God's Love Is Sufficient Quotes

For most of my life I have struggled to find God, to know God, to love God. I have tried hard to follow the guidelines of the spiritual life—pray always, work for others, read the Scriptures—and to avoid the many temptations to dissipate myself. I have failed many times but always tried again, even when I was close to despair. Now I wonder whether I have sufficiently realized that during all this time God has been trying to find me, to know me, and to love me. The question is not “How am I to find God?” but “How am I to let myself be found by him?” The question is not “How am I to know God?” but “How am I to let myself be known by God?” And, finally, the question is not “How am I to love God?” but “How am I to let myself be loved by God?” God is looking into the distance for me, trying to find me, and longing to bring me home.

I think it takes an amazing amount of energy to convince oneself that the Forever Person isn't just around the corner. In the end I believe we never do convince ourselves. I know that I found it increasingly hard to maintain the pose of emotional self-sufficiency lying on my bed and sitting at my desk, watching the gulls cartwheeling in the clouds over the bridges, cradling myself in my own arms, breathing warm chocolate-and-vodka breath on a rose I had found on a street corner, trying to force it to bloom.

To be specific, the self-sins are these: self-righteousness, self-pity, self-confidence, self-sufficiency, self-admiration, self-love and a host of others like them

I’m afraid of committing myself,” she thought to herself. “When you find your path, you must not be afraid. You need to have sufficient courage to make mistakes. Disappointment, defeat, and despair are the tools God uses to show us the way.” “Don’t bother trying to explain your emotions. Live everything as intensely as you can and keep whatever you felt as a gift from God. The best way to destroy the bridge between the visible and invisible is by trying to explain your emotions.” “But how will I know who my Soulmate is?” Brida felt that this was one of the most important questions she had ever asked in her life. “By taking risks” she said to Brida. ‘ By risking failure, disappointment, disillusion, but never ceasing in you search for Love. As long as you keep looking, you will triumph in the end.” Nothing is completely wrong. Even a broken watch is right twice a day.

(Why flowers are so important to the main character) I need the reminder that God loves to make detailed and beautiful things, and that act of creation is itself a sufficient reason to make them. These flowers will live and die here, the majority of them never seen, even though a busy road is less than a mile away.

My message, unchanged for more than fifty years, is this: God loves you unconditionally, as you are and not as you should be, because nobody is as they should be. It is the message of grace…A grace that pays the eager beaver who works all day long the same wages as the grinning drunk who shows up at ten till five…A grace that hikes up the robe and runs breakneck toward the prodigal reeking of sin and wraps him up and decides to throw a party no ifs, ands, or buts…This grace is indiscriminate compassion. It works without asking anything of us…Grace is sufficient even though we huff and puff with all our might to try to find something or someone it cannot cover. Grace is enough…Jesus is enough.

Each and every reader comprehends the Qur’an/ Bible on a different level in tandem with the depth of his understanding. There are 4 levels of insight. The first level is the outer meaning and it is the one that the majority of people are content with. Next is the Batum- the inner level. Third there is the inner of the inner. And the fourth level is so deep it cannot be put into words and is therefore bound to be indescribable. Scholars who focus on the Sharia/ Bible know the outer meaning. Sufis/ Lightworkers know the inner meaning. Saints know the inner of the inner. The fourth level is known by prophets and those closest to God. So don’t judge the way other people connect to God. To each his own way and his own prayer. God does not take us at our word but looks deep into our hearts. It is not the ceremonies or rituals that make a difference, but whether our hearts are sufficiently pure or not. (3)

Thomas Merton said it was actually dangerous to put the Scriptures in the hands of people whose inner self is not yet sufficiently awakened to encounter the Spirit, because they will try to use God for their own egocentric purposes. (This is why religion is so subject to corruption!) Now, if we are going to talk about conversion and penance, let me apply that to the two major groups that have occupied Western Christianity—Catholics and Protestants. Neither one has really let the Word of God guide their lives. Catholics need to be converted to giving the Scriptures some actual authority in their lives. Luther wasn’t wrong when he said that most Catholics did not read the Bible. Most Catholics are still not that interested in the Bible. (Historically they did not have the printing press, nor could most people read, so you can’t blame them entirely.) I have been a priest for 42 years now, and I would sadly say that most Catholics would rather hear quotes from saints, Popes, and bishops, the current news, or funny stories, if they are to pay attention. If I quote strongly from the Sermon on the Mount, they are almost throwaway lines. I can see Catholics glaze over because they have never read the New Testament, much less studied it, or been guided by it. I am very sad to have to admit this. It is the Achilles heel of much of the Catholic world, priests included. (The only good thing about it is that they never fight you like Protestants do about Scripture. They are easily duped, and the hierarchy has been able to take advantage of this.) If Catholics need to be converted, Protestants need to do penance. Their shout of “sola Scriptura” (only Scripture) has left them at the mercy of their own cultures, their own limited education, their own prejudices, and their own selective reading of some texts while avoiding others. Partly as a result, slavery, racism, sexism, classism, xenophobia, and homophobia have lasted authoritatively into our time—by people who claim to love Jesus! I think they need to do penance for what they have often done with the Bible! They largely interpreted the Bible in a very individualistic and otherworldly way. It was “an evacuation plan for the next world” to use Brian McLaren’s phrase—and just for their group. Most of Evangelical Protestantism has no cosmic message, no social message, and little sense of social justice or care for the outsider. Both Catholics and Protestants (Orthodox too!) found a way to do our own thing while posturing friendship with Jesus.

Walt Whitman (1819–1892). Leaves of Grass. 1900. To You WHOEVER you are, I fear you are walking the walks of dreams, I fear these supposed realities are to melt from under your feet and hands; Even now, your features, joys, speech, house, trade, manners, troubles, follies, costume, crimes, dissipate away from you, Your true Soul and Body appear before me, They stand forth out of affairs—out of commerce, shops, law, science, work, forms, clothes, the house, medicine, print, buying, selling, eating, drinking, suffering, dying. Whoever you are, now I place my hand upon you, that you be my poem; I whisper with my lips close to your ear, I have loved many women and men, but I love none better than you. O I have been dilatory and dumb; I should have made my way straight to you long ago; I should have blabb’d nothing but you, I should have chanted nothing but you. I will leave all, and come and make the hymns of you; None have understood you, but I understand you; None have done justice to you—you have not done justice to yourself; None but have found you imperfect—I only find no imperfection in you; None but would subordinate you—I only am he who will never consent to subordinate you; I only am he who places over you no master, owner, better, God, beyond what waits intrinsically in yourself. Painters have painted their swarming groups, and the centre figure of all; From the head of the centre figure spreading a nimbus of gold-color’d light; But I paint myriads of heads, but paint no head without its nimbus of gold-color’d light; From my hand, from the brain of every man and woman it streams, effulgently flowing forever. O I could sing such grandeurs and glories about you! You have not known what you are—you have slumber’d upon yourself all your life; Your eye-lids have been the same as closed most of the time; What you have done returns already in mockeries; (Your thrift, knowledge, prayers, if they do not return in mockeries, what is their return?) The mockeries are not you; Underneath them, and within them, I see you lurk; I pursue you where none else has pursued you; Silence, the desk, the flippant expression, the night, the accustom’d routine, if these conceal you from others, or from yourself, they do not conceal you from me; The shaved face, the unsteady eye, the impure complexion, if these balk others, they do not balk me, The pert apparel, the deform’d attitude, drunkenness, greed, premature death, all these I part aside. There is no endowment in man or woman that is not tallied in you; There is no virtue, no beauty, in man or woman, but as good is in you; No pluck, no endurance in others, but as good is in you; No pleasure waiting for others, but an equal pleasure waits for you. As for me, I give nothing to any one, except I give the like carefully to you; I sing the songs of the glory of none, not God, sooner than I sing the songs of the glory of you. Whoever you are! claim your own at any hazard! These shows of the east and west are tame, compared to you; These immense meadows—these interminable rivers—you are immense and interminable as they; These furies, elements, storms, motions of Nature, throes of apparent dissolution—you are he or she who is master or mistress over them, Master or mistress in your own right over Nature, elements, pain, passion, dissolution. The hopples fall from your ankles—you find an unfailing sufficiency; Old or young, male or female, rude, low, rejected by the rest, whatever you are promulges itself; Through birth, life, death, burial, the means are provided, nothing is scanted; Through angers, losses, ambition, ignorance, ennui, what you are picks its way.

I saw a banner hanging next to city hall in downtown Philadelphia that read, "Kill them all, and let God sort them out." A bumper sticker read, "God will judge evildoers; we just have to get them to him." I saw a T-shirt on a soldier that said, "US Air Force... we don't die; we just go to hell to regroup." Others were less dramatic- red, white, and blue billboards saying, "God bless our troops." "God Bless America" became a marketing strategy. One store hung an ad in their window that said, "God bless America--$1 burgers." Patriotism was everywhere, including in our altars and church buildings. In the aftermath of September 11th, most Christian bookstores had a section with books on the event, calendars, devotionals, buttons, all decorated in the colors of America, draped in stars and stripes, and sprinkled with golden eagles. This burst of nationalism reveals the deep longing we all have for community, a natural thirst for intimacy... September 11th shattered the self-sufficient, autonomous individual, and we saw a country of broken fragile people who longed for community- for people to cry with, be angry with, to suffer with. People did not want to be alone in their sorrow, rage, and fear. But what happened after September 11th broke my heart. Conservative Christians rallies around the drums of war. Liberal Christian took to the streets. The cross was smothered by the flag and trampled under the feet of angry protesters. The church community was lost, so the many hungry seekers found community in the civic religion of American patriotism. People were hurting and crying out for healing, for salvation in the best sense of the word, as in the salve with which you dress a wound. A people longing for a savior placed their faith in the fragile hands of human logic and military strength, which have always let us down. They have always fallen short of the glory of God. ...The tragedy of the church's reaction to September 11th is not that we rallied around the families in New York and D.C. but that our love simply reflected the borders and allegiances of the world. We mourned the deaths of each soldier, as we should, but we did not feel the same anger and pain for each Iraqi death, or for the folks abused in the Abu Ghraib prison incident. We got farther and farther from Jesus' vision, which extends beyond our rational love and the boundaries we have established. There is no doubt that we must mourn those lives on September 11th. We must mourn the lives of the soldiers. But with the same passion and outrage, we must mourn the lives of every Iraqi who is lost. They are just as precious, no more, no less. In our rebirth, every life lost in Iraq is just as tragic as a life lost in New York or D.C. And the lives of the thirty thousand children who die of starvation each day is like six September 11ths every single day, a silent tsunami that happens every week.

So you see, don’t judge the way other people connect to God,” concluded Shams. To each his own way and his own prayer. God does not take us at our word. He looks deep into our hearts. It is not the ceremonies or rituals that make a difference, but whether our hearts are sufficiently pure or not.

The 'base frees and condenses, compresses the whole experience to the implosion of one terrible shattering spike in the graph, an afflated orgasm of the heart that makes her feel, truly, attractive, sheltered by limits, deveiled and loved, observed and alone and sufficient and female, full, as if watched for an instant by God.

The ultimate difference between God's wisdom and man's wisdom is how they relate to the glory of God's grace in Christ crucified. God's wisdom makes the glory of God's grace our supreme treasure. But man's wisdom delights in seeing himself as resourceful, self-sufficient, self determining, and not utterly dependent on God's free grace.

When love beckons to you, follow him, Though his ways are hard and steep. And when his wings enfold you yield to him, Though the sword hidden among his pinions may wound you. And when he speaks to you believe in him, Though his voice may shatter your dreams as the north wind lays waste the garden. For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning. Even as he ascends to your height and caresses your tenderest branches that quiver in the sun, So shall he descend to your roots and shake them in their clinging to the earth. Like sheaves of corn he gathers you unto himself. He threshes you to make you naked. He sifts you to free you from your husks. He grinds you to whiteness. He kneads you until you are pliant; And then he assigns you to his sacred fire, that you may become sacred bread for God's sacred feast. All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life's heart. But if in your fear you would seek only love's peace and love's pleasure, Then it is better for you that you cover your nakedness and pass out of love's threshing-floor, Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears. Love gives naught but itself and takes naught but from itself. Love possesses not nor would it be possessed; For love is sufficient unto love. When you love you should not say, "God is in my heart," but rather, "I am in the heart of God." And think not you can direct the course of love, for love, if it finds you worthy, directs your course. Love has no other desire but to fulfill itself. But if you love and must needs have desires, let these be your desires: To melt and be like a running brook that sings its melody to the night. To know the pain of too much tenderness. To be wounded by your own understanding of love; And to bleed willingly and joyfully. To wake at dawn with a winged heart and give thanks for another day of loving; To rest at the noon hour and meditate love's ecstasy; To return home at eventide with gratitude; And then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.

God sees fit that we should taste of that cup of which his Son drank so deep, that we might feel a little what sin is, and what his Son's love was. But our comfort is that Christ drank the dregs of the cup for us, and will succor us, so that our spirits may not utterly fail under that little taste of his displeasure which we may feel. He became not only a man but a curse, a man of sorrows, for us. He was broken that we should not be broken; he was troubled, that we should not be desperately troubled; he became a curse, that we should not be accursed. Whatever may be wished for in an all sufficient comforter is all to be found in Christ.

Despite what you think you know, sometimes your plans may be interrupted. Because you were designed for a purpose. You are on a mission to achieve greatness. No matter what obstacles lie in your path, you will reach your destination. Remember God's grace is sufficient.

This vulgar grace is indiscriminate compassion. It works without asking anything of us. It's not cheap. It's free, and as such will always be a banana peel for the Orthodox foot and a fairy tale for the grown-up sensibility. Grace is sufficient even though we huff and puff with all our might to try to find something or someone it cannot cover. Grace is enough. He is enough. Jesus is enough. John, the disciple Jesus loved, ended his first letter with this line: "Children, be on your guard against false gods." In other words, steer clear of any God you can comprehend. Abba will's love cannot be comprehended. I'll say it again: Abba's love cannot be comprehended.

Parted lovers beguile absence by a thousand chimerical devices, which possess, however, a reality of their own. They are prevented from seeing each other, they cannot write to each other; they discover a multitude of mysterious means to correspond. They send each other the song of the birds, the perfume of the flowers, the smiles of children, the light of the sun, the sighings of the breeze, the rays of stars, all creation. And why not? All the works of God are made to serve love. Love is sufficiently potent to charge all nature with its messages. Oh Spring! Thou art a letter that I write to her.

The greatest joy is joy in God. This is plain from Psalm 16:11: "You [God] will make known to me the path of life; in Your presence is fullness of joy; in Your right hand there are pleasures forever." Fullness of joy and eternal joy cannot be improved. Nothing is fuller than full, and nothing is longer than eternal. And this joy is owing to the presence of God, not the accomplishments of man. Therefore, if God wants to love us infinitely and delight us fully and eternally, he must preserve for us the one thing that will satisfy us totally and eternally; namely, the presence and worth of his own glory. He alone is the source of full and lasting pleasure. Therefore, his commitment to uphold and display his glory is not vain, but virtuous. God is the one being for whom self-exaltation is an infinitely loving act. If he revealed himself to the proud and self-sufficient and not to the humble and dependent, he would belittle the very glory whose worth is the foundation of our joy. Therefore, God's pleasure in hiding this from "the wise and intelligent" and revealing it to "infants" is the pleasure of God in both his glory and our joy.

It thrills me to know that the God who created the entire universe, who is the God of space, time, and eternity, who is infinitely holy and completely self-sufficient, should care about supplying my physical needs. Just as loving human fathers want to provide for the needs of their children, so God is concerned that we receive enough food to eat, clothes to wear, and a place to rest.

Theft is punished by Your law, O Lord, and by the law written in men's hearts, which iniquity itself cannot blot out. For what thief will suffer a thief? Even a rich thief will not suffer him who is driven to it by want. Yet had I a desire to commit robbery, and did so, compelled neither by hunger, nor poverty through a distaste for well-doing, and a lustiness of iniquity. For I pilfered that of which I had already sufficient, and much better. Nor did I desire to enjoy what I pilfered, but the theft and sin itself. There was a pear-tree close to our vineyard, heavily laden with fruit, which was tempting neither for its colour nor its flavour. To shake and rob this some of us wanton young fellows went, late one night (having, according to our disgraceful habit, prolonged our games in the streets until then), and carried away great loads, not to eat ourselves, but to fling to the very swine, having only eaten some of them; and to do this pleased us all the more because it was not permitted.Behold my heart, O my God; behold my heart, which You had pity upon when in the bottomless pit. Behold, now, let my heart tell You what it was seeking there, that I should be gratuitously wanton, having no inducement to evil but the evil itself. It was foul, and I loved it. I loved to perish. I loved my own error— not that for which I erred, but the error itself. Base soul, falling from Your firmament to utter destruction— not seeking anything through the shame but the shame itself!

Bold prayers honor God, and God honors bold prayers. God isn’t offended by your biggest dreams or boldest prayers. He is offended by anything less. If your prayers aren’t impossible to you, they are insulting to God. Prayers are prophecies. They are the best predictors of your spiritual future. Who you become is determined by how you pray. Ultimately, the transcript of your prayers becomes the script of your life. The greatest tragedy in life is the prayers that go unanswered because they go unasked. God does not answer vague prayers. The more specific your prayers are, the more glory God receives. Most of us don’t get what we want because we quit praying. We give up too easily. We give up too soon. We quit praying right before the miracle happens. If you don’t take the risk, you forfeit the miracle. Take a step of faith when God gives you a vision because you trust that the One who gave you the vision is going to make provision. And for the record, if the vision is from God, it will most definitely be beyond your means. We shouldn’t seek answers as much as we should seek God. If you seek answers you won’t find them, but if you seek God, the answers will find you. If your plans aren’t birthed in prayer and bathed in prayer, they won’t succeed. Are your problems bigger than God, or is God bigger than your problems? Our biggest problem is our small view of God. That is the cause of all lesser evils. And it’s a high view of God that is the solution to all other problems. Because you know He can, you can pray with holy confidence. Persistence is the magic bullet. The only way you can fail is if you stop praying. 100 percent of the prayers I don’t pray won’t get answered. Where are you most proficient, most sufficient? Maybe that is precisely where God wants you to trust Him to do something beyond your ability. What we perceive as unanswered prayers are often the greatest answers. Our heavenly Father is far too wise and loves us far too much to give us everything we ask for. Someday we’ll thank God for the prayers He didn’t answer as much or more than the ones He did. You can’t pray for open doors if you aren’t willing accept closed doors, because one leads to the other. Just as our greatest successes often come on the heels of our greatest failures, our greatest answers often come on the heels of our longest and most boring prayers. The biggest difference between success and failure, both spiritually and occupationally, is your waking-up time on your alarm clock. We won’t remember the things that came easy; we’ll remember the things that came hard. It’s not just where you end up that’s important; it’s how you get there. Goal setting begins and ends with prayer. The more you have to circle something in prayer, the more satisfying it is spiritually. And, often, the more glory God gets. I don’t want easy answers or quick answers because I have a tendency to mishandle the blessings that come too easily or too quickly. I take the credit or take them for granted. So now I pray that it will take long enough and be hard enough for God to receive all of the glory. Change your prayer approach from as soon as possible to as long as it takes. Go home. Lock yourself in your room. Kneel down in the middle of the floor, and with a piece of chalk draw a circle around yourself. There, on your knees, pray fervently and brokenly that God would start a revival within that chalk circle.

Two ideas are opposed — not concepts or abstractions, but Ideas which were in the blood of men before they were formulated by the minds of men. The Resurgence of Authority stands opposed to the Rule of Money; Order to Social Chaos, Hierarchy to Equality, socio-economico-political Stability to constant Flux; glad assumption of Duties to whining for Rights; Socialism to Capitalism, ethically, economically, politically; the Rebirth of Religion to Materialism; Fertility to Sterility; the spirit of Heroism to the spirit of Trade; the principle of Responsibility to Parliamentarism; the idea of Polarity of Man and Woman to Feminism; the idea of the individual task to the ideal of ‘happiness’; Discipline to Propaganda-compulsion; the higher unities of family, society, State to social atomism; Marriage to the Communistic ideal of free love; economic self-sufficiency to senseless trade as an end in itself; the inner imperative to Rationalism.

When two elements are fused into one they become inseparable. A force of sufficient magnitude may destroy them, but it can never disjoin them. A man and a woman who have become “one flesh” under God’s design for marriage cannot be separated without suffering great damage or even destruction. It would be the spiritual equivalent of having an arm or a leg torn from their bodies.

To each his own way and his own prayer. God does not take us at our word. He looks deep into our hearts. It is not the ceremonies or rituals that make a difference, but whether our hearts are sufficiently pure or not.

many women don’t live like God’s beloved. We don’t internalize that His love has made us lovely. We don’t rest in the reality that His sufficiency has made us good enough. We don’t identify with our identity. We don’t accept that God has accepted us.

The tithe simply is not a sufficiently radical concept to embody the carefree unconcern for possessions that marks life in the Kingdom of God. ... It is quite possible to tithe and at the same time oppress the poor and needy. ... The tithe is not necessarily evil' it simply cannot provide a sufficient base for Jesus' call to carefree unconcern over provision. ... Perhaps the tithe can be a beginning way to acknowledge God as the owner of all things, but it is only a beginning and not an ending.

Other possible means were not lacking on God’s part.” One drop of blood—from Christ’s circumcision at the age of eight days—would have been sufficient to purchase all mankind’s salvation. Why then did He give us twelve quarts instead of one drop? The simple and stunning answer, from Monica Miller’s book on the movie “The Passion of the Christ”, is: Because He had twelve quarts to give. The strategy of war and of games is to win with the minimum possible expense and sacrifice. Love does not seek the minimum but the maximum.

The form that the love of religion takes in the soul differs a great deal according to the circumstances of out lives. Some circumstances prevent the very birth of this love; others kill it before it has been able to grow very strong. In affliction some men, in spite of themselves, develop a hatred and contempt for religions because the cruelty, pride, or corruption of certain of its ministers have made them suffer. There are others who have been reared from their earliest youth in surroundings impregnated with a spirit of this sort. We must conclude that in such cases, by God's mercy, the love of our neighbor and the love of the beauty of the world, if they are sufficiently strong and pure, will be enough to raise the soul to any height.

Jung writes that women with a negative mother complex often miss the first half of life; they walk past it in a dream. Life to them is a constant source of annoyance and irritation. But if they can overcome this negative mother complex, they have a good chance in the second half of rediscovering life with the youthful spontaneity missed in the first half. For though, as Jung says in the last paragraph, a part of life has been lost, its meaning has been saved. That is the tragedy of such women, but they can get to the turning point, and in the second half of life have their hands healed and can stretch them out for what they want — not from the animus or from the ego, but, according to nature, simply stretch out their hands toward something they love. Though it is infinitely simple, it is extremely difficult, for it is the one thing the woman with a negative mother complex cannot do; it needs God's help. Even the analyst cannot help her — it must one day just happen, and this is generally when there has been sufficient suffering. One cannot escape one's fate; the whole pain of it must be accepted, and one day the infinitely simple solution comes.

Love gives naught but itself and takes naught but from itself. Love possesses not nor would it be possessed; For love is sufficient unto love. When you love you should not say, ‘God is in my heart,’ but rather, ‘I am in the heart of God.’ And think not you can direct the course of love, for love, if it finds you worthy, directs your course.

Hold your tongue, or I'll kill you! You'll kill me? No, excuse me, I will speak. I came to treat myself to that pleasure. Oh, I love the dreams of my ardent young friends, quivering with eagerness for life! 'There are new men,' you decided last spring, when you were meaning to come here, 'they propose to destroy everything and begin with cannibalism. Stupid fellows! they didn't ask my advice! I maintain that nothing need be destroyed, that we only need to destroy the idea of God in man, that's how we have to set to work. It's that, that we must begin with. Oh, blind race of men who have no understanding! As soon as men have all of them denied God -- and I believe that period, analogous with geological periods, will come to pass -- the old conception of the universe will fall of itself without cannibalism, and, what's more, the old morality, and everything will begin anew. Men will unite to take from life all it can give, but only for joy and happiness in the present world. Man will be lifted up with a spirit of divine Titanic pride and the man-god will appear. From hour to hour extending his conquest of nature infinitely by his will and his science, man will feel such lofty joy from hour to hour in doing it that it will make up for all his old dreams of the joys of heaven. Everyone will know that he is mortal and will accept death proudly and serenely like a god. His pride will teach him that it's useless for him to repine at life's being a moment, and he will love his brother without need of reward. Love will be sufficient only for a moment of life, but the very consciousness of its momentariness will intensify its fire, which now is dissipated in dreams of eternal love beyond the grave'... and so on and so on in the same style. Charming! Ivan sat with his eyes on the floor, and his hands pressed to his ears, but he began trembling all over. The voice continued. (The devil) The question now is, my young thinker reflected, is it possible that such a period will ever come? If it does, everything is determined and humanity is settled for ever. But as, owing to man's inveterate stupidity, this cannot come about for at least a thousand years, everyone who recognises the truth even now may legitimately order his life as he pleases, on the new principles. In that sense, 'all things are lawful' for him. What's more, even if this period never comes to pass, since there is anyway no God and no immortality, the new man may well become the man-god, even if he is the only one in the whole world, and promoted to his new position, he may lightheartedly overstep all the barriers of the old morality of the old slaveman, if necessary. There is no law for God. Where God stands, the place is holy. Where I stand will be at once the foremost place... 'all things are lawful' and that's the end of it! That's all very charming; but if you want to swindle why do you want a moral sanction for doing it? But that's our modern Russian all over. He can't bring himself to swindle without a moral sanction. He is so in love with truth-.

Walk confidently in the fact that our all-sufficient God did not make you insufficient or broken.

In this stillness, God exposes our desire for self-sufficiency and reminds us that His love for us is based on who we are and not what we do.

For the sake of brevity, it is sufficient to note that Mary described the rosary as a song that God loves to hear and a tie that binds us to our spiritual mother.

Lord, You have told me who You are, You have in mercy revealed Yourself to me, I know You to be that blessed 'gift of God' which alone can save and satisfy my soul. The depth and compass of heavenly love are manifested in You, and You have shown me, not my need only, but the sufficiency of Your grace and power to meet it. I am an empty sinner, You are a full Christ!

There are so many dirty names for her that one rarely learns them all, even in one’s native language. There are dirty names for every female part of her body and for every way of touching her. There are dirty words, dirty laughs, dirty noises, dirty jokes, dirty movies, and dirty things to do to her in the dark. Fucking her is the dirtiest, though it may not be as dirty as she herself is. Her genitals are dirty in the literal meaning: stink and blood and urine and mucous and slime. Her genitals are also dirty in the metaphoric sense: obscene. She is reviled as filthy, obscene, in religion, pornography, philosophy, and in most literature and art and psychology. where she is not maligned she is magnificently condescended to, as in this diary entry by Somerset Maugham written when he was in medical school: The Professor of Gynaecology: He began his course of lectures as follows: Gentlemen, woman is an animal that micturates once a day, defecates once a week, menstruates once a month, parturates once a year and copulates whenever she has the opportunity. I thought it a prettily-balanced sentence. Were she loved sufficiently, or even enough, she could not be despised so much. were she sexually loved, or even liked, she and what is done with or to her, in the dark or in the light, she would not, could not, exist rooted in the realm of dirt, the contempt for her apparently absolute and irrevocable; horrible; immovable; help us, Lord; unjust. She is not just less; she and the sex she incarnates are a species of filth. God will not help of course: "For a whore is a deep ditch; and a strange woman is a narrow pit.

The power of loving a God whom religion paints as the most detestable of beings would, doubtless, be a proof of the most supernatural grace, that is, a grace the most contrary to nature; to love that which we do not know, is, assuredly, sufficiently difficult; to love that which we fear, is still more difficult; but to love that which is exhibited to us in the most repulsive colors, is manifestly impossible.

The often heard lament, “I have so little time,” gives the lie to the delusion that the daily is of little significance. Everyone has exactly the same amount of time, the same twenty—four hours in which many a weary voice has uttered the gospel truth: “Sufficient unto the day is the evil thereof” (Mt 6:34, KJV). But most of us, most of the time, take for granted what is closest to us and is most universal. The daily round of sunrise and sunset, for example, that marks the coming and passing of each day, is no longer a symbol of human hopes, or of God’s majesty, but a grind, something we must grit our teeth to endure. Our busy schedules, and even urban architecture, which all too often deprives us of a sense of the sky, has diminished our capacity to marvel with the psalmist in the passage of time as an expression of God’s love for us and for all creation: It was God who made the great lights, whose love endures forever; the sun to rule in the day, whose love endures forever; the moon and stars in the night, whose love endures forever. (Ps 136: 7—9, GR) When

Consider the death of the body in terms of God and His law. Your life, the life within you, encompasses everything within itself -- not only those whom you have lost but everything -- it includes God within itself. And if there is a God in your soul, then your soul is full, and there is no loss. And if there is a God, then there is love towards Him and towards people, towards those unfortunates who are in need of love. If you believe that everything that has happened to us in our life has been for our own good, then that which happens to us in our death is also for our own good. All of our misfortunes reveal to us the presence in us of the divine, of the immortal, of the self-sufficient which constitutes the foundation of our life. Death reveals to us fully our true Self. That which happens to man after his death we cannot and ought not to know. We could not live or do God's work if we knew it. If what awaits us after death were worse than what we meet with here on earth, we would prize this life even more than we do now, and there is no greater impediment to the fulfillment of God's will than concern for one's own life. If what awaits us after death were better than now, then we would scorn this life and make every effort to flee from it. We do not know what awaits us after death, but we do know one thing without any doubt, namely, that the spiritual Being into which, according to Christian teachings, I have passed over is indissoluble, eternal, free and omnipotent because this Being is God. I shall go into that Source of Love from which I came and into that which I feel is Love. 'Into thine hands I commit my spirit.' That is all we can say, yet this too is something. For the person who believes in the existence of Him from whom he came and to Whom he is going, this is all there is, and nothing more is needed.

She understood the genre constraints, the decencies we were supposed to be observing. The morally cosy vision allows the embrace of monstrosity only as a reaction to suffering or as an act of rage against the Almighty. Vampire interviewee Louis is in despair at his brother’s death when he accepts Lestat’s offer. Frankenstein’s creature is driven to violence by the violence done to him. Even Lucifer’s rebellion emerges from the agony of injured pride. The message is clear: By all means become an abomination—but only while unhinged by grief or wrath. By rights, Talulla knew, she should have been orphaned or raped or paedophilically abused or terminally ill or suicidally depressed or furious at God for her mother’s death or at any rate in some way deranged if she was to be excused for not having killed herself, once it became apparent that she’d have to murder and devour people in order to stay alive. The mere desire to stay alive, in whatever form you’re lumbered with—werewolf, vampire, Father of Lies—really couldn’t be considered a morally sufficient rationale. And yet here she was, staying alive. You love life because life’s all there is.

The intendment of all gospel revelation is, not to unveil God's essential glory, that we should see him as he is, but merely to declare so much of him as he knows sufficient to be a bottom of our faith, love, obedience, and coming to him,

Jean Valjean felt his heart melt within him with delight, at all these sparks of a tenderness so exclusive, so wholly satisfied with himself alone. The poor man trembled, inundated with angelic joy; he declared to himself ecstatically that this would last all their lives; he told himself that he really had not suffered sufficiently to merit so radiant a bliss, and he thanked God, in the depths of his soul, for having permitted him to be loved thus, he, a wretch, by that innocent being.

THE GROUND OF EXPERIENCE It is necessary to die in order to be reborn. As soon as you experience impermanence, non-self, and interbeing, you are born again. But if the plant does not become dormant in the winter, it cannot be reborn in the spring. Jesus said that unless you are reborn as a child, you cannot enter the Kingdom of God. Thomas Merton wrote, “The living experience of divine love and the Holy Spirit … is a true awareness that one has died and risen in Christ. It is an experience of mystical renewal, an inner transformation brought about entirely by the power of God’s merciful love, implying the ‘death’ of the self-centered and self-sufficient ego and the appearance of a new and liberated self who lives and acts in the Spirit.

Hence, for the soul to be in its center - which is God, as we have said - it is sufficient for it to possess one degree of love, for by one degree alone it is united with him through grace. Should it have two degrees, it becomes united and concentrated in God in another, deeper center. Should it reach three, it centers itself in a third. But once it has attained the final degree, God's love has arrived at wounding the soul in its ultimate and deepest center, which is to illuminate and transform it in its whole being, power, and strength, and according to its capacity, until it appears to be God. When light shines on a clean and pure crystal, we find that the more intense the degree of light, the more light the crystal has concentrated within it and the brighter it becomes; it can become so brilliant from the abundance of light received that it seems to be all light. And then the crystal is undistinguishable from the light, since it is illumined according to its full capacity, which is to appear to be light.

My sin murdered Him. And out of this self-loathing shame borne of the understanding that I could perpetrate such a heinous act, I am barely able to raise my head sufficiently to ask what crazed insanity would prompt Jesus to walk out of an empty tomb for the single purpose of pursuing a decaying soul that murdered Him? And I would be wise to consider that the question itself is asked only because I have yet to touch the barest periphery of God’s love despite the fact that because of an empty tomb it stands right in front of me.

10 REASONS TO PUT YOUR TRUST IN GOD • His blessings are abundant • His mercies are forever • His grace is sufficient • His holiness is eternal • His power is everlasting • His promise is divine • His word is truth • His love never fails • His ways are greater • His peace is protection

God’s grace is sufficient when we come up short in our obedience, but it is important to call sin “sin” and declare war on it. Those who love God in truth will set their hearts to live in a spirit of obedience in every area of their lives—including their use of time, money, and words, and in what their eyes look at.

When a man fighteth against his sin only with arguments from the issue or the punishment due unto it, this is a sign that sin hath taken great possession of the will, and that in the heart there is a superfluity of naughtiness. Such a man as opposes nothing to the seduction of sin and lust in his heart but fear of shame among men or hell from God, is sufficiently resolved to do the sin if there were no punishment attending it; which, what it differs from living in the practice of sin, I know not. Those who are Christ’s, and are acted in their obedience upon gospel principles, have the death of Christ, the love of God, the detestable nature of sin, the preciousness of communion with God, a deep-grounded abhorrency of sin as sin, to oppose to any seduction of sin, to all the workings, strivings, fightings of lust in their hearts. So did Joseph. “How shall I do this great evil,” saith he, “and sin against the Lord ?” my good and gracious God.

If pain sometimes shatters the creature's false self sufficiency, yet in supreme Trial or Sacrifice' it teaches him the self-sufficiency which really ought to be his - the 'strength which, if Heaven gave it may be called his own': for then, in the absence of all merely natural motives and supports he acts in that strength, and that alone, which God confers upon him through his subjected will. Human will becomes truly creative and truly our own when it is wholly God's, and this is one of the many senses in which he that loses his soul shall find it. In all other acts our will is fed through nature, that is, through created things other than the self - through the desires which our physical organism and our heredity supply to us. When we act from ourselves alone, that is, from God in ourselves - we are collaborators in, or live instruments of creation: and that is why such an act undoes with 'backward mutters of deserving power' the uncreative spell which Adam laid upon his species.

But there comes a point when your partner behaves in ways that fail to meet your needs, or rather those of your ego. The feelings of fear, pain, and lack that are an intrinsic part of egoic consciousness but had been covered up by the “love relationship” now resurface. Just as with every other addiction, you are on a high when the drug is available, but invariably there comes a time when the drug no longer works for you. When those painful feelings reappear, you feel them even more strongly than before, and what is more, you now perceive your partner as the cause of those feelings. This means that you project them outward and attack the other with all the savage violence that is part of your pain. This attack may awaken the partner's own pain, and he or she may counter your attack. At this point, the ego is still unconsciously hoping that its attack or its attempts at manipulation will be sufficient punishment to induce your partner to change their behavior, so that it can use them again as a cover-up for your pain. Every addiction arises from an unconscious refusal to face and move through your own pain. Every addiction starts with pain and ends with pain. Whatever the substance you are addicted to — alcohol, food, legal or illegal drugs, or a person — you are using something or somebody to cover up your pain. That is why, after the initial euphoria has passed, there is so much unhappiness, so much pain in intimate relationships. They do not cause pain and unhappiness. They bring out the pain and unhappiness that is already in you. Every addiction does that. Every addiction reaches a point where it does not work for you anymore, and then you feel the pain more intensely than ever. This is one reason why most people are always trying to escape from the present moment and are seeking some kind of salvation in the future. The first thing that they might encounter if they focused their attention on the Now is their own pain, and this is what they fear. If they only knew how easy it is to access in the Now the power of presence that dissolves the past and its pain, the reality that dissolves the illusion. If they only knew how close they are to their own reality, how close to God.

When we seem led to pray for others, asking for God’s love, will and the highest good is usually sufficient. Our lives become much simpler when we emotionally and spiritually let go, pray only for God’s will for us, the power to carry that out, ask God to guide us and direct us throughout our day, and trust the outcome of ours and others’ circumstances to our Higher Power’s care.

He had been looking for her all his life, and even when he thought he had found her, in other ports and other places, he shied away. He stood in her bedroom, a towel wrapped around his waist. Clean as a whistle, having just said the nastiest thing he could think of to her. Staring at a heart-red tree desperately in love with a woman he could not risk loving because he could not afford to lose her. For if he loved and lost this woman whose sleeping face was the limit his eyes could safely behold and whose wakened face threw him into confusion, he would surely lose the world. So he made himself disgusting to her. Insulted and offended her. Gave her sufficient cause to help him keep his love in chains and hoped to God the lock would hold. It snapped like a string.

God in his love has chosen to reveal himself. We understand God to be self-sufficient and not in need of our gifts and service. God is not "served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things" (Acts 17:25). He has chosen to speak to us because he desires to be in relationship with us-he desires to make friends with us.

How good one feels when one is full—how satisfied with ourselves and with the world!  People who have tried it, tell me that a clear conscience makes you very happy and contented; but a full stomach does the business quite as well, and is cheaper, and more easily obtained.  One feels so forgiving and generous after a substantial and well-digested meal—so noble-minded, so kindly-hearted. It is very strange, this domination of our intellect by our digestive organs.  We cannot work, we cannot think, unless our stomach wills so.  It dictates to us our emotions, our passions.  After eggs and bacon, it says, “Work!”  After beefsteak and porter, it says, “Sleep!”  After a cup of tea (two spoonsful for each cup, and don’t let it stand more than three minutes), it says to the brain, “Now, rise, and show your strength.  Be eloquent, and deep, and tender; see, with a clear eye, into Nature and into life; spread your white wings of quivering thought, and soar, a god-like spirit, over the whirling world beneath you, up through long lanes of flaming stars to the gates of eternity!” After hot muffins, it says, “Be dull and soulless, like a beast of the field—a brainless animal, with listless eye, unlit by any ray of fancy, or of hope, or fear, or love, or life.”  And after brandy, taken in sufficient quantity, it says, “Now, come, fool, grin and tumble, that your fellow-men may laugh—drivel in folly, and splutter in senseless sounds, and show what a helpless ninny is poor man whose wit and will are drowned, like kittens, side by side, in half an inch of alcohol.” We

Yet weakness—or neediness—is a valuable asset in God’s community. Jesus introduced a new era in which weakness is the new strength. Anything that reminds us that we are dependent on God and other people is a good thing. Otherwise, we trick ourselves into thinking that we are self-sufficient, and arrogance is sure to follow. We need help, and God has given us his Spirit and each other to provide it.

The Scripture nowhere states that the believers of God are 'immune' from suffering. Instead, we are called to expect troubles (Each day has enough trouble of its own)! But there remains a promise from the Lord himself "My Grace is Sufficient for Thee; for My Strength is made perfect in weakness". Yes, the steadfast love of the Lord NEVER ceases, they are New every morning. Great is His faithfulness!

Too Oriental.— What? A god who loves men, provided only that they believe in him, and who casts an evil eye and threats upon anyone who does not believe in this love? What? A love encapsuled in if-clauses attributed to an almighty god? A love that has not even mastered the feelings of honor and vindictiveness? How Oriental this is! “If I love you, is that your concern?”28 is a sufficient critique of the whole of Christianity.

You should observe, and have observed, in which direction God urges you most of all to go, for, as St. Paul says, not all people are called to follow the same path to God. If you find then that the shortest way for you does not lie in many outward works, great endurance and privation (which things are in any case of little importance unless we are particularly called to them by God or unless we have sufficient strength to perform them without disrupting our inner life), if you do not find these things right for you, then be at peace and have little to do with them. But then you might say: if they are not important, why did our forebears, including many saints, do these things? Consider this: if our Lord gave them this particular kind of devotional practice, then he also gave them the strength to carry it through, and it was this which pleased him and which was their greatest achievement. For God has not linked our salvation with any particular kind of devotion . . . Not everyone can follow the same way, nor can all people follow only one way, nor can we follow all the different ways or everyone else's way . . . It is the same with following the severe life-style of such saints. You should love their way and find it appealing, even though you do not have to follow their example.

Notice in Acts 4 that there were “no needy persons among them.” Why? Because they shared with “anyone one who had need.” The expression of neediness in the community allowed the economy of love to flow. But in churches in America and other places where affluence poses special problems, the situation is very different. These cultures are enslaved to the fear of death and death avoidance holds serious sway. In these cultures the expression of need is taboo and pornographic. What results is neurotic image-management, the pressure to be “fine.” The perversity here is that on the surface American churches do look like the church in Acts 4 - there are “no needy persons” among us. We all appear to be doing just fine, thank you very much. But we know this to be a sham, a collective delusion driven by the fear of death. I’m really not fine and neither are you. But you are afraid of me and I’m afraid of you. We are neurotic about being vulnerable with each other. We fear exposing our need and failure to each other. And because of this fear - the fear of being needy within a community of neediness - the witness of the church is compromised. A collection of self-sustaining and self-reliant people - people who are all pretending to be fine - is not the Kingdom of God. It’s a church built upon the delusional anthropology we described earlier. Specifically, a church where everyone is “fine” is a group of humans refusing to be human beings and pretending to be gods. Such a “church” is comprised of fearful people working hard to keep up appearances and unable to trust each other to the point of loving self-sacrifice. In such a “church” each member is expected to be self-sufficient and self-sustaining, thus making no demands upon others. Unfortunately, where there is no need and no vulnerability, there can be no love.

Man is no helpless invalid left in a valley of total depravity until God pulls him out. Man is rather an upstanding human being whose vision has been impaired by the cataracts of sin and whose soul has been weakened by the virus of pride, but there is sufficient vision left for him to lift his eyes unto the hills, and there remains enough of God’s image for him to turn his weak and sin-battered life toward the Great Physician, the curer of the ravages of sin.

Not only does a good army commander not need any special qualities, on the contrary he needs the absence of the highest and best human attributes—love, poetry, tenderness, and philosophic inquiring doubt. He should be limited, firmly convinced that what he is doing is very important (otherwise he will not have sufficient patience), and only then will he be a brave leader. God forbid that he should be humane, should love, or pity, or think of what is just and unjust.

O holy and blessed dame, the perpetuall comfort of humane kind, who by thy bounty and grace nourishest all the world, and hearest a great affection to the adversities of the miserable, as a loving mother thou takest no rest, neither art thou idle at any time in giving thy benefits, and succoring all men, as well on land as sea; thou art she that puttest away all stormes and dangers from mans life by thy right hand, whereby likewise thou restrainest the fatall dispositions, appeasest the great tempests of fortune and keepest backe the course of the stars: the gods supernall doe honour thee: the gods infernall have thee in reverence: thou environest all the world, thou givest light to the Sunne, thou governest the world, thou treadest downe the power of hell: By thy meane the times returne, the Planets rejoyce, the Elements serve: at thy commandment the winds do blow, the clouds increase, the seeds prosper, and the fruits prevaile, the birds of the aire, the beasts of the hill, the serpents of the den, and the fishes of the sea, do tremble at thy majesty, but my spirit is not able to give thee sufficient praise, my patrimonie is unable to satisfie thy sacrifice, my voice hath no power to utter that which I thinke, no if I had a thousand mouths and so many tongues: Howbeit as a good religious person, and according to my estate, I will alwaies keepe thee in remembrance and close thee within my breast.

Certainty is an unrealistic and unattainable ideal. We need to have pastors who are schooled in apologetics and engaged intellectually with our culture so as to shepherd their flock amidst the wolves. People who simply ride the roller coaster of emotional experience are cheating themselves out of a deeper and richer Christian faith by neglecting the intellectual side of that faith. They know little of the riches of deep understanding of Christian truth, of the confidence inspired by the discovery that one’s faith is logical and fits the facts of experience, and of the stability brought to one’s life by the conviction that one’s faith is objectively true. God could not possibly have intended that reason should be the faculty to lead us to faith, for faith cannot hang indefinitely in suspense while reason cautiously weighs and reweighs arguments. The Scriptures teach, on the contrary, that the way to God is by means of the heart, not by means of the intellect. When a person refuses to come to Christ, it is never just because of lack of evidence or because of intellectual difficulties: at root, he refuses to come because he willingly ignores and rejects the drawing of God’s Spirit on his heart. unbelief is at root a spiritual, not an intellectual, problem. Sometimes an unbeliever will throw up an intellectual smoke screen so that he can avoid personal, existential involvement with the gospel. In such a case, further argumentation may be futile and counterproductive, and we need to be sensitive to moments when apologetics is and is not appropriate. A person who knows that Christianity is true on the basis of the witness of the Spirit may also have a sound apologetic which reinforces or confirms for him the Spirit’s witness, but it does not serve as the basis of his belief. As long as reason is a minister of the Christian faith, Christians should employ it. It should not surprise us if most people find our apologetic unconvincing. But that does not mean that our apologetic is ineffective; it may only mean that many people are closed-minded. Without a divine lawgiver, there can be no objective right and wrong, only our culturally and personally relative, subjective judgments. This means that it is impossible to condemn war, oppression, or crime as evil. Nor can one praise brotherhood, equality, and love as good. For in a universe without God, good and evil do not exist—there is only the bare valueless fact of existence, and there is no one to say that you are right and I am wrong. No atheist or agnostic really lives consistently with his worldview. In some way he affirms meaning, value, or purpose without an adequate basis. It is our job to discover those areas and lovingly show him where those beliefs are groundless. We are witnesses to a mighty struggle for the mind and soul of America in our day, and Christians cannot be indifferent to it. If moral values are gradually discovered, not invented, then our gradual and fallible apprehension of the moral realm no more undermines the objective reality of that realm than our gradual, fallible apprehension of the physical world undermines the objectivity of that realm. God has given evidence sufficiently clear for those with an open heart, but sufficiently vague so as not to compel those whose hearts are closed. Because of the need for instruction and personal devotion, these writings must have been copied many times, which increases the chances of preserving the original text. In fact, no other ancient work is available in so many copies and languages, and yet all these various versions agree in content. The text has also remained unmarred by heretical additions. The abundance of manuscripts over a wide geographical distribution demonstrates that the text has been transmitted with only trifling discrepancies.

He then said something in Arabic to Ali, who made a sign of obedience and withdrew, but not to any distance. As to Franz a strange transformation had taken place in him. All the bodily fatigue of the day, all the preoccupation of mind which the events of the evening had brought on, disappeared as they do at the first approach of sleep, when we are still sufficiently conscious to be aware of the coming of slumber. His body seemed to acquire an airy lightness, his perception brightened in a remarkable manner, his senses seemed to redouble their power, the horizon continued to expand; but it was not the gloomy horizon of vague alarms, and which he had seen before he slept, but a blue, transparent, unbounded horizon, with all the blue of the ocean, all the spangles of the sun, all the perfumes of the summer breeze; then, in the midst of the songs of his sailors, -- songs so clear and sonorous, that they would have made a divine harmony had their notes been taken down, -- he saw the Island of Monte Cristo, no longer as a threatening rock in the midst of the waves, but as an oasis in the desert; then, as his boat drew nearer, the songs became louder, for an enchanting and mysterious harmony rose to heaven, as if some Loreley had decreed to attract a soul thither, or Amphion, the enchanter, intended there to build a city. At length the boat touched the shore, but without effort, without shock, as lips touch lips; and he entered the grotto amidst continued strains of most delicious melody. He descended, or rather seemed to descend, several steps, inhaling the fresh and balmy air, like that which may be supposed to reign around the grotto of Circe, formed from such perfumes as set the mind a dreaming, and such fires as burn the very senses; and he saw again all he had seen before his sleep, from Sinbad, his singular host, to Ali, the mute attendant; then all seemed to fade away and become confused before his eyes, like the last shadows of the magic lantern before it is extinguished, and he was again in the chamber of statues, lighted only by one of those pale and antique lamps which watch in the dead of the night over the sleep of pleasure. They were the same statues, rich in form, in attraction, and poesy, with eyes of fascination, smiles of love, and bright and flowing hair. They were Phryne, Cleopatra, Messalina, those three celebrated courtesans. Then among them glided like a pure ray, like a Christian angel in the midst of Olympus, one of those chaste figures, those calm shadows, those soft visions, which seemed to veil its virgin brow before these marble wantons. Then the three statues advanced towards him with looks of love, and approached the couch on which he was reposing, their feet hidden in their long white tunics, their throats bare, hair flowing like waves, and assuming attitudes which the gods could not resist, but which saints withstood, and looks inflexible and ardent like those with which the serpent charms the bird; and then he gave way before looks that held him in a torturing grasp and delighted his senses as with a voluptuous kiss. It seemed to Franz that he closed his eyes, and in a last look about him saw the vision of modesty completely veiled; and then followed a dream of passion like that promised by the Prophet to the elect. Lips of stone turned to flame, breasts of ice became like heated lava, so that to Franz, yielding for the first time to the sway of the drug, love was a sorrow and voluptuousness a torture, as burning mouths were pressed to his thirsty lips, and he was held in cool serpent-like embraces. The more he strove against this unhallowed passion the more his senses yielded to its thrall, and at length, weary of a struggle that taxed his very soul, he gave way and sank back breathless and exhausted beneath the kisses of these marble goddesses, and the enchantment of his marvellous dream.

Wallowing in shame, remorse, self-hatred, and guilt over real or imagined failings in our past lives betrays a distrust in the love of God. It shows that we have not accepted the acceptance of Jesus Christ and thus have rejected the total sufficiency of his redeeming work. Preoccupation with our past sins, present weaknesses, and character defects gets our emotions churning in self-destructive ways, closes us within the mighty citadel of self, and preempts the presence of a compassionate God.

Obedience is freedom. Better to follow the Master’s plan than to do what you weren’t wired to do—master yourself. It is true that the thing that you and I most need to be rescued from is us! The greatest danger that we face is the danger that we are to ourselves. Who we think we are is a delusion and what we all tend to want is a disaster. Put together, they lead to only one place—death. If you’re a parent, you see it in your children. It didn’t take long for you to realize that you are parenting a little self-sovereign, who thinks at the deepest level that he needs no authority in his life but himself. Even if he cannot yet walk or speak, he rejects your wisdom and rebels against your authority. He has no idea what is good or bad to eat, but he fights your every effort to put into his mouth something that he has decided he doesn’t want. As he grows, he has little ability to comprehend the danger of the electric wall outlet, but he tries to stick his fingers in it precisely because you have instructed him not to. He wants to exercise complete control over his sleep, diet, and activities. He believes it is his right to rule his life, so he fights your attempts to bring him under submission to your loving authority. Not only does your little one resist your attempts to bring him under your authority, he tries to exercise authority over you. He is quick to tell you what to do and does not fail to let you know when you have done something that he does not like. He celebrates you when you submit to his desires and finds ways to punish you when you fail to submit to his demands. Now, here’s what you have to understand: when you’re at the end of a very long parenting day, when your children seemed to conspire together to be particularly rebellious, and you’re sitting on your bed exhausted and frustrated, you need to remember that you are more like your children than unlike them. We all want to rule our worlds. Each of us has times when we see authority as something that ends freedom rather than gives it. Each of us wants God to sign the bottom of our personal wish list, and if he does, we celebrate his goodness. But if he doesn’t, we begin to wonder if it’s worth following him at all. Like our children, each of us is on a quest to be and to do what we were not designed by our Creator to be or to do. So grace comes to decimate our delusions of self-sufficiency. Grace works to destroy our dangerous hope for autonomy. Grace helps to make us reach out for what we really need and submit to the wisdom of the Giver. Yes, it’s true, grace rescues us from us.

Stop struggling and enter into My rest. The fight you sense inside of you is the fight over to whom or to what will you surrender your cares. The stress of self-sufficiency is constricting, slowly tightening with each attempt to be the lord over your own life. It is not good for you to be held captive by anything. Money, fear, illness, nor sorrow can ever draw you so deep into the trappings of this life that I do not have the power to pull you out. No one and nothing can snatch you out of My hands. You are held, as secure within My embrace as your level of surrender.

God is forbearing, gracious, and longsuffering, but he is also a God of holiness, wrath, and judgement.57 The wrath of God, unlike the love or holiness of God, should not be thought of as an intrinsic perfection of God; rather it is a function or expression of God’s holiness against sin. Where there is no sin, there is no wrath, but there will always be love and holiness. Where God in his holiness confronts his image-bearers in their rebellion, there must be wrath, otherwise God is not the jealous and self-sufficient God he claims to be, and his holiness is impugned.58

And our soul by virtue of this reforming grace is made sufficient to the full to comprehend all Him by love, the which is incomprehensible to all created knowledgeable powers, as is angel, or man's soul; I mean, by their knowing, and not by their loving. And therefore I call them in this case knowledgeable powers. But yet all reasonable creatures, angel and man, have in them each one by himself, one principal working power, the which is called a knowledgeable power, and another principal working power, the which is called a loving power. Of the which two powers, to the first, the which is a knowledgeable power, God that is the maker of them is evermore incomprehensible; and to the second, the which is the loving power, in each one diversely He is all comprehensible to the full. Insomuch that a loving soul alone in itself, by virtue of love should comprehend in itself Him that is sufficient [p. 77] to the full--and much more, without comparison--to fill all the souls and angels that ever may be. And this is the endless marvellous miracle of love; the working of which shall never take end, for ever shall He do it, and never shall He cease for to do it. See who by grace see may, for the feeling of this is endless bliss, and the contrary is endless pain.

You allege some considerations in favor of a Deity from the universality of a belief in his existence. The superstitions of the savage, and the religion of civilized Europe appear to you to conspire to prove a first cause. I maintain that it is from the evidence of revelation alone that this belief derives the slightest countenance. That credulity should be gross in proportion to the ignorance of the mind that it enslaves, is in strict consistency with the principles of human nature. The idiot, the child and the savage, agree in attributing their own passions and propensities to the inanimate substances by which they are either benefited or injured. The former become Gods and the latter Demons; hence prayers and sacrifices, by the means of which the rude Theologian imagines that he may confirm the benevolence of the one, or mitigate the malignity of the other. He has averted the wrath of a powerful enemy by supplications and submission; he has secured the assistance of his neighbour by offerings; he has felt his own anger subside before the entreaties of a vanquished foe, and has cherished gratitude for the kindness of another. Therefore does he believe that the elements will listen to his vows. He is capable of love and hatred towards his fellow beings, and is variously impelled by those principles to benefit or injure them. The source of his error is sufficiently obvious. When the winds, the waves and the atmosphere act in such a manner as to thwart or forward his designs, he attributes to them the same propensities of whose existence within himself he is conscious when he is instigated by benefits to kindness, or by injuries to revenge. The bigot of the woods can form no conception of beings possessed of properties differing from his own: it requires, indeed, a mind considerably tinctured with science, and enlarged by cultivation to contemplate itself, not as the centre and model of the Universe, but as one of the infinitely various multitude of beings of which it is actually composed.

One day Moses was walking in the mountains on his own when he saw a shepherd in the distance. The man was on his knees with his hands spread out to the sky, praying. Moses was delighted. But when he got closer, he was equally stunned to hear the shepherd’s prayer. “Oh, my beloved God, I love Thee more than Thou can know. I will do anything for Thee, just say the word. Even if Thou asked me to slaughter the fattest sheep in my flock in Thy name, I would do so without hesitation. Thou would roast it and put its tail fat in Thy rice to make it more tasty.” Moses inched toward the shepherd, listening attentively. “Afterward I would wash Thy feet and clean Thine ears and pick Thy lice for Thee. That is how much I love Thee.” Having heard enough, Moses interrupted the shepherd, yelling, “Stop, you ignorant man! What do you think you are doing? Do you think God eats rice? Do you think God has feet for you to wash? This is not prayer. It is sheer blasphemy.” Dazed and ashamed, the shepherd apologized repeatedly and promised to pray as decent people did. Moses taught him several prayers that afternoon. Then he went on his way, utterly pleased with himself. But that night Moses heard a voice. It was God’s. “Oh, Moses, what have you done? You scolded that poor shepherd and failed to realize how dear he was to Me. He might not be saying the right things in the right way, but he was sincere. His heart was pure and his intentions good. I was pleased with him. His words might have been blasphemy to your ears, but to Me they were sweet blasphemy.” Moses immediately understood his mistake. The next day, early in the morning, he went back to the mountains to see the shepherd. He found him praying again, except this time he was praying in the way he had been instructed. In his determination to get the prayer right, he was stammering, bereft of the excitement and passion of his earlier prayer. Regretting what he had done to him, Moses patted the shepherd’s back and said: “My friend, I was wrong. Please forgive me. Keep praying in your own way. That is more precious in God’s eyes.” The shepherd was astonished to hear this, but even deeper was his relief. Nevertheless, he did not want to go back to his old prayers. Neither did he abide by the formal prayers that Moses had taught him. He had now found a new way of communicating with God. Though satisfied and blessed in his naïve devotion, he was now past that stage—beyond his sweet blasphemy. “So you see, don’t judge the way other people connect to God,” concluded Shams. “To each his own way and his own prayer. God does not take us at our word. He looks deep into our hearts. It is not the ceremonies or rituals that make a difference, but whether our hearts are sufficiently pure or not.

1:261-262 THROW IT TO THE THIEVES The fear of the Lord is different from other trepidation. You need a healthy fear of what is dangerous before you can reach to the fear of the Lord. Many never reach. You may be like a very slight, limber branch. You look weak, but the wet center connects with a taproot. Hold there and fear not (20:21). Moses trembled, but he was sound to the core. They said to the people, A great army has gathered against you. You should be afraid. But that increased their faith. They repied, God is our sufficient guardian (3:173). Overly cautious merchants do not prosper because of their fear of loss. Brave merchants get broken ten times in a row, then rise at the end. Whatever you fear losing, throw it to the thieves following your caravan, especially if it's your faith. Whatever you deeply love, give time to that, and if you're drawn away, come back as soon as you can. There may even be a conflict sometime between what you love, your faith, and protecting your children. Stay with what is most in harmony with the love, and the other will fade. Fear has two forms. One is a worry about whether the effort is worth it. People caught in this bottleneck between yes and no stay tortured and confused. The second form of fear is for whether you will ever be able to make it to what you love. Let that one dissolve. Keep moving in the adored direction, and unless you're shown it is absolutely impossible, continue going there.

Thank, God,” Jason said as the tide of his blue eyes washed over her. “What?” Alexis asked, her own smile turning the corners of her mouth up. “You’re really here. It wasn’t just a dream,” Jason responded, kissing her forehead. “I plan on always being here,” she said, her hands drawing circles on his bare chest. He pulled her closer, their fronts molding together, one of her legs rested on his hip. “You’ve sufficiently invaded every part of me, Alexis; my heart, my mind, and now my dreams.” “You don’t have to dream to have me, Jason.” Alexis’ heart melted, realizing just how true his statement had become. This man had invaded every part of her, captured it exclusively for himself; her heart, mind, dreams, and body belonged to this man.

When you observe the enthusiasm of youth, when the cheerful hands of an innocent child reach for you, then you will sense the inner conversion; then you will realize that a new faith is awakening out of the lethargy of a corrupt epoch and taking to the march — the faith in divine justice, in heavenly truth; the faith in an unworldly, paradisiacal future, where the lust for power, force, and enmity gives way to equality and fraternity, the spirit of sacrifice, love and loyalty, and the will to stand before the throne of the Almighty with the open heart of one ready to believe in God. And they [the youth] will have sufficient greatness to stammer out the prayer for their brothers and fathers, ‘Forgive them, Lord, for they knew not what they did.

Two paths with very worthy objectives, but only one results in pleasing God; ironically, it is not the Pleasing God path! When we choose the path of Pleasing God, we end up neither pleasing Him nor learning to live by faith. Our spiritual lives are dependent upon our ability to follow. But when we choose the Trusting God path, continually admitting our brokenness and humbly embracing the sufficiency of Christ, we experience both trusting God and pleasing God. Our spiritual lives are not motivated by guilt, fear, and shame but by love, desire, and gratitude. Two paths … very different results. In the powerful words of Robert Frost, “I chose the road less traveled, and that has made all the difference.” This choice truly does make all the difference in our lives.

Not only does a good army commander not need any special qualities, on the contrary he needs the absence of the highest and best human attributes—love, poetry, tenderness, and philosophic inquiring doubt. He should be limited, firmly convinced that what he is doing is very important (otherwise he will not have sufficient patience), and only then will he be a brave leader. God forbid that he should be humane, should love, or pity, or think of what is just and unjust. It is understandable that a theory of their ‘genius’ was invented for them long ago because they have power! The success of a military action depends not on them, but on the man in the ranks who shouts ‘We are lost!’ or who shouts ‘Hurrah!’ And only in the ranks can one serve with assurance of being useful.

To move from First Sphere to Second Sphere, one has to welcome, ask for, pray for and embrace fear consistently. One has to dive into any and all fears and deeper pains you have. Then more Divine Love can enter, once the emotion is felt and released fully. Moving through the First Sphere takes the longest time and is painful ‘work’ as you have the most resistance, pride, unwillingness, judgment and blame. It takes discipline, commitment, a guide, self love, good health and vigilance. However, it is so worth it as you begin to feel Divine Love, and each time you do, It spurs you on, deepening your humility and trust. ‘When you find your path, have sufficient courage to make mistakes. Disappointment, defeat and despair are the tools God uses to show us the way.’ Paulo Coelho

His grace is sufficient in our distress. His covenant of vibrant love is displayed in our hearts continually, even if we are unable to see the rainbowed promise with our natural eyes. God's Word is the same. Its promises hold true regardless of the circumstantial evidence to the contrary. God's promised words which are best exhibited through our daily life are bright and beautiful. Calm lives or chaotic ones; His Word remains steadfast. During times of still waters or when we are in a tempest grip, it doesn't change the life-giving promise that His mercies are new every morning. His compassion never wears out. He renews us just as He is with us. He sustains us just as He is for us. No matter what we face, He will see us through it all. Just as the sun rises in the east to meet our new day, His mercy is new each day.

I still ask for people to pray and I still pray, but I try to reorient my prayers these days. I no longer believe in a supernatural Santa Claus who dispenses life and death based on the conduct or the heart of the recipients and their friends. I don’t believe in a God who withholds miraculous healing or compassionate care until sufficiently begged by us to do so. I believe prayer works by unlocking our empathy for others, that it knits us together in deeper relationship. I believe it to be a beautiful expression of love for and solidarity with people who are suffering; that it connects us personally to one another and to God in ways that cannot be quantified. I believe it is a sacred act of kindness we extend to other human beings to declare oneness with them. But I don’t believe prayer can change God’s mind about healing people we love—nor do I want it to.

If I know the classical psychological theories well enough to pass my comps and can reformulate them in ways that can impress peer reviewers from the most prestigious journals, but have not the practical wisdom of love, I am only an intrusive muzak soothing the ego while missing the heart. And if I can read tea leaves, throw the bones and manipulate spirits so as to understand the mysteries of the universe and forecast the future with scientific precision, and if I have achieved a renaissance education in both the exoteric and esoteric sciences that would rival Faust and know the equation to convert the mass of mountains into psychic energy and back again, but have not love, I do not even exist. If I gain freedom from all my attachments and maintain constant alpha waves in my consciousness, showing perfect equanimity in all situations, ignoring every personal need and compulsively martyring myself for the glory of God, but this is not done freely from love, I have accomplished nothing. Love is great-hearted and unselfish; love is not emotionally reactive, it does not seek to draw attention to itself. Love does not accuse or compare. It does not seek to serve itself at the expense of others. Love does not take pleasure in other peeople's sufferings, but rejoices when the truth is revealed and meaningful life restored. Love always bears reality as it is, extending mercy to all people in every situation. Love is faithful in all things, is constantly hopeful and meets whatever comes with immovable forbearance and steadfastness. Love never quits. By contrast, prophecies give way before the infinite possibilities of eternity, and inspiration is as fleeting as a breath. To the writing and reading of many books and learning more and more, there is no end, and yet whatever is known is never sufficient to live the Truth who is revealed to the world only in loving relationship. When I was a beginning therapist, I thought a lot and anxiously tried to fix people in order to lower my own anxiety. As I matured, my mind quieted and I stopped being so concerned with labels and techniques and began to realize that, in the mystery of attentive presence to others, the guest becomes the host in the presence of God. In the hospitality of genuine encounter with the other, we come face to face with the mystery of God who is between us as both the One offered One who offers. When all the theorizing and methodological squabbles have been addressed, there will still only be three things that are essential to pastoral counseling: faith, hope, and love. When we abide in these, we each remain as well, without comprehending how, for the source and raison d'etre of all is Love.

Every moment think steadily as a Roman and a man to do what thou hast in hand with perfect and simple dignity, and feeling of affection, and freedom, and justice; and to give thyself relief from all other thoughts. And thou wilt give thyself relief, if thou doest every act of thy life as if it were the last, laying aside all carelessness and passionate aversion from the commands of reason, and all hypocrisy, and self-love, and discontent with the portion which has been given to thee. Thou seest how few the things are, the which if a man lays hold of, he is able to live a life which flows in quiet, and is like the existence of the gods; for the gods on their part will require nothing more from him who observes these things. Do wrong to thyself, do wrong to thyself, my soul; but thou wilt no longer have the opportunity of honouring thyself. Every man's life is sufficient. But thine is nearly finished, though thy soul reverences not itself but places thy felicity in the souls of others.

It is only because military men are invested with pomp and power and crowds of sychophants flatter power, attributing to it qualities of genius it does not possess. The best generals I have known were, on the contrary, stupid or absent-minded men. Bagratión was the best, Napoleon himself admitted that. And Bonaparte himself! I remember his limited, self-satisfied face on the field of Austerlitz. Not only does a good army commander not need any special qualities, on the contrary he needs the absence of the highest and best human attributes—love, poetry, tenderness, and philosophic inquiring doubt. He should be limited, firmly convinced that what he is doing is very important (otherwise he will not have sufficient patience), and only then will he be a brave leader. God forbid that he should be humane, should love, or pity, or think of what is just and unjust. It is understandable that a theory of their ‘genius’ was invented for them long ago because they have power! The success of a military action depends not on them, but on the man in the ranks who shouts, ‘We are lost!’ or who shouts, ‘Hurrah!’ And only in the ranks can one serve with assurance of being useful.

In John 9, Jesus healed a blind man on the sabbath. The leaders of the people, proud of being Moses’ disciples (v. 28), “knew” that Jesus could not possibly be of God because he did not observe their restrictions on working during the sabbath (v. 16). They just “knew” that this man Jesus was a sinner because they “knew” the Bible. And they “knew” that the Bible said you were not supposed to do the kinds of things Jesus was doing on the sabbath. Therefore, since this man Jesus did these kinds of things on the sabbath, he was a sinner. These leaders had good, reliable general knowledge of how things were supposed to be. For his part, the man healed could only report, “I do not know whether he [Jesus] is a sinner. One thing I do know, that though I was blind, now I see” (Jn 9:25). But that was not in the Bible, in the law. The leaders had their own guidance, and they thought it was sufficient. But it was not sufficient, though it was very respectable and generally accepted. For it allowed them to condemn the power and works of love in Jesus himself: “We know that God has spoken to Moses, but as for this man, we do not know where he comes from” (v. 29). “We don’t know!” That is perhaps the most self-damning statement they could possibly have made. They looked at what Jesus did and said, “We don’t know what this person is doing. We don’t know where he is coming from. We don’t know that he is of God.” Why didn’t they know? What they were really confessing was that they did not know who God is or what his works are. In their own way they shared Nicodemus’s problem of not being able to see the kingdom of God—though they were sure that in fact they did. Many stand in that same place today. They could look at the greatest works of love and righteousness and if those works did not conform either to their legalistic ideas of what the Bible or their church teaches, or to what their own subjective experiences confirm, they could condemn those works without batting an eyelid, saying, “We know that this is wrong!” We all need to be delivered from such knowledge! When facing the mad religionist or blind legalist, we have no recourse, no place to stand, if we do not have firsthand experience of hearing God’s voice, held safely within a community of brothers and sisters in Christ who also have such knowledge of God’s personal dealings with their own souls.[18]

I well believe, dear Mother, that it is somewhat painful for you that I have travelled so far away from you and was not even able to bid you farewell. Indeed, do not think as though I had no filial love for you or else I would not have accepted this call or at least would have asked for your advice. I could not possibly refuse the call, otherwise I would have been disobedient to the heavenly Father who has sufficiently assured me of His will. Time did not permit me to bid you farewell in person. I had to hurry with my dear colleague to my congregation that was already underway. . . . My congregation, to which the wonderful God has led me, is indeed still small but consists mainly of such people who already have suffered much for Christ's sake and therefore have their Christianity not in the mouth but in the heart and demonstrate it in deed. For that reason I not only have love for these upright people with my heart and with joy want to live and die with them in America, but they also love me more than I am worthy and would share their heart with me if they could. . . . [I]f the wind remains good, we will arrive with God's help in 5 or 6 weeks to the place and location for which we rather earnestly yearn because it is said to be a good, fruitful, and blessed land.

A man may have metaphysical certainty without having "faith", that is, without this certainty residing in his soul as a continuously active presence. But if metaphysical certainty suffices on doctrinal grounds, it is far from being sufficient on the spiritual plane where it must be completed and brought to life by faith. Faith is nothing other than the adherence of our whole being to Truth, whether we have a direct intuition of this Truth or an indirect notion. It is a misuse of language to reduce "faith" to "belief"; it is the opposite that is true: belief--or theoretical knowledge--must be changed into the faith "that moves mountains". For the Apostles there was no difference in practice between an idea and its spiritual validation; they did not separate theory from realization, hence the word "love" as a way of indicating all conformity to divine Truth. He who has faith acts as if he were in the presence of what he believes--or knows--to be true. One can neither cast doubt on the fact that simple belief is already an adherence to Truth nor affirm that metaphysical certainty by itself implies an adherence of our whole being; for every man, whether he "knows" or "believes", perfection is "to worship God as if you saw Him, and if you do not see Him, He nonetheless sees you".

What we call “man” and “woman” are material manifestations of the created duality referred to in the Quran where God says, “And that He created the pair, the male and the female” [53:45], which act as vehicles in this world to manifest the duality of Divine Attributes, those of Majesty coming forth predominantly in the masculine form, and those of Beauty dominating in the feminine form. It is balance between the masculine and feminine that should be sought to create harmony, not sameness. Sameness implies oneness, and oneness is God’s alone. Sameness implies self-sufficiency, and self-sufficiency is God’s alone. Sameness implies completeness, and completeness is God’s alone. Creation on the other hand is the beautiful and diverse spectrum of deficient multiplicities that arise out of the initial paired duality. Each side of the paired duality is deficient in ways that render it unstable and in a state of constant anxiety until its deficiencies are complemented by the other side. That is the indication given in the verses recited at Muslim weddings: “And from among His signs is that He created mates for you from yourselves so that you may find tranquility in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect.” [30:21]

Now having travelled from the pride of man in the High Renaissance and the Enlightenment down to the present despair, we can understand where modern people are. They have no place for a personal God. But equally they have no place for man as man, or for love, or for freedom, or for significance. This brings a crucial problem. Beginning only from man himself, people affirm that man is only a machine. But those who hold this position cannot live like machines! If they could, there would be no tensions in their intellectual position or in their lives. But even people who believe they are machines cannot live like machines, and thus they must “leap upstairs” against their reason and try to find something which gives meaning to life, even though to do so they have to deny their reason. This was a solution Leonardo da Vinci and the men of the Renaissance never would have accepted, even if, like Leonardo they ended their thinking in despondency. They would not have done so, for they would have considered it intellectual suicide to separate meaning and values from reason this way. And they would have been right. Such a solution is intellectual suicide, and one may question the intellectual integrity of those who accept such a position when their starting point was pride in the sufficiency of human reason.

I maintain that nothing need be destroyed, that we only need to destroy the idea of God in man, that's how we have to set to work. It's that, that we must begin with. Oh, the blind race of men who have no understanding! As soon as men have all of them denied God - and I believe that period, analogous with geological periods, will come to pass - the old conception of the universe will fall of itself without cannibalism, and, what's more, the old morality, and everything will begin anew. Men will unite to take from life all it can give, but only for joy and happiness in the present world. Man will be lifted up with a spirit of divine Titanic pride and the man-god will appear. From hour to hour extending his conquest of nature infinitely by his will and his science, man will feel such lofty joy from hour to hour in doing it that it will make up for all his old dreams of joy and heaven. Everyone will know that he is mortal and will accept death proudly and serenely like a god. His pride will teach him that it's useless for him to repine at life's being a moment, and he will love his brother without need of reward. Love will be sufficient only for a moment of life, but the very consciousness of its momentariness will intensify its fire, which now is dissipated in dreams of eternal love beyond the grave.

STRENGTH FOR TODAY I can do all things through Christ which strengtheneth me. Philippians 4:13 KJV Have you made God the cornerstone of your life, or is He relegated to a few hours on Sunday morning? Have you genuinely allowed God to reign over every corner of your heart, or have you attempted to place Him in a spiritual compartment? The answer to these questions will determine the direction of your day and your life. God loves you. In times of trouble, He will comfort you; in times of sorrow, He will dry your tears. When you are weak or sorrowful, God is as near as your next breath. He stands at the door of your heart and waits. Welcome Him in and allow Him to rule. And then, accept the peace, and the strength, and the protection, and the abundance that only God can give. In my weakness, I have learned, like Moses, to lean hard on God. The weaker I am, the harder I lean on Him. The harder I lean, the stronger I discover Him to be. The stronger I discover God to be, the more resolute I am in this job He’s given me to do. Joni Eareckson Tada And in truth, if we only knew it, our chief fitness is our utter helplessness. His strength is made perfect, not in our strength, but in our weakness. Our strength is only a hindrance. Hannah Whitall Smith A TIMELY TIP God can handle it. Corrie ten Boom advised, “God’s all-sufficiency is a major. Your inability is a minor. Major in majors, not in minors.” Enough said.

[THE DAILY BREATH] Blaise Pascal, the famous mathematician, once said: "To those who wish to see, God gives them sufficient light. To those who doesn't wish to see, God gives them sufficient darkness." Seeing the Truth is a choice. Listening to my words is a choice. Healing is a choice. If want scientific evidence about the existence of God, there is a wealth of data to support it. Dr. Jeffrey Long, M.D. used the best scientific techniques available today to study more than 4,000 people who had near-death experiences and found themselves face to face with our Heavenly Father. Read the book "God and the Afterlife" and you will find it. If you want scientific evidence about Jesus being the Son of God, Lee Strobel, an atheist investigative journalist discovered it. Read the book "The Case for Christ" and you will find it. If you want scientific evidence about Jesus still healing today, study the ministries of Dr. Charles Ndifon, T.L. Osborn, Kathryn Kuhlman among others, and you will find it. But most importantly, if you want to fill the emptiness within you, and experience the perfect love, mercy and forgiveness, if you want to live in the peace of our Heavenly Father, give your body, your mind and your heart to Christ. Give your life to Jesus. The empty place you feel in your heart is reserved only for the spirit of Christ and nothing from this world will fill it. Look up to heaven, behold Jesus and Live.

A flamenco dancer, lurking under a shadow, prepares of the terror of her dance. Somebody has wounded her with words, alluding to the fact that she has no fire, or ‘duende’. She knows she has to dance her way past her limitations, and that this may destroy her forever. She has to fail, or she has to die. I want to dwell for a little while on this dancer because, though a very secular example, she speaks very well for the power of human transcendence. I want you to imagine this frail woman. I want you to see her in deep shadow, and fear. When the music starts, she begins to dance, with ritual slowness. Then she stamps out the dampness from her soul. Then she stamps fire into her loins. She takes on a strange enchanted glow. With a dark tragic rage, shouting, she hurls her hungers, her doubts, her terrors, and her secular prayer for more light into the spaces around her. All fire and fate, she spins her enigma around us, and pulls into the awesome risk of her dance. She is taking herself apart before our sceptical gaze. She is disintegrating, shouting and stamping and dissolving the boundaries of her body. Soon, she becomes a wild unknown force, glowing in her death, dancing from her wound, dying in her dance. And when she stops – strangely gigantic in her new fiery stature – she is like one who has survived the most dangerous journey of all. I can see her now as she stands shining in celebration of her own death. In the silence that follows, no one moves. The fact is that she has destroyed us all. Why do I dwell on this dancer? I dwell on her because she represents for me the courage to go beyond ourselves. While she danced she became the dream of the freest and most creative people we had always wanted to be, in whatever it is we do. She was the sea we never ran away to, the spirit of wordless self-overcoming we never quite embrace. She destroyed us because we knew in our hearts that rarely do we rise to the higher challenges in our lives, or our work, or our humanity. She destroyed us because rarely do we love our tasks and our lives enough to die and thus be reborn into the divine gift of our hidden genius. We seldom try for that beautiful greatness brooding in the mystery of our blood. You can say in her own way, and in that moment, that she too was a dancer to God. That spirit of the leap into the unknown, that joyful giving of the self’s powers, that wisdom of going beyond in order to arrive here – that too is beyond words. All art is a prayer for spiritual strength. If we could be pure dancers in spirit, we would never be afraid to love, and we would love with strength and wisdom. We would not be afraid of speech, and we would be serene with silence. We would learn to live beyond words, among the highest things. We wouldn't need words. Our smile, our silences would be sufficient. Our creations and the beauty of our functions would be enough. Our giving would be our perpetual gift.

Everybody living at the orphanage . . . are fully convinced of the selection of men to salvation ex absoluto decreto. . . . They claim to find much comfort and refreshment in this theory that serves the Roman heresy (secus sentientes roman.); yes, they would even say that they cannot look upon a person as converted who does not believe it. I showed my pity for them and told them of our dogma, sufficiently well founded in Holy Scriptures, of the everlasting, impartial love of God in Jesus Christ to all mankind and held up to them some evident verses . . . which they answered in a shallow manner. Since they pray that God may convert all the children entrusted to them and lead them to salvation, I asked them whether they believe that God would like to have those children saved. Their answer was that they did not know, but it was their duty to make such intercession. However, I showed them: 1. that they, with their theory, do not have any joy in praying for the salvation of all men. 2. If they would do it and wished for all men to be helped, then their love would have to be greater than the love of God, who nevertheless effects this impartial and general love in them. 3. Their prayer was against the will and command of God: God has, according to their opinion, decided from eternity, by virtue of His sovereignty and great power, to let only a few be saved and these alone and no others to be redeemed by Christ. How could they now pray (without acting against the will of God), that God show mercy to all?

If we are taught by God in affliction we are blessed. When God teaches, he applies his instruction to the heart. He commands light to shine out of darkness (2 Corinthians 4:6). The Holy Spirit brings divine truths in such a clear and convincing light that the soul sits down fully satisfied. The soul both sweetly and freely acquiesces in the revealed truths. When God teaches, the soul experiences truth as David (Psalm 119:71). Some only know notionally, but David knew by experience; he became more acquainted with the Word. He knew it more, loved it better, and was more transformed in the nature of it. Thus, Paul, “I know who I have believed” (2 Timothy 1:12) – “I have experienced his faithfulness and his all-sufficiency; I can trust my all with him. I am sure he will keep it safe to that day.” Those taught of God in affliction can speak experimentally, in one degree or another. They can speak of their communion with God (Psalm 23:4). The sweet singer of Israel had comfortable presence. Those taught of God can say: “As we have heard, so we have seen. I have experienced this word upon mine heart, and can set my seal that God is true.” God’s teaching is a powerful teaching. It conveys strength as well as light. Truth only understood needs to be put into action and practice. God’s teachings are sweet to the taste. David rolled them as sugar under his tongue, and received more sweetness than Samson from his honeycomb. Luther said he would not live in paradise without the Word, but with the Word he could live in hell itself. Teaching is sweet because it is suitable to the renewed man (Jeremiah 15:16).

Beyond Discouragement He gives power to the weak, and to those who have no might He increases strength. Isaiah 40:29 NKJV We Christians have many reasons to celebrate. God is in His heaven; Christ has risen, and we are the sheep of His flock. Yet sometimes, even the most devout believers may become discouraged. After all, we live in a world where expectations can be high and demands can be even higher. When we fail to meet the expectations of others (or, for that matter, the expectations that we have for ourselves), we may be tempted to abandon hope. But God has other plans. He knows exactly how He intends to use us. Our task is to remain faithful until He does. If you’re a woman who has become discouraged with the direction of your day or your life, turn your thoughts and prayers to God. He is a God of possibility, not negativity. He will help you count your blessings instead of your hardships. And then, with a renewed spirit of optimism and hope, you can properly thank your Father in heaven for His blessings, for His love, and for His Son. Overcoming discouragement is simply a matter of taking away the DIS and adding the EN. Barbara Johnson Just as courage is faith in good, so discouragement is faith in evil, and, while courage opens the door to good, discouragement opens it to evil. Hannah Whitall Smith The strength that we claim from God’s Word does not depend on circumstances. Circumstances will be difficult, but our strength will be sufficient. Corrie ten Boom Would we know the major chords were so sweet if there were no minor key? Mrs. Charles E. Cowman MORE FROM GOD’S WORD But as for you, be strong; don’t be discouraged, for your work has a reward. 2 Chronicles 15:7 HCSB The Lord is the One who will go before you. He will be with you; He will not leave you or forsake you. Do not be afraid or discouraged. Deuteronomy 31:8 HCSB

Thorn in My Side     “Cast your cares on the LORD and He will sustain you” (Psalm 55:22).     I have a certain person in my life who causes me grief on a regular basis. It seems in order for his day to be complete he must have conflict. If there’s not conflict, then he creates it. And I seem to be his favourite target.   I refer to this person as the “thorn in my side”.  He is a constant reminder to me that fear and anxiety are real feelings. Some days, I think that my life would be absolutely stress free without him and the problems he creates. However, through studying God’s Word, I have been able to see him in a different light. Although I don’t enjoy the trials he puts me through, I’ve realized that because of these things I have come to rely more on God.   I find myself leaning on God’s wisdom and knowledge to help me reply to this man. I find myself praying for the Holy Spirit to fill me with peace when I must confront him. I find myself praying to God for forgiveness – the need to be forgiven for what I think and do, and the need to forgive this man. And recently, I find myself praying for this man. Jesus commanded that we pray for our enemies:   “But I tell you: Love your enemies and pray for those who persecute you” (Matthew 5:44).   I am truly learning what this means in my life. Although this man causes me great sorrow and pain, it is through these actions that I have come closer to God. It is through his acts that I have developed a deeper relationship with my Lord. And although I don’t know that I can ever thank him for the anxiety and hurt, I am thankful that through this I have come to know Jesus closer.       Paradoxically, prayer is the activity done in total solitude that reminds me that I am never alone. It is the counter to my illusion of self-sufficiency, a plea for help after much bravado and floundering. Prayer is my signed Declaration of Dependence. ~ Dr. Ramon Presson         Complaining    

I long for the Church to be more truly itself, and for me this involves changing its stance on war, sex, investment and many other difficult matters. I believe in all conscience that my questions and my disagreements are all of God. Yet I must also learn to live in and attend to the reality of the Church as it is, to do the prosaic things that can be and must be done now and to work at my relations now with the people who will not listen to me or those like me—because what God asks of me is not to live in the ideal future but to live with honesty and attentiveness in the present, i.e., to be at home. "What if the project in question is myself, and not some larger social question such as war? At the end of the day, it is the central concern for most of us. We long to change and to grow, and we are rightly suspicious of those who are pleased with the way they are and cannot seem to conceive of changing any further. Yet the torture of trying to push away and overcome what we currently are or have been, the bitter self-contempt of knowing what we lack, the postponement of joy and peace because we cannot love ourselves now—these are not the building blocks for effective change. We constantly try to start from somewhere other than where we are. Truthful living involves being at home with ourselves, not complacently but patiently, recognizing that what we are today, at this moment, is sufficiently loved and valued by God to be the material with which he will work, and that the longed-for transformation will not come by refusing the love and the value that is simply there in the present moment. "So we come back, by a longish detour, to the point to which Mark's narrative brought us: the contemplative enterprise of being where we are and refusing the lure of a fantasized future more compliant to our will, more satisfying in the image of ourselves that it permits. Living in the truth, in the sense in which John's Gospel gives it, involves the same sober attention to what is there—to the body, the chair, the floor, the voice we hear, the face we see—with all the unsatisfactoriness that this brings. Yet this is what it means to live in that kingdom where Jesus rules, the kingdom that has no frontiers to be defended. Our immersion in the present moment which is God's delivers the world to us—and that world is not the perfect and fully achieved thing we might imagine, but the divided and difficult world we actually inhabit. Only, by the grace of this living in the truth, we are able to say to it at least an echo of the 'yes' that God says, to accept as God accepts.

If we take God’s Word seriously, we should avoid debt when possible. In those rare cases where we go into debt, we should make every effort to get out as soon as we can. We should never undertake debt without prayerful consideration and wise counsel. Our questions should be, Why go into debt? Is the risk called for? Will the benefits of becoming servants to the lender really outweigh the costs? What should we ask ourselves before going into debt? Before we incur debt, we should ask ourselves some basic spiritual questions: Is the fact that I don’t have enough resources to pay cash for something God’s way of telling me it isn’t his will for me to buy it? Or is it possible that this thing may have been God’s will but poor choices put me in a position where I can’t afford to buy it? Wouldn’t I do better to learn God’s lesson by foregoing it until—by his provision and my diligence—I save enough money to buy it? What I would call the “debt mentality” is a distorted perspective that involves invalid assumptions: • We need more than God has given us. • God doesn’t know best what our needs are. • God has failed to provide for our needs, forcing us to take matters into our own hands. • If God doesn’t come through the way we think he should, we can find another way. • Just because today’s income is sufficient to make our debt payments, tomorrow’s will be too (i.e., our circumstances won’t change). Those with convictions against borrowing will normally find ways to avoid it. Those without a firm conviction against going into debt will inevitably find the “need” to borrow. The best credit risks are those who won’t borrow in the first place. The more you’re inclined to go into debt, the more probable it is that you shouldn’t. Ask yourself, “Is the money I’ll be obligated to repay worth the value I’ll receive by getting the money or possessions now? When it comes time for me to repay my debt, what new needs will I have that my debt will keep me from meeting? Or what new wants will I have that will tempt me to go further into debt?” Consider these statements of God’s Word: • “True godliness with contentment is itself great wealth. After all, we brought nothing with us when we came into the world, and we can’t take anything with us when we leave it. So if we have enough food and clothing, let us be content” (1 Timothy 6:6-8). • “Those who love money will never have enough. How meaningless to think that wealth brings true happiness!” (Ecclesiastes 5:10). • “My child, don’t lose sight of common sense and discernment. Hang on to them, for they will refresh your soul. They are like jewels on a necklace. They keep you safe on your way, and your feet will not stumble. You can go to bed without fear; you will lie down and sleep soundly. You need not be afraid of sudden disaster or the destruction that comes upon the wicked, for the LORD is your security. He will keep your foot from being caught in a trap” (Proverbs 3:21-26). • “Don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for you, which is good and pleasing and perfect” (Romans 12:2).

If marriage is the great mystery of the City, the image of the Coinherence - if we do indeed become members one of another in it - then there is obviously going to be a fundamental need in marriage for two people to be able to get along with each other and with themselves. And that is precisely what the rules of human behavior are about. They are concerned with the mortaring of the joints of the City, with the strengthening of the ligatures of the Body. The moral laws are not just a collection of arbitrary parking regulations invented by God to make life complicated; they are the only way for human nature to be natural. For example, I am told not to lie because in the long run lying destroys my own, and my neighbor's nature. And the same goes for murder and envy, obviously; for gluttony and sloth, not quite so obviously; and for lust and pride not very obviously at all, but just as truly. Marriage is natural, and it demands the fullness of nature if it is to be itself. But human nature. And human nature in one piece, not in twenty-three self-frustrating fragments. A man and a woman schooled in pride cannot simply sit down together and start caring. It takes humility to look wide-eyed at somebody else, to praise, to cherish, to honor. They will have to acquire some before they can succeed. For as long as it lasts, of course, the first throes of romantic love will usually exhort it from them, but when the initial wonder fades and familiarity begins to hobble biology, it's going to take virtue to bring it off. Again, a husband and a wife cannot long exist as one flesh, if they are habitually unkind, rude, or untruthful. Every sin breaks down the body of the Mystery, puts asunder what God and nature have joined. The marriage rite is aware of this; it binds us to loving, to honoring, to cherishing, for just that reason. This is all obvious in the extreme, but it needs saying loudly and often. The only available candidates for matrimony are, every last one of them, sinners. As sinners, they are in a fair way to wreck themselves and anyone else who gets within arm's length of them. Without virtue, therefore, no marriage will make it. The first of all vocations, the ground line of the walls of the New Jerusalem is made of stuff like truthfulness, patience, love and liberality; of prudence, justice, temperance and courage; and of all their adjuncts and circumstances: manners, consideration, fair speech and the ability to keep one's mouth shut and one's heart open, as needed. And since this is all so utterly necessary and so highly likely to be in short supply at the crucial moments, it isn't going to be enough to deliver earnest exhortations to uprightness and stalwartness. The parties to matrimony should be prepared for its being, on numerous occasions, no party at all; they should be instructed that they will need both forgiveness and forgivingness if they are to survive the festivities. Neither virtue, nor the ability to forgive the absence of virtue are about to force their presence on us, and therefore we ought to be loudly and frequently forewarned that only the grace of God is sufficient to keep nature from coming unstuck. Fallen man does not rise by his own efforts; there is no balm in Gilead. Our domestic ills demand an imported remedy.

{Excerpt from a message from one of the Cherokee chiefs - Onitositaii, commonly known as Old Tassle} ... 'If, therefore, a bare march, or reconnoitering a country is sufficient reason to ground a claim to it, we shall insist upon transposing the demand, and your relinquishing your settlements on the western waters and removing one hundred miles back towards the east, whither some of our warriors advanced against you in the course of last year's campaign. Let us examine the facts of your present eruption into our country, and we shall discover your pretentions on that ground. What did you do? You marched into our territories with a superior force; our vigilance gave us no timely notice of your manouvres [sic]; your numbers far exceeded us, and we fled to the stronghold of our extensive woods, there to secure our women and children. Thus, you marched into our towns; they were left to your mercy; you killed a few scattered and defenseless individuals, spread fire and desolation wherever you pleased, and returned again to your own habitations. If you meant this, indeed, as a conquest you omitted the most essential point; you should have fortified the junction of the Holstein and Tennessee rivers, and have thereby conquered all the waters above you. But, as all are fair advantages during the existence of a state of war, it is now too late for us to suffer for your mishap of generalship! Again, were we to inquire by what law or authority you set up a claim, I answer, none! Your laws extend not into our country, nor ever did. You talk of the law of nature and the law of nations, and they are both against you. Indeed, much has been advanced on the want of what you term civilization among the Indians; and many proposals have been made to us to adopt your laws, your religion, your manners, and your customs. But, we confess that we do not yet see the propriety, or practicability of such a reformation, and should be better pleased with beholding the good effect of these doctrines in your own practices than with hearing you talk about them, or reading your papers to us upon such subjects. You say: Why do not the Indians till the ground and live as we do? May we not, with equal propriety, ask, Why the white people do not hunt and live as we do? You profess to think it no injustice to warn us not to kill our deer and other game for the mere love of waste; but it is very criminal in our young men if they chance to kill a cow or a hog for their sustenance when they happen to be in your lands. We wish, however, to be at peace with you, and to do as we would be done by. We do not quarrel with you for killing an occasional buffalo, bear or deer on our lands when you need one to eat; but you go much farther; your people hunt to gain a livelihood by it; they kill all our game; our young men resent the injury, and it is followed by bloodshed and war. This is not a mere affected injury; it is a grievance which we equitably complain of and it demands a permanent redress. The Great God of Nature has placed us in different situations. It is true that he has endowed you with many superior advantages; but he has not created us to be your slaves. We are a separate people! He has given each their lands, under distinct considerations and circumstances: he has stocked yours with cows, ours with buffaloe; yours with hogs, ours with bear; yours with sheep, ours with deer. He has indeed given you an advantage in this, that your cattle are tame and domestic while ours are wild and demand not only a larger space for range, but art to hunt and kill them; they are, nevertheless, as much our property as other animals are yours, and ought not to be taken away without consent, or for something equivalent.' Those were the words of the Indians. But they were no binding on these whites, who were living beyond words, claims ...