truth,’ said Aragorn. ‘But lore wanes in Gondor, Boromir, if in the city of those who once were wise they now speak evil of Lothlórien. Believe what you will, there is no other way for us – unless you would go back to Moria-gate, or scale the pathless mountains, or swim the Great River all alone.’ ‘Then lead on!’ said Boromir. ‘But it is perilous.’ ‘Perilous indeed,’ said Aragorn, ‘fair and perilous; but only evil need fear it, or those who bring some evil with them. Follow me!

growth through the spiritual disciplines of prayer, Bible study, communion with God, fellowship with other believers, and dependence on Christ.

It is important to state this simply. Too many who go under the label of "Presbyterian" or "Reformed" doubt whether other evangelicals really believe the gospel because they don't speak it with a Presbyterian accent. Such was the case with one Presbyterian denomination in the 1950s that refused to join a council of churches because its membership included Baptists and others who believed that faith preceded regeneration, rather than the other way around. As a result, these Presbyterians concluded that their evangelical brothers believed a defective gospel and hence may not be brothers after all! Such an attitude is out of bounds. While we might have differing levels of fellowship and intimacy based on theological commonality, still we have to say that all who claim Jesus as Savior and Lord are our brothers and sisters in Christ. We also should want to say that we have a great body of truth in common with all those who are followers of our Lord.