God Centered Relationship Quotes

I think everyone’s caught up in these narrow-minded worlds and they think their world exists in the center of the universe. Relationships only happen when it’s convenient. You have to walk on eggshells for people because that’s about how strong they are these days. And you can’t confront people, because if you do, that brittle shell of confidence will crack. So we all become passive cowards that carry a fake smile wherever we go because God forbid you let your guard down long enough for people to see your life isn’t perfect. That you have a few flaws. Because who wants to see that? My theory is everybody sucks. So, my conclusion is I don’t need anybody.

Contrary to popular opinion, the most important characteristic of a godly mother is not her relationship with her children. It is her love for her husband. The love between husband and wife is the real key to a thriving family. A healthy home environment cannot be built exclusively on the parents' love for their children. The properly situated family has marriage at the center; families shouldn't revolve around the children.

A distant love that waits to be together, is by far the most difficult relationship. It's like lighting a candle, and adoring the long flame and robust glow. Until time sets in like wax, overflowing deeper and deeper into the wick, leaving a sparse flame struggling to live. This is where most distant relationships fade, with the wax smothering the flame. This kind of relationship takes patience, hope, unconditional love, trust and strength, all centered around God. If the flame endures to the end, and the two come together, only then will it feel as if the candle was tipped and all the wax came pouring out, when the flame is revived, long and glowing again.

For death is always in the shadow of the delight of love. In faint adumbration there is present the dread, haunting question, Will this new relationship destroy us?...The world is annihilated; how can we know whether it will ever be built up again? We give, and give up, our own center; how shall we know that we will get it back?... This...has something in common with the ecstasy of the mystic in his union with God: just as he can never be //sure// God is there, so love carries us to that intensity of consciousness in which we no longer have any guarantee of security.

The more God is at the center of our lives, and the more we expect everything from him and him alone, the better chance our human relationships will have of being well-balanced and happy.

People annoy the crap out of me," he says. "I think people are nervous and loud and rude and selfish and stupid pretty much all the time." [...] "If they're beautiful they know it, so they don't bother having a personality or associating with people that don't fit into their league or can't afford their company. And, somehow these people are the most popular, which makes absolutely no sense. People try so hard to be accepted, they turn into a walking stereotype. They're pathetically easy to predict. They're insecure and try to mask it with whatever product corporate America is currently making and they always let you down. Just give them enough time, and they will." [...] "I think everyone's caught up in these narrow-minded worlds and they think their world exists in the center of the universe. Relationship only happen when it's convenient. You have to walk on eggshells for people because that's how strong they are these days. And you can't confront people, because if you do, that brittle shell of confidence will crack. So we all become passive cowards that carry a fake smile wherever we go because God forbid you let your guard down long enough for people to see your life isn't perfect. That you have a few flaws. Because who wants to see that?

The doctrine of the Trinity means that relationship, that fellowship, that togetherness and sharing, that self-giving and other-centeredness are not afterthoughts with God, but the deepest truth about the being of God. The Father is not consumed with Himself; He loves the Son and the Spirit. And the Son is not riddled with narcissism; he loves his Father and the Spirit. And the Spirit is not preoccupied with himself and his own glory; the Spirit loves the Father and the Son. Giving, not taking; other-centeredness, not self-centeredness; sharing, not hoarding are what fire the rockets of God and lie at the very center of God’s existence as Father, Son and Spirit.

Overall, being spiritual and being religious are both part of being in relationship with God. Neither can be fully realized without the other. Religion without spirituality can become a dry list of dogmatic statements divorced from the life of the spirit. This is what Jesus warned against. Spirituality without religion can become a self-centered complacency divorced from the wisdom of a community. That’s what I’m warning against. For St. Ignatius

I think everyone's caught up in these narrow-minded worlds and they think their world exists in the center of the universe. Relationships only happen when it's convenient. You have to walk on eggshells for people because that's about how strong they are these days. And you can't confront people, because if you do, that brittle shell of confidence will crack. So we all become passive cowards that carry a fake smile wherever we go because God forbid you let your guard down long enough for people to see your life isn't perfect. That you have a few flaws. Because who wants to see that?

Here's the real secret: you can fulfill the commands of the Bible better by falling in love with God than by trying to obey him. It's not that your obedience isn't significant or relevant; it's simply not the center of the wheel. No, the hub of your life is your relationship with God. Your behavior and obedience radiate like spokes from the center of your life and allow you to roll forward. When you try to make your eternal behavior the hub on which you turn, you get stuck. Forward motion must be fueled by love.

This is what grace does. It rescues us from our spiritual blindness. It releases us from our bondage to our rationalism and materialism. Grace gives us the faith to be utterly assured of what we cannot see. It frees us from refusing to believe in anything we cannot experience with our physical senses. But grace does more. It connects us to the invisible One in an eternal love relationship that fills us with joy we have never known before and gives us rest of heart that we would have though impossible. And that grace is still rescuing us, because we still tend to forget what is important, real, and true. We still tend to look to the physical world for our comfort. We still fail to remember in given moments that we really do have a heavenly Father. Grace has done a wonderful thing for us and continues to do more and more.

Is God present or is he absent? Maybe we can say now that in the center of our sadness for his absence we can find the first signs of his presence. And that in the middle of our longings we discover the footprints of the one who has created them. It is in the faithful waiting for the loved one that we know how much he has filled our lives already. Just as the love of a mother for her son can grow while she is waiting for his return, and just as lovers can rediscover each other during long periods of absence, so also our intimate relationship with God can become deeper and more mature while we wait patiently in expectation for his return.

Safe relationships are centered and grounded in forgiveness. When you have a friend with the ability to forgive you for hurting her or letting her down, something deeply spiritual occurs in the transaction between you two. You actually experience a glimpse of the deepest nature of God himself. People who forgive can—and should—also be people who confront. What is not confessed can’t be forgiven. God himself confronts our sins and shows us how we wound him: “I have been hurt by their adulterous hearts which turned away from me, and by their eyes, which played the harlot after their idols” (Ezek. 6:9 NASB). When we are made aware of how we hurt a loved one, then we can be reconciled. Therefore, you shouldn’t discount someone who “has something against you,” labeling him as unsafe. He might actually be attempting to come closer in love, in the way that the Bible tells us we are to do.

As an epiphany of God, Jesus discloses that at the center of everything is a reality that is in love with us and wills our well-being, both as individuals and as individuals within society. As an image of God, Jesus challenges the most widespread image of reality in both the ancient and modern world, countering conventional wisdom’s understanding of God as one with demands that must be met by the anxious self in search of its own security. In its place is an image of God as the compassionate one who invites people into a relationship which is the source of transformation of human life in both its individual and social aspects.

Faith does not mean believing in the literal-factuality of the stories regardless of how improbable they seem. Rather, faith is about something far more important. It is about our relationship with God—about centering in God, being loyal (faithful) to God, and about trusting in God. Faith is the opposite of hubris and anxiety.

Empowered Women 101: A confident and faithful woman that loves herself and knows what she is capable of creating will attract the right man that will want to be part of that plan. God won't bring her a man that she has to mold into what she wants him to be. A relationship is about two people helping one another grow, not just one.

Any counseling that does not pursue spiritual formation through an intimate relationship with Jesus by faith as one of its chief goals is not worthy to be called BIBLICAL counseling.

The Christian approach begins with a different analysis of the situation. We believe that, as badly wounded as persons may be, the resulting self-absorption of the human heart was not caused by the mistreatment. It was only magnified and shaped by it. Their mistreatment poured gasoline on the fire, and the flame and smoke now choke them, but their self-centeredness already existed prior to their woundedness. Therefore, if you do nothing but urge people to “look out for number one,” you will be setting them up for future failure in any relationship, especially marriage. This is not to say that wounded people don’t need great gentleness, tender treatment, affirmation, and patience. It is just that this is not the whole story. Both people crippled by inferiority feelings and those who have superiority complexes are centered on themselves, obsessed with how they look and how they are being perceived and treated. It would be easy to help someone out of an inferiority complex into a superiority complex and leave them no better furnished to live life well.

The Crucified is the One most traumatized. He has borne the World Trade Center. He has carried the Iraq war, the destruction in Syria, the Rwandan massacres, the AIDS crisis, the poverty of our inner cities, and the abused and trafficked children. He was wounded for the sins of those who perpetrated such horrors. He has carried the griefs and sorrows of the multitudes who have suffered the natural disasters of this world--the earthquakes, cyclones, and tsunamis. And he has borne our selfishness, our complacency, our love of success, and our pride. He has been in the darkness. He has known the loss of all things. He has been abandoned by his Father. He has been to hell. There is no part of any tragedy that he has not known or carried. He has done this so that none of us need face tragedy alone because he has been there before us and will go with us. and what he has done for us in Gethsemane and at Calvary he ask us to do as well. We are called to enter into relationships centered on suffering so that we might reveal in flesh and blood the nature of the Crucified One.

Truth is that which does not change with time and space. This relates to a master’s everlasting love, which is called “True or Divine Love.” When you go beyond the localization of yourself in space and time, you realize that Truth resides in the highest crown chakra. This is located on top of the head and in the space a few inches above. The feeling is akin to oneness and intimacy with all that exists, which can be experienced through as OM chanting or other forms of deep prayer. “I am sustained by the love of God,” is the feeling at this center.

Are you falling asleep before midnight?" Cassie leaned over the edge of the couch to look at Jack. He was stretched out on the floor, his head resting against a pillow near the center of the couch, his eyes closed. She was now wide awake and headache free. He wasn't in so good a shape. "The new year is eighteen minutes away." "Come kiss me awake in seventeen minutes." She blinked at that lazy suggestion, gave a quick grin, and dropped Benji on his chest. He opened one eye to look up at her as he settled his hand lightly on the kitten. "That's a no?" She smiled. She was looking forward to dating him, but she was smart enough to know he'd value more what he had to work at. He sighed. "That was a no. How much longer am I going to be on the fence with you?" "Is that a rhetorical question or do you want an answer?" If this was the right relationship God had for her future, time taken now would improve it, not hurt it. She was ready to admit she was tired of being alone. He scratched Benji under the chin and the kitten curled up on his chest and batted a paw at his hand. "Rhetorical. I'd hate to get my hopes up." She leaned her chin against her hand, looking down at him. "I like you, Jack." "You just figured that out?" "I'll like you more when you catch my mouse." "The only way we are going to catch T.J. is to turn this place into a cheese factory and help her get so fat and slow that she can no longer run and hide." Or you could move your left hand about three inches to the right right and catch her." Jack opened one eye and glanced toward his left. The white mouse was sitting motionless beside the plate he had set down earlier. "Let her have the cheeseburger. You put mustard on it." "You're horrible." He smiled. "I'm serious." "So am I." Jack leaned over, caught Cassie's foot, and tumbled her to the floor. "Oops." "That wasn't fair. You scared my mouse." Jack set the kitten on the floor. "Benji, go get her mouse." The kitten took off after it. "You're teaching her to be a mouser." "Working on it. Come here. You owe me a kiss for the new year." "Do I?" She reached over to the bowl of chocolates on the table and unwrapped a kiss. She popped the chocolate kiss into his mouth. "I called your bluff." He smiled and rubbed his hand across her forearm braced against his chest. "That will last me until next year." She glanced at the muted television. "That's two minutes away." "Two minutes to put this year behind us." He slid one arm behind his head, adjusting the pillow. She patted his chest with her hand. "That shouldn't take long." She felt him laugh. "It ended up being a very good year," she offered. "Next year will be even better." "Really? Promise?" "Absolutely." He reached behind her ear and a gold coin reappeared. "What do you think? Heads you say yes when I ask you out, tails you say no?" She grinned at the idea. "Are you cheating again?" She took the coin. "This one isn't edible," she realized, disappointed. And then she turned it over. "A real two-headed coin?" "A rare find." He smiled. "Like you." "That sounds like a bit of honey." "I'm good at being mushy." "Oh, really?" He glanced over her shoulder. "Turn up the TV. There's the countdown." She grabbed for the remote and hit the wrong button. The TV came on full volume just as the fireworks went off. Benji went racing past them spooked by the noise to dive under the collar of the jacket Jack had tossed on the floor. The white mouse scurried to run into the jacket sleeve. "Tell me I didn't see what I think I just did." "I won't tell you," Jack agreed, amused. He watched the jacket move and raised an eyebrow. "Am I supposed to rescue the kitten or the mouse?

Life with God will overflow any attempts to compartmentalize or contain it. It is not just for those who are 'spiritually inclined.' We are made to live with God at the very center of our lives, transforming our thoughts, actions, decisions, relationships, vocations, communities, and social structures.

The Bible refuses to provide a single view or center to its theology, despite the hope of biblical theologians and canonical critics that a center can be found. The biblical God is too mysterious, too magisterial, and too much interested in a relationship with humanity to be stuffed into a theological box.

I’ve also started thinking of trauma in terms of connection. The theme of broken connection has come up in my work repeatedly over the years: broken connection to our body; broken connection to our sense of self; broken connection to others, especially those we love; broken connection to feeling centered or grounded on the planet; broken connection to God, Source, Life Force, well-being, or however we might describe or relate to our inherent sense of spirituality, openhearted awareness, and beingness. This theme has been so prominent in my work that broken connection and trauma have become almost synonymous to me.

Of all the conceptions of the divine, of all the language Jesus could put on the lips of the God character in the story he tells, that’s what he has the Father say. “You are always with me, and everything I have is yours.” ... Millions of people in our world were told that God so loved the world, that God sent his son to save the world, and that if they accept and believe in Jesus, then they’ll be able to have a relationship with God... But there’s more. Millions have been taught that if they don’t believe, if they don’t accept in the right way, that is, the way the person telling them the gospel does, and they were hit by a car and died later that same day, God will have no choice but to punish them forever in conscious torment in hell... A loving heavenly father who will go to extraordinary lengths to have a relationship with them would, in the blink of an eye, become a cruel, mean, vicious tormentor who would ensure that they had no escape from an endless future of agony... if your God is loving one second and cruel the next, if your God will punish people for all eternity for sins committed in a few short years, no amount of clever marketing or compelling language or good music or great coffee will be able to disguise that one, true, glaring, untenable, acceptable, awful reality... sometimes the reason people have a problem accepting “the gospel” is that they sense that the God lurking behind Jesus isn’t safe, loving, or good. It doesn’t make sense it can’t be reconciled, and so they say no... God create, because the endless joy and peace and shared life at the heart of this God knows no other way. Jesus invites us into THAT relationship, the one at the center of the universe... so when the gospel is diminished to a question of whether or not a person will “get into heaven,” that reduces the good news to a ticket, a way to get past the bouncer and into the club. The good news is better than that.

You endure the weight of love by being rooted in God. Your life energy needs to come from God, not the person you are loving. The more difficult the situation, the more you are forced into utter dependence on God. That is the crucible of love, where self-confidence and pride are stripped away, because you simply do not have the power or wisdom or ability in yourself to love. You know without a shadow of a doubt that you can’t love. That is the beginning of faith—knowing you can’t love. Faith is the power for love. Paul the apostle tells us that the I beam or hidden structure of the Christian life is “faith working through love” (Gal. 5:6). Faith energizes love. We handle the weight of love by rooting ourselves in God. Our inability to sustain love drives us into dependence on God. Then faith becomes a continuous cry. Like the tax collector in the temple, we cry out, “God, be merciful to me, a sinner!” (Luke 18:13). In overwhelming situations where you are all out of human love, you discover that you are praying all the time because you can’t get from one moment to the next without God’s help. You realize you can’t do life on your own, and you need God and his love to be the center. You lean upon God because you can’t bear the weight of love. So faith is not a mountain to climb, but a valley to fall

for Jesus the Spirit-filled prophet, the focus of his life and relationships was the Reign of God. That meant that he was not—as his followers have often been—church-centered. His primary concern was not to increase membership of his own movement or community. Rather, it was to transform people's hearts so as to transform their society.

The Father, Son, and Spirit already knew and enjoyed a perfect relationship, so why else would He purpose to create a species with which He might share this love? What could possibly motivate Him to want to expand the circle? Love - that is the only possible reason. Our God is a selfless, generous, other-centered, giving God. He didn't need you. He wanted you!

Jesus-centered spiritual formation is the process of being transformed into the image of Christ, through a relationship of intimacy with God, by the power of the Spirit, in order to live a good and beautiful life of faith, hope, love, joy, and peace—a life that will be a blessing to oneself and to others and will glorify God now and for all eternity. — James Bryan Smith

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

MCs center their rhythms on growing in relationship with God (UP), with one another (IN), and with those they are reaching out to (OUT). This is community life centered on the Great Commandment and the Great Commission: “Love the Lord your God with all your heart, mind soul and strength” (UP). “Love your neighbor as yourself” (IN). “Go and make disciples of all people groups” (OUT).

Every action is a losing, a letting go, a passing away from oneself of some bit of one’s own reality into the existence of others and of the world. In Jesus Christ, this character of action is not resisted, by trying to use our action to assert ourselves, extend ourselves, to impose our will and being upon situations. In Jesus Christ, this self-expending character of action is joyfully affirmed. I receive myself constantly from God’s Parenting love. But so far as some aspects of myself are at my disposal, these I receive to give away. Those who would live as Jesus did—who would act and purpose themselves as Jesus did—mean to love, i.e., they mean to expend themselves for others unto death. Their being is meant to pass away from them to others, and they make that meaning the conscious direction of their existence. Too often the love which is proclaimed in the churches suppresses this element of loss and need and death in activity. As a Christian, I often speak of love as helping others, but I ignore what this does to the person who loves. I ignore the fact that love is self-expenditure, a real expending and losing and deterioration of the self. I speak of love as if the person loving had no problems, no needs, no limits. In other words, I speak of love as if the affluent dream were true. This kind of proclamation is heard everywhere. We hear it said: 'Since you have no unanswered needs, why don’t you go out and help those other people who are in need?' But we never hear people go on and add: 'If you do this, you too will be driven into need.' And by not stating this conclusion, people give the childish impression that Christian love is some kind of cornucopia, where we can reach to everybody’s needs and problems and still have everything we need for ourselves. Believe me, there are grown-up persons who speak this kind of nonsense. And when people try to live out this illusory love, they become terrified when the self-expending begins to take its toll. Terror of relationship is [that] we eat each other. But note this very carefully: like Jesus, we too can only live to give our received selves away freely because we know our being is not thereby ended, but still and always lies in the Parenting of our God.... Those who love in the name of Jesus Christ... serve the needs of others willingly, even to the point of being exposed in their own neediness.... They do not cope with their own needs. They do not anguish over how their own needs may be met by the twists and turns of their circumstances, by the whims of their society, or by the strategies of their own egos. At the center of their life—the very innermost center—they are grateful to God, because... they do not fear neediness. That is what frees them to serve the needy, to companion the needy, to become and be one of the needy.

There are seven occult kingdoms in the universe, which are the kingdoms of Satan and the fallen angels. There are various planes, zones, realms and centers as well as deities, gods and lords. The Five Cosmic Seals (occult levels) are the universal summary of the 400,000 categories of occult initiations, powers and demons (Astrometaphysical Operations). There are male and female, neuter and mermaid spirits (demons or Cosmic Forces).

The journey of prayer for Franciscans is the discovery of God at the center of our lives. We pray not to acquire a relationship with God as if acquiring something that did not previously exist. Rather, we pray to disclose the image of God in which we are created, the God within us, that is, the one in whom we are created and in whom lies the seed of our identity. We pray so as to discover what we already have—“the incomparable treasure hidden in the field of the world and of the human heart. (St. Clare)

Instead of a list of priorities, Jesus introduced us to something completely different: a moving, dynamic, living relationship in which God is not first, but central. This is not a flowchart, but rather a mobile where everything is moving and changing as our choices and participation are woven inside the activity of the Holy Spirit. Lists are about control and performance; God is about adventure and trust. If God is at the center of our lives, then so is love and relationship, since God is profoundly both.

The prayers we weave into the matching of the socks, the working of our hands, the toiling of the hours, they survive fire. It’s the things unseen that survive fire. Love. Relationship. Worship. Prayer. Communion. All Things Unseen—and Centered in Christ. It doesn’t matter so much what we leave unaccomplished—but that our priority was things unseen. Again, today, that’s always the call: slay the idol of the seen. Slay the idol of focusing on only what can be seen, lauded, noticed. Today, a thousand times again today, I will preach His truth to this soul prone to wander, that wants nothing more than the gracious smile of our Father: “Unseen. Things Unseen. Invest in Things Unseen. The Unexpected Priority is always Things Unseen. ” “Pray to your Father, who is unseen. Then your Father, who sees what is done in secret . . .” (Matt. 6:6 NIV). “For the things that are seen are transient, but the things that are unseen are eternal” (2 Cor. 4:18). It’s the things unseen that are the most important things. Though the seen product of the baskets may have gone up in a flame of smoke, it

the radical act of hospitality can open and liberate those who have found safe haven at the center, whether they are European-American, economically comfortable, straight, middle-aged, or otherwise privileged. Most of us have moments when we are at the center, even if we identify culturally with marginalized groups. And those who receive power usually have to make a pact with the systems that secure our power, to cut off part of ourselves, to silence the voice that cries out for justice and relationship, in order to survive and be successful.

Of all the conceptions of the divine, of all the language Jesus could put on the lips of the God character in the story he tells, that’s what he has the Father say. “You are always with me, and everything I have is yours.” ... Millions of people in our world were told that God so loved the world, that God sent his son to save the world, and that if they accept and believe in Jesus, then they’ll be able to have a relationship with God... But there’s more. Millions have been taught that if they don’t believe, if they don’t accept in the right way, that is, the way the person telling them "the gospel" does, and they were hit by a car and died later that same day, God will have no choice but to punish them forever in conscious torment in hell... A loving heavenly father who will go to extraordinary lengths to have a relationship with them would, in the blink of an eye, become a cruel, mean, vicious tormentor who would ensure that they had no escape from an endless future of agony... if your God is loving one second and cruel the next, if your God will punish people for all eternity for sins committed in a few short years, no amount of clever marketing or compelling language or good music or great coffee will be able to disguise that one, true, glaring, untenable, acceptable, awful reality... sometimes the reason people have a problem accepting the gospel is that they sense that the God lurking behind Jesus isn’t safe, loving, or good. It doesn’t make sense, it can’t be reconciled, and so they say no... God creates, because the endless joy and peace and shared life at the heart of this God knows no other way. Jesus invites us into THAT relationship, the one at the center of the universe... so when the gospel is diminished to a question of whether or not a person will “get into heaven,” that reduces the good news to a ticket, a way to get past the bouncer and into the club. The good news is better than that. (excerpts all from chapter 7)

To realize we love another to get love because we do not love our own self is one of our core human wounds. For each of the two parts of this prayer meditation, express out loud or silently these sentences. Let the feelings and memories come. Express the feelings intuitively, changing and adding to the sentences if it helps. You can repeat one sentence several times in a row until you feel it, or go straight into the next one. You can improvise sentences that may better fit your feelings. One may also experience spirit interference in this prayer meditation. This can manifest as voices and feelings disagreeing with it. Unless you are living as unconditional love, you can be sure these are negative spirits trying to dissuade you from traveling deeper into your own wounds to release them, thereby banishing these spirit influences forever. Do each part for one hour. This meditation prayer can be about two hours long. Center yourself and drop into a prayerful, silent heartful space. Ask to become vulnerable and open your heart. Part One: I am not loved I am not loved I am not loved I have never been loved My parents did not love me I need love I need love I need love Please love me My quest for love has never worked My quest for love will never work Nobody really loves me Nobody really loved me How do you feel? Part Two: I am love I am love I am love God loves me God loves me God loves me God desires me God desires me God desires me I am love I am love I am love (from your heart) I am not loved I have never been loved I am not loved I am not LOVED I am just not loved No one has ever loved me No one loves me I am not loved I am not loved I do not love myself I do not love myself I do not love myself I am loved I am loved I am loved I am LOVED God is not here for me God has never been here for me God is not here for me God has left me I am not loved I have never been loved No one loves me God loves me God LOVES me God wants me God wants me God LOVES me God WANTS me God desires me I don’t want God I don’t want God I don’t want God I want fear I want fear I want fear I AM LOVED I AM LOVED I AM LOVED God wants me God desires me God loves me What does this make you feel? The experience of love and need in co-dependent relationships In such a relationship, one or both partners cover each others emotions by giving false comfort, false ‘love’ and other placating behaviors that prevent the other in deeply feeling and owning their own emotions. When you want to get out of this pattern, this prayer meditation will help. It will let both partners feel the truth of the unspoken demand of love and how they respond to it. Simply sit in front of your partner and express out loud these sentences as a way to reveal the unconscious behavior that is being played out between you both.

In Sufism we understand the human being to be composed of three aspects: self, heart, and spirit. Self is the experience of our personal identity, including our thoughts and emotions. Heart is something deeper, experienced through an inner knowing, often with a quality of compassion, conscience, and love. It can ultimately lead to the recognition of the deepest part of ourselves - our inmost consciousness, or Spirit, the reflection of God within us. If we simply say that souls is our inner being, then the quality of our inner being, or soul, is the result of the relationship between self and our innermost consciousness, Spirit. The self without the presence of spirit is merely ego, the false mask, which is governed by self-centered thoughts and emotions. The more the self becomes infused with spirit, the more „soulful“ it becomes. We use the words presence and remembrance to describe the conscious connection between self and Spirit. The more we live mindfully with presence, the more we remember God, and the more soulful we are, the more we drop the mask. Care of the soul, then, is always the cultivation of presence and remembrance. Presence includes all the ways we mindfully attend to our lives. Soul is the child of the union of self and spirit. When this union has matured, the soul acquires substance and structure. That is why it is said in some teachings that we do not automatically have a soul; we must acquire one through our spiritual work. (p. 75)

Christ is our Friend; He is also the Righteous King. God is our Father; He is also the Sovereign Lord. Christianity can be said to be both a religion and a relationship. You may often hear the cliché that it is not a religion, but a relationship only - which, I believe, is a bit too vague a statement - 'religion' has long had different meanings and implications depending on who you ask or where you are coming from. Honestly, it is sometimes the case that Christians like to think they are too cool and free and up-close and personal with God to be like other religions. Perhaps that could be argued, that could be the case, as it is written thus: 'You are no longer a slave to sin, but God's child.' So we might very well assert that Christianity is not at all some stale philosophy centered around legalistic guilt and empty rule-keeping, as the modernists so commonly define religion; although by other definitions we might as well be boasting that it is 'The Religion' simply by claiming that it is too real and too special to be deemed 'just another religion'.

The heart of the matter for Israel, therefore, is not subscription to an external code of conduct. It is a matter of faithfulness to a relationship with a personal God. The specific commandments have to do with how Israel’s loyalty to God is to be expressed in the ins and outs of daily life in specific times and places. The peril for Israel (“snare,” 23:33) is not that this or that commandment will be disobeyed but that it will be disloyal to Yahweh and serve other gods. The golden calf debacle demonstrates this. Israel’s future as the people of God is centered on this matter. If Israel is loyal to Yahweh, then that faithfulness will be manifested in obedience to the commandments; faithlessness to Yahweh will be manifested in a life of disobedience. The central placement of the loyalty commandment thus shows that issues of obedience and disobedience of all other commandments proceed from issues of loyalty and disloyalty. In other words, faithfulness to God himself takes priority over obedience. That does not make obedience of the detailed commandments somehow unimportant, but obedience follows from faithfulness, not the other way around.

You either are a Christian or you are not — you either are united to him by faith or you are not — because being a Christian is, first of all, a “standing” with God. However, we also acknowledge that coming to this point of uniting to Christ by faith often works as a process, not only as an event. It can occur through a series of small decisions or thoughts that bring a person closer and closer to the point of saving faith. In a post-Christendom setting, more often than not, this is the case. People simply do not have the necessary background knowledge to hear a gospel address and immediately understand who God is, what sin is, who Jesus is, and what repentance and faith are in a way that enables them to make an intelligent commitment. They often have far too many objections and beliefs for the gospel to be readily plausible to them. Therefore, most people in the West need to be welcomed into community long enough for them to hear multiple expressions of the gospel — both formal and informal — from individuals and teachers. As this happens in community, nonbelievers come to understand the character of God, sin, and grace. Many of their objections are answered through this process. Because they are “on the inside” and involved in ongoing relationships with Christians, they can imagine themselves as Christians and see how the faith fleshes out in real life.

The story of Adam and Eve, as used by the Eastern church to account for our inherited weakness to withstand temptation as an effect of Adam and Eve's sin, can fruitfully be understood today without a historical Adam and Eve but instead with an evolutionary and social understanding of human beings. In the course of biological and social evolution, any group of creatures capable of any degree of relationship to God that fails to be properly related to God commensurate with their stage of development-any such group will have some network or other of social relations that are not as God intends. People born into a particular social group inherit that social network and act more or less in accord with it, and so inherit the effects of its sin. By being formed and shaped by the inherited social network, each individual is "weakened" in its ability to wrestle with the temptations to which its ontological nature as finite creature is subject. When a fall occurred, when a prepeople or people did not live up to the intentions of God in their common life commensurate to their stage of development, it was probably not at any one specific time; it may have occurred at different times for different groups until failure to be properly related to God was universal in all societies. But by historic times, human development is at a stage that the story of Adam and Eve is a fitting type or model of our situation in relation to God: human beings seeking to provide for themselves apart from God and God's purposes. This ancient understanding of original sin and evil seems to me both illuminating and, with the evolutionary understanding that I have added to it, thoroughly defensible. I can easily apply it to myself and also use it to understand other people, as I have done in presenting Pascal's analysis of our condition. Some theologians are willing to grant that the story of an actual Adam and Eve is not necessary for Christian theology, but they still hold that there had to have been a historical situation of original righteousness or innocence and an actual fall from this state. Otherwise, God, not human beings, would be responsible for our condition, and the goodness of creation would be fatally compromised.' My account does have a temporal dimension. All of us are born without an awareness of God in our lives. God is near us as our creator, generating us each moment of time; but it is as if God is, so to speak, behind us, and we, by looking only in front of us, do not perceive God in our world at all. So we do not take God into account in our lives. This is when distortion in our hearts, minds, and desires begins to occur. Our de facto personality, with our self at the center of all reality, is innocent when we are an infant but ceases to be innocent as it is reinforced by society's way of life, encouraging us to walk away from God and so into evil. We walk away from God by pursuing earthly goods and in

Build houses and make yourselves at home. You are not camping. This is your home; make yourself at home. This may not be your favorite place, but it is a place. Dig foundations; construct a habitation; develop the best environment for living that you can. If all you do is sit around and pine for the time you get back to Jerusalem, your present lives will be squalid and empty. Your life right now is every bit as valuable as it was when you were in Jerusalem, and every bit as valuable as it will be when you get back to Jerusalem. Babylonian exile is not your choice, but it is what you are given. Build a Babylonian house and live in it as well as you are able. Put in gardens and eat what grows in the country. Enter into the rhythm of the seasons. Become a productive part of the economy of the place. You are not parasites. Don’t expect others to do it for you. Get your hands into the Babylonian soil. Become knowledgeable about the Babylonian irrigation system. Acquire skill in cultivating fruits and vegetables in this soil and climate. Get some Babylonian recipes and cook them. Marry and have children. These people among whom you are living are not beneath you, nor are they above you; they are your equals with whom you can engage in the most intimate and responsible of relationships. You cannot be the person God wants you to be if you keep yourself aloof from others. That which you have in common is far more significant than what separates you. They are God’s persons: your task as a person of faith is to develop trust and conversation, love and understanding. Make yourselves at home there and work for the country’s welfare. Pray for Babylon’s well-being. If things go well for Babylon, things will go well for you. Welfare: shalom. Shalom means wholeness, the dynamic, vibrating health of a society that pulses with divinely directed purpose and surges with life-transforming love. Seek the shalom and pray for it. Throw yourselves into the place in which you find yourselves, but not on its terms, on God’s terms. Pray. Search for that center in which God’s will is being worked out (which is what we do when we pray) and work from that center. Jeremiah’s letter is a rebuke and a challenge: “Quit sitting around feeling sorry for yourselves. The aim of the person of faith is not to be as comfortable as possible but to live as deeply and thoroughly as possible—to deal with the reality of life, discover truth, create beauty, act out love. You didn’t do it when you were in Jerusalem. Why don’t you try doing it here, in Babylon? Don’t listen to the lying prophets who make an irresponsible living by selling you false hopes. You are in Babylon for a long time. You better make the best of it. Don’t just get along, waiting for some miraculous intervention. Build houses, plant gardens, marry husbands, marry wives, have children, pray for the wholeness of Babylon, and do everything you can to develop that wholeness. The only place you have to be human is where you are right now. The only opportunity you will ever have to live by faith is in the circumstances you are provided this very day: this house you live in, this family you find yourself in, this job you have been given, the weather conditions that prevail at this moment.

Guilt and self-image. When someone says, “I can’t forgive myself,” it indicates that some standard or condition or person is more central to this person’s identity than the grace of God. God is the only God who forgives — no other “god” will. If you cannot forgive yourself, it is because you have failed your true god — that is, whatever serves as your real righteousness — and it is holding you captive. The moralists’ false god is usually a god of their imagination, a god that is holy and demanding but not gracious. The relativist/pragmatist’s false god is usually some achievement or relationship. This is illustrated by the scene in the movie The Mission in which Rodrigo Mendoza, the former slave-trading mercenary played by Robert de Niro, converts to the church and as a way of showing penance drags his armor and weapons up steep cliffs. In the end, however, he picks up his armor and weapons to fight against the colonialists and dies at their hand. His picking up his weapons demonstrates he never truly converted from his mercenary ways, just as his penance demonstrated he didn’t get the message of forgiveness in the first place. The gospel brings rest and assurance to our consciences because Jesus shed his blood as a “ransom” for our sin (Mark 10:45). Our reconciliation with God is not a matter of keeping the law to earn our salvation, nor of berating ourselves when we fail to keep it. It is the “gift of God” (Rom 6:23). Without the gospel, our self-image is based on living up to some standards — either our own or someone else’s imposed on us. If we live up to those standards, we will be confident but not humble; if we don’t live up to them, we will be humble but not confident. Only in the gospel can we be both enormously bold and utterly sensitive and humble, for we are simul justus et peccator, both perfect and sinner!

LEAD PEOPLE TO COMMITMENT We have seen that nonbelievers in worship actually “close with Christ” in two basic ways: some may come to Christ during the service itself (1 Cor 14:24 – 25), while others must be “followed up with” by means of after-service meetings. Let’s take a closer look at both ways of leading people to commitment. It is possible to lead people to a commitment to Christ during the service. One way of inviting people to receive Christ is to make a verbal invitation as the Lord’s Supper is being distributed. At our church, we say it this way: “If you are not in a saving relationship with God through Christ today, do not take the bread and the cup, but as they come around, take Christ. Receive him in your heart as those around you receive the food. Then immediately afterward, come up and tell an officer or a pastor about what you’ve done so we can get you ready to receive the Supper the next time as a child of God.” Another way to invite commitment during the service is to give people a time of silence or a period of musical interlude after the sermon. This affords people time to think and process what they have heard and to offer themselves to God in prayer. In many situations, it is best to invite people to commitment through after-meetings. Acts 2 gives an example. Inverses 12 and 13 we are told that some folks mocked after hearing the apostles praise and preach, but others were disturbed and asked, “What does this mean?” Then, we see that Peter very specifically explained the gospel and, in response to the follow-up question “What shall we do?” (v. 37), he explained how to become a Christian. Historically, many preachers have found it effective to offer such meetings to nonbelievers and seekers immediately after evangelistic worship. Convicted seekers have just come from being in the presence of God and are often the most teachable and open at this time. To seek to “get them into a small group” or even to merely return next Sunday is asking a lot. They may also be “amazed and perplexed” (Acts 2:12), and it is best to strike while the iron is hot. This should not be understood as doubting that God is infallibly drawing people to himself (Acts 13:48; 16:14). Knowing the sovereignty of God helps us to relax as we do evangelism, knowing that conversions are not dependent on our eloquence. But it should not lead us to ignore or minimize the truth that God works through secondary causes. The Westminster Confession (5.2 – 3), for example, tells us that God routinely works through normal social and psychological processes. Therefore, inviting people into a follow-up meeting immediately after the worship service can often be more conducive to conserving the fruit of the Word. After-meetings may take the shape of one or more persons waiting at the front of the auditorium to pray with and talk with seekers who wish to make inquiries right on the spot. Another way is to host a simple Q&A session with the preacher in or near the main auditorium, following the postlude. Or offer one or two classes or small group experiences targeted to specific questions non-Christians ask about the content, relevance, and credibility of the Christian faith. Skilled lay evangelists should be present who can come alongside newcomers, answer spiritual questions, and provide guidance for their next steps.

Know Your Father’s Heart Today’s Scripture Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 1 JOHN 4:10 KJV Today, I want you to reread the parable of the father of the prodigal son (Luke 15:11–32). As you read, keep in mind that this son utterly rejected and completely humiliated and dishonored his father, then only returned home when he remembered that even his father’s hired servants had more food than he did! It was not the son’s love for his father that made him journey home; it was his stomach. In his own self-absorbed pride, he wanted to earn his own keep as a hired servant rather than to receive his father’s provision by grace or unmerited favor. God wants us to know that even when our motivations are wrong, even when we have a hidden (usually self-centered) agenda and our intentions are not completely pure, He still runs to us in our time of need and showers His unmerited, undeserved, and unearned favor upon us. Oh, how unsearchable are the depths of His love and grace toward us! It will never be about our love for God. It will always be about His magnificent love for us. The Bible makes this clear: “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10 KJV). Some people think that fellowship with God can only be restored when you are perfectly contrite and have perfectly confessed all your sins. Yet we see in this parable that it was the father who was the initiator, it was the father who had missed his son, who was already looking out for him, and who had already forgiven him. Before the son could utter a single word of his rehearsed apology, the father had already run to him, embraced him, and welcomed him home. Can you see how it’s all about our Father’s heart of grace, forgiveness, and love? Our Father God swallows up all our imperfections, and true repentance comes because of His goodness. Do I say “sorry” to God and confess my sins when I have fallen short and failed? Of course I do. But I do it not to be forgiven because I know that I am already forgiven through Jesus’ finished work. The confession is out of the overflow of my heart because I have experienced His goodness and grace and because I know that as His son, I am forever righteous through Jesus’ blood. It springs from being righteousness-conscious, not sin-conscious; from being forgiveness-conscious, not judgment-conscious. There is a massive difference. If you understand this and begin practicing this, you will begin experiencing new dimensions in your love walk with the Father. You will realize that your Daddy God is all about relationship and not religious protocol. He just loves being with you. Under grace, He doesn’t demand perfection from you; He supplies perfection to you through the finished work of His Son, Jesus Christ. So no matter how many mistakes you have made, don’t be afraid of Him. He loves you. Your Father is running toward you to embrace you! Today’s Thought My Father God runs to me in my time of need and showers His unmerited, undeserved, and unearned favor upon me. Today’s Prayer Father, thank You that I can experience Your love even when I have failed. No matter how many mistakes I may have made, I don’t have to be afraid to come to You. I am still Your beloved child, and I always have fellowship with You because of the finished work of Jesus. I thank You that You don’t demand perfection from me, but You supply perfection to me through the cross. It blesses my heart to know that You just love being with me. Thank You for running to embrace me. Amen.

It is in the heart that the mystery of spiritual conception takes place. This is not the physical heart but what the Sufis call the heart of hearts. The heart of hearts is the heart of the Self which is on the right side of the physical body. In the moment of spiritual conception a special energy is infused into this heart which makes it spin in a particular way. I once had a vision in which my heart was cut open with a knife, taken out and breathed upon—the dust was blown off—and then spun. My teacher did not interpret this inner happening but said that I would come to understand it. Years later I heard her say to someone else that once the heart has been spun in this way it remains spinning for the rest of that person’s incarnation. The divine energy of the Self vibrates at a higher frequency to our ordinary human self. Through the spinning of the heart, the higher consciousness of the Self is able to be integrated into the lower vehicles, into the denser dimensions of the human being. All the wayfarer’s spiritual work has been a preparation for this moment, and from now on the work will be to give birth to this seed of consciousness, to attune one’s waking consciousness to the higher vibrations of the Self that are now spinning within the heart. This is the gradual process of awakening to the consciousness of the heart, opening the eye of the heart through which the Beloved is able to experience His creation. Sufis are known as “a brotherhood of migrants who ‘keep watch’ on the world and for the world,” because through the open eye of His lovers’ hearts the Beloved keeps watch on the world. Through His lovers’ hearts humanity is kept attuned to the Beloved. Just as a single heart is spun when the individual is ready to contain the higher energy of the Self, so does this same process happen with a group. When the group has a central core bonded together in love then its collective heart, its central core of light, is spun. In order to help this process, groups of souls that have been bonded together in past lifetimes are forming specific groups. They hold the spiritual core of the group that allows many others to be included in this dynamic unfolding. The spinning hearts of the lovers of God are forming the map made of points of light which I referred to in the previous chapter. At this time His lovers are being positioned around the planet. Some have already been positioned. Some are moving to physical locations while others are having their hearts awakened to this hidden purpose. Slowly this map is being unfolded, and in certain important places lovers are forming clusters of points of light. Certain spiritual groups have been formed or are being formed to contain these clusters as dynamic centers of light. When this map of light around the world is fully unfolded it will be able to contain and transform the energy structure of the planet. It has the potential to be the bond that will enable the world soul, the anima mundi, to be impregnated with a higher consciousness. The hearts of His lovers form part of the hidden heart of the world. As this map is unfolding so their spinning hearts can open the heart of the world. At this moment in cosmic time the planet is being aligned with its inner source, allowing the world to be infused with a certain cosmic energy that can dramatically speed up the evolution of this planet. If the heart of the world opens, it can receive this frequency of cosmic energy and directly implant it into the hearts of people. This would alter human life more than we could imagine. It is to help in this opening of the heart that many old souls have incarnated at this particular time and are working together. (p. 36 - 38)

ministry. Sadly, there has never been a city on earth that is not saturated with human sin and corruption. Indeed, to paraphrase a Woody Allen joke, cities are just like everywhere else, only much more so. They are both better and worse, both easier and harder to live in, both more inspiring and oppressive, than other places. As redemptive history unfolds, we begin to see how the tension of the city will be resolved. The turn in the relationship between the people of God and the pagan city becomes a key aspect of God’s plan to bless the nations and redeem the world. In the New Testament, we find cities playing an important role in the rapid growth of the early church and in spreading the gospel message of God’s salvation.

It is good to be connected to family and friends, but when we cannot resist the urge to check updates or upload a photo, we are veering toward idolatry. Idols serve our needs according to our schedule. When we call, they answer. They give us a false sense of being in control. But over time, the relationship reverses. We end up attending to their needs, centering our lives on their priorities and agendas.

The Basis of Temptation Because Adam sinned, every person is born into this world physically alive and spiritually dead (Ephesians 2:1). Since from birth we had neither the presence of God nor the knowledge of His ways, we learned to live our lives independent of God. Rather than having our needs met through a living relationship with our loving heavenly Father, we sought to meet our own needs. We developed patterns of thought and habits of behavior which centered our interests on ourselves. When we were born again we became spiritually alive, but our self-centered flesh patterns and mental strongholds remained opposed to the leading of the Holy Spirit. Consequently we are still tempted to look to the world, the flesh, and the devil to meet our basic needs and carnal desires instead of looking to Christ, who promises to meet all our needs according to His riches in glory (Philippians 4:19). Every temptation is an enticement to live independently of God. The power of temptation is directly related to the strength of the mental strongholds and the carnal desires which were developed when we learned to live independently of God. For example, if you were raised in a Christian home where dirty magazines and television programs of questionable moral value were not allowed, the power of sexual temptations in your life will not be as great as for someone who grew up exposed to pornographic materials. The person who was raised in an environment of immorality and sexual permissiveness will experience a greater struggle with sexual temptation after becoming a Christian simply because these mental strongholds were well-established before he was born again. You are less likely be tempted to commit some gross immorality if your legitimate needs to be loved and accepted were met by caring parents who also protected you from exposure to the values of this fallen world.

Today, we have cheapened what it means to know Jesus by linking belief to a formulaic prayer that magically imports us into a relationship with God.

Whatever relationship you have if God is not the center, it will never prosper.

By joining Jesus and the psalm we learn a way of work that does not acquire things or amass possessions but responds to God and develops relationships. People are at the center of Christian work. In the way of pilgrimage we do not drive cumbersome Conestoga wagons loaded down with baggage over endless prairies. We travel light. The character of our work is shaped not by accomplishments or possessions but in the birth of relationships: “Children are GOD’s best gift.” We invest our energy in people. Among those around us we develop sons and daughters, sisters and brothers even as our Lord did with us: “Oh, how blessed are you parents with your quivers full of children!

So these three, I am suggesting, are at the core of the biblical vision of life with God: a sacred Mystery at the center of life, with whom we are to be in a conscious relationship and who is passionate about the well-being of the whole creation. We are called to participate in the passion of God. This is what I perceive when I use the Bible as a lens for seeing life with God, when I think of it as a finger pointing to the moon, when I hear it as the foundation of the Christian cultural-linguistic world, and when I listen to it as a sacrament of the sacred.

Meditation is always becoming. Meditation is always transformation. Meditation always moves us from one place to another; from unconsciousness to awareness, from tension to relaxation, from being scattered to being centered, from a shallow relationship with our environment and ourselves to a deeper one, from sleep to wakefulness, from a sense of God’s absence to the sense that God was in this place all along and I didn’t know it!

God's tactics are counterintuitive to our male-centered world, but therein lies the surprise for the Enemy, for the world, and for us. For when men and women are allied together, richer discussions result in better decisions, the elimination of blind spots, and a greater kingdom force in the world. If you don't believe me, just compare Esther, Mordecai, Mary, and Joseph each operating solo with what they accomplished by working together.

No tactic of the Enemy and no entrenched blindness on our part have the power to deter God from seeing his vision for us to completion. God's secret plan has now been revealed to us; it is a plan centered on Christ, designed long ago according to his good pleasure. 'And this is his plan: At the right time he will bring everything together under the authority of Christ--everyting in heaven and on earth' (Ephesians 1:10)--including his sons and daughters.

And here's what we so often miss. By naming us as his image bearers, God has made a relationship with himself the strategic center of his purpose for humanity and for the world. Knowing God is as vital to us as the air we breathe--not just a 'come to faith' knowing, but the ongoing knowing and endless discoveries of a relationship. Not a destination or terminus, but an endless quest to know and understand the God who created us. Maneuvering through life without knowing him is as much to our undoing as for an astronaut to attempt a tethered space walk without the oxygen-supply line that connects her to the spacecraft. The image bearer's relationship with God is our north star, the reference point from which we begin to understand everything else--incuding ourselves.

However, if God is triune, then loving relationships in community are the “great fountain…at the center of reality.” When people say, “God is love,” I think they mean that love is extremely important, or that God really wants us to love. But in the Christian conception, God really has love as his essence. If he was just one person he couldn’t have been loving for all eternity.

I needed to stop blaming others for my emptiness and shortcomings; I needed to stop hoping the emptiness would change without me changing. If drugs, partying, and relationships kept me continually feeling insecure while at the center of my being, then they needed to be surmounted and something else positioned in their place. I could not expect change to occur without changing what was at the center of my life or the purpose for which I was living.

And like Vera, I know that "truth lies beyond." I know that faith - like chastity, like intimacy, like the journey to the self - is an ongoing process. Yes, we do walk the labyrinth to the center of every greater knowledge of ourselves as we do in books like Gordimer's. We may also learn from them, as Vera learned, that no single human relationship can fulfill us, draw a small circle around who we are or can be. Others, alas, are as limited, as frail - and as mortal - as we are. We will be compelled, somehow, to leave the center we have found, and continue on our journey. For, self-transcending beings that we are, it is not the center that symbolizes our true selves but the entire labyrinth. If we are courageous enough not to give up on life, on human relationships, or on ourselves - as we surmise from the tone of the last passage is the case with Vera - we will walk it many times, inward and outward, each time going more deeply within, each time reaching out in a wider embrace. And we will have, thanks to the writers among us, not a single book - no single book can satisfy us, either - but many books to accompany us like intimate friends at each stage of the journey, to lead us yet closer to the truth that, as long as we live, lies beyond. Unlike Vera, in the doctrines and dogmas of my faith, to which I could cling even in my unbelief, I have always had at least a small hope, sometimes a blind trust, and finally in these later years, even a quiet confidence that I am not alone on my journey. God doesn't wait for us to reach the goal; God is with us at every step. Like the mysterious stranger with whom Jacob wrestles in the book of Genesis (32:24-30), or who meets the disciples on the road to Emmaus (Luke 24:13-32), God blesses us on the way, is the companion who breaks bread with us, even when we, like them, don't recognize him.

Let’s be clear. The relationship each of us has with God is hugely important. It is also vital to insist that God will indeed look after his people following their deaths, all the way to his final new creation. But these are not the center of the good news. We have placed the stress at the wrong point, like people putting the emphasis on the wrong syllable. The words may be true, but the way we say them gets in the way of that truth coming out clearly. The good news is about the living God overcoming all the powers of the world to establish his rule of justice and peace, on earth as in heaven. Not in heaven, later on. And that victory is won not by superior power of the same kind but by a different sort of power altogether. We know what the power of the world looks like. When push comes to shove, as it often does, it is the power of violence, using the threat of pain and death. It is, yes, the power of tanks and bombs, and also of guns and knives and whips and prisons and barbed wire and bulldozers. Weapons to destroy people’s lives; machines to destroy their homes. Cruelty in the home or at work. Malice and manipulation where there should be gentleness, kindness, and wisdom. Jesus’s power is of a totally different sort, as he explained to the Roman governor a few minutes before the governor sent him to his death—thereby proving the point. The kingdoms of the world run on violence. The kingdom of God, Jesus declared, runs on love. That is the good news.

Finding joy in times of pain begins with understanding that true joy is rooted in God. Thus, keeping one's relationship with God at the center of one's life is essential to discovering areas of joy, comfort and solace.

God-Centered Joy We’ve already covered a lot of ground in this book. We’ve talked about choosing the broken road that leads to God and greater strength. We’ve also explored some forks in the trail that offer more choices. When we choose well, the paths of surrender, relationship, acceptance, and trust lead us even closer to Him and His power. Now we’re standing in front of another fork. This time, we’re seeking a path that will deliver us to something we’re all looking for: joy. What’s interesting, however, is that the trail to joy is unmarked, full of rocks and overgrown weeds, and rarely traveled. As a result, whenever we arrive at this fork, we almost always choose the wrong path—and end up wondering why we’re lost. To put it in plain terms, we often think possessions and things will make us happy. Food. Sex. Money. A new dress, couch, car, home, job, or spouse. We think that if we rearrange the circumstances, everything will get better. Eventually, some of us figure out, at least some of the time, that this isn’t how it works. The external possessions and things are enticing and may offer temporary pleasure, but ultimately, they don’t make a difference. They are the wrong path. Joy springs from an internal choice—a decision of the heart about the heart. It has nothing to do with circumstances and everything to do with God and where we are going with Him. It also—and this is the part that trips us up—has little to do with what we, in all our “wisdom,” want and believe we need. The path that leads to joy is based entirely on what God desires for us. Once we begin to walk in the direction He’s pointing out to us, we discover true delight. Said another way, joy results when we focus more on God and less—as I failed to do that day in Jakarta—on ourselves.

The Bible reminds us that God wants—and deserves—to be the defining center of both these things. When I live out of a biblical sense of who I am (identity) and rest in who God is (worship), I will be able to build a healthy relationship with you. These are not abstract theological concepts. We’re talking about the content and character of our hearts.

Neither. It was my fault. Although I didn’t understand it at the time, my motivation for obeying Jesus had shifted from grace to works. It progressed from attempting to earn God’s favor, to gaining the favor of my disciples. “Discipleship” had become a way to leverage my identity and worth in relationship with others. I was comfortable on the pedestal dispensing wisdom and truth.

The incarnation (becoming flesh) of God is at the very center of the gospel event by which God restores the true relationship between himself and the human race.

Indeed, Jesus came to earth to battle for human souls. Sexual relationships, based on the profound spiritual dimension of sexuality itself, therefore become a primary context for that conflict. Contrary to the world’s view, however, the “battle of the sexes” is not between the man and the woman, one trying to dominate the other—but rather between God and the self-centered desires of the “flesh” in both man and woman. Victory in that battle was won by Jesus on the cross, when He yielded His body to the God who created it. The Good News in this for men and women is that those couples who have surrendered themselves to Jesus at the cross are freed from the urgent demands of their self-centered human nature to love like Jesus—for the other’s sake and not their own.

I had long despised the Word of God and repressed the God of that Word. I came to Jesus Christ because the God of Scripture was merciful. He understood my motives, circumstances, thinking, behavior, emotions, and relationships better than all the psychologies put together. They saw only the surface of things, for all their pretension to “depth.” He cut to the heart. They described and treated symptoms (in great detail, with scholarship and genuine concern), but they could never really get to causes. He exposed causes. They misconstrued what they saw most clearly and cared about most deeply. He got it right. They could never really love adequately, and they could never really reorient the inner gyroscope. God is love, with power. They—we—finally misled people, blind guides leading blind travelers in hopeful circles, whistling in the dark valley of the shadow of death, unable to escape the self-centeredness of our own hearts and society, unable to find the fresh air and bright sun of a Christ-centered universe. Scripture took my life apart and put it back together new. The Spirit of sonship began the lifelong reorientation course called “making disciples.” The God of all comfort gave truth, love, and power. Christ exposed the pretensions of the systems and methods in which I had placed my trust. Even better, Jesus gave me himself to trust and follow.

Love between a man and a woman simply cannot work without love for God at the center of the relationship; by means of his curses, God mercifully brings

What if evangelism was simply about being genuinely centered on, and connected, to God? What if tending to our own relationship with God, not others’ relationship with God, was the first priority of evangelism? What if becoming salt and light was more important than knowing sales techniques? What if evangelism was about being connected to people, so that we know them and they know us, and we don’t have to cram our faith down their throats? What if we’re so present to people that they just catch grace and faith from being around us? What if evangelism was about being a genuine human being, not a “plastic” saint? What if we were free to express our doubts, struggle with our sins, and admit our humanity? Would that ruin our witness to the world, or would it just make us more credible? Would it finally free us to be real instead of religious?

In Genesis, the trees are understood best in the context of sacred space rather than as isolated trees that happen to be in a garden. Whether interpreters consider them real, physical, floral specimens with the ability to bestow benefits to those who partake, figurative symbols of divine gifts, mythological motifs, or anything else, we must not miss the theological and textual significance that they have. Whether they confer or represent, they provide what is only God’s to give. He is the source of life, which is given by him and found in his presence (Deut 30:11-20). He is the center of order, and wisdom is the ability to discern order. Relationship with God is the beginning of wisdom (Job 28:28; Prov 1:7). Consequently, we make a mistake to think that this is simply about magical trees in a garden paradise. It is about the presence of God on earth and what relationship with him makes available.38

Ultimately, this is what I realized: God must be the center of our marriage. And both Jep and I have to love God even more than we love each other. That’s the only way it’s going to work and the only way our marriage is going to survive. God is the glue that holds our marriage together, and I’ve learned that if I seek Him, He answers. He heals all wounds--not in a day, maybe not even in a week--but He cares, and He can put relationships, and people, back together in His own time and in His own way.

Our own relationship with Christ teaches us that we must treat people with compassion as well as confront them with the authority of the Word. As we need a stern hand in some moments and a loving embrace at others, so too do the people we face from the pulpit. The soul made sensitive by the recognition of its own sin, the awareness of God’s sovereignty, and the miracle of the Savior’s love is the one best suited to guide the tongue in the sanctuary as well as in the circumstances of life. Consistently aggressive or combative preachers ill disguise the spiritually resistant recesses of their own hearts.

I have learned that friendship without faith is useless. Friendship entails faith in oneself that you’ll remain loyal to this bond, and faith in your friends that you will be there for them at all times. The most important of all is the biggest faith in God and in making Him the center of all our relationships.

Imagine that Christianity is about loving God. Imagine that it’s not about the self and its concerns, about “what’s in it for me,” whether that be a blessed afterlife or prosperity in this life. Imagine that loving God is about being attentive to the one in whom we live and move and have our being. Imagine that it is about becoming more and more deeply centered in God. Imagine that it is about loving what God loves. Imagine how that would change our lives. Imagine how it would change American Christianity and its relation to American politics and economics and our relationship to the rest of the world. Imagine how it would change our vision of what this world, the humanly created world, might, could, and should be like. In

This redemptive-historical approach to Scripture in no way minimizes the importance of commands, principles, characters, and doctrine in Scripture. Rather, it puts all of them in a gospel-centered, relational framework. It highlights that the Bible is God’s "show-and-tell": his mighty acts of redemption on behalf of sinners, told for the purpose of restoring broken relationship with his image bearers. As

Lord Jesus, you are so kind, compassionate, and forgiving of me. I want the fragrant aroma of the sacrifice you made for me on the cross to permeate all my relationships. You’re not calling me to change anybody. You’re calling me to live as a broken perfume bottle through which the aroma of grace will bring your disruptive and gentling presence. Let me live more out of brokenness than out of my woundedness and self-righteousness. God the Holy Spirit, you who raised Jesus from the dead, give me the power I will need today to rid myself of—not to nurse, tolerate, or justify—my bitterness, anger, rage, brawling, slander, and malice and all the other ways I love poorly. Indeed, Triune God, the life of love you live for me, please live through me. I pray in Jesus’ peerless name. Amen.

Love between a man and a woman simply cannot work without love for God at the center of the relationship;

RUSH HOUR   So many of us find the morning as a rush hour. Various family members scurry in different directions with various needs and diverse timetables. One has lost a sock; another can’t find last night’s homework. One needs a sack lunch; another needs lunch money. One leaves with a kiss, another with a shout, and another needs encouragement to open her eyes as she stumbles out the door. A “quiet time” in the morning to center ourselves and to renew our relationship with our Heavenly Father stands in sharp contrast. Carving out that time for yourself may be your supreme challenge of the day, but it is an effort worth its weight in gold, as so aptly stated by Bruce Fogarty: THE MORNING HOUR Alone with God, in quiet peace, From earthly cares, I find release; New strength I borrow for each day As there with God, I stop to pray. Alone with God, my sins confess’d, He speaks in mercy, I am blest. I know the kiss of pardon free, I talk to God, He talks to me. Alone with God, my vision clears, I see my guilt, the wasted years. I plead for grace to walk His way And live for Him, from day to day. Alone with God no sin between, His lovely face so plainly seen; My guilt all gone, my heart at rest With Christ, my Lord, my soul is blest. Lord, keep my life alone for Thee; From sin and self, Lord, set me free. And when no more this earth I trod, They’ll say, “He walked alone with God.”5   BE STILL, AND KNOW THAT I AM GOD; I WILL BE EXALTED AMONG THE NATIONS, I WILL BE EXALTED IN THE EARTH! PSALM 46:10 NKJV

June 21 THE MINISTRY OF THE INNER LIFE “You are . . . a royal priesthood . . . .” 1 Peter 2:9     By what right have we become “a royal priesthood”? It is by the right of the atonement by the Cross of Christ that this has been accomplished. Are we prepared to purposely disregard ourselves and to launch out into the priestly work of prayer? The continual inner-searching we do in an effort to see if we are what we ought to be generates a self-centered, sickly type of Christianity, not the vigorous and simple life of a child of God. Until we get into this right and proper relationship with God, it is simply a case of our “hanging on by the skin of our teeth,” although we say, “What a wonderful victory I have!” Yet there is nothing at all in that which indicates the miracle of redemption. Launch out in reckless, unrestrained belief that the redemption is complete. Then don’t worry anymore about yourself, but begin to do as Jesus Christ has said, in essence, “Pray for the friend who comes to you at midnight, pray for the saints of God, and pray for all men.” Pray with the realization that you are perfect only in Christ Jesus, not on the basis of this argument: “Oh, Lord, I have done my best; please hear me now.”     How long is it going to take God to free us from the unhealthy habit of thinking only about ourselves? We must get to the point of being sick to death of ourselves, until there is no longer any surprise at anything God might tell us about ourselves. We cannot reach and understand the depths of our own meagerness. There is only one place where we are right with God, and that is in Christ Jesus. Once we are there, we have to pour out our lives for all we are worth in this ministry of the inner life.

First, while the church shouldn’t affirm homosexual activity (or adultery, idolatry, or greed, for that matter), it should welcome anyone—gays included—to discover who God is and to find his forgiveness.5 Lots of people wear WWJD (What Would Jesus Do?) bracelets and T-shirts, but they don’t treat homosexuals as Jesus would. He wouldn’t react in fear or avoid them; he would welcome them, sit with them, and tell them of God’s deep interest in them. Many churches treat homosexuals as modern-day lepers—as outcasts; but Jesus came to heal, help, and set all people free to live for God. Surely churches can welcome gays without condoning their lifestyle—just as they can receive adulterers and alcoholics. As my pastor, Bill Stepp, regularly says, “God accepts you the way you are, but he loves you too much to leave you as you are.” It’s strange that professing Christians single out homosexual activity as the most wicked of sins. Often those who claim to be saved by God’s grace are amazingly judgmental, hateful, and demeaning (calling homosexual persons “fairies” or “faggots”) rather than being compassionate and embracing. Professing Christians are often harder on homosexuals outside the church than they are with the immorality within the church (cf. 1 Cor. 5:9–13). New Testament scholar Bruce Winter writes with a prophetic voice, “The ease with which the present day church often passes judgment on the ethical or structural misconduct of the outside community is at times matched only by its reluctance to take action to remedy the ethical conduct of its own members.”6 Second, the Bible doesn’t condemn homosexual inclinations, but rather sexual activity outside of a marriage relationship between husband and wife. In fact, no writers of antiquity, including biblical ones, had any idea of “sexual orientation”; they talked about sexual behavior. When the Scriptures speak against immoral sexual relationships, the focus is not on inclinations or feelings (whether homosexual or heterosexual).7 Rather, the focus is on acting out those impulses (which ranges from inappropriately dwelling on sexual thoughts—lusting—to carrying them out sexually). Even though we are born with a sinful, self-centered inclination, God judges us based on what we do.8 Similarly, a person may, for whatever reasons, have same-sex inclinations, but God won’t judge him on the basis of those inclinations, but on what he does with them. A common argument made by advocates of a gay lifestyle is that the Bible doesn’t condemn loving, committed same-sex relationships (“covenant homosexuality”)—just homosexual rape or going against one’s natural sexual inclination, whether hetero- or homosexual. Now, “the Bible doesn’t say anything about ——” or “Jesus never said anything about ——” arguments can be tricky and even misleading. The Bible doesn’t speak about abortion, euthanasia, political involvement, Christians fighting in the military, and the like. Jesus, as far as we know, never said anything about rape or child abuse. Nevertheless, we can get guidance from Scripture’s more basic affirmations about our roles as God’s image-bearers, about God’s creation design, and about our identity and redemption in Christ, as we’ll see below.

God’s desire today is for worship that is centered more on relationship than liturgy.

Union with Christ is right at the center of the Christian doctrine of salvation. The whole of our relationship with God can be summed up in such terms. John Calvin agreed when he wrote: “For we await salvation from him not because he appears to us afar off, but because he makes us, ingrafted into his body, participants not only in all his benefits but also in himself.”1

In determining relationships we must begin somewhere. There must be somewhere a fixed center against which everything else is measured, where the law of relativity does not enter and we can say "IS" and make no allowances. Such a center is God.

In cities we will also meet a lot of people who hold to other religions or to no religion who are wiser, kinder, and more thoughtful than we are, because even after growth in grace, many Christians are weaker people than many non-Christians. When this surprises you, reflect on it. If the gospel of grace is true, why would we think that Christians are a better kind of person than non-Christians? These living examples of common grace may begin to show us that even though we intellectually understand the doctrine of justification by faith alone, functionally we continue to assume that salvation is by moral goodness and works. Early in Redeemer’s ministry, we discovered it was misguided for Christians to feel pity for the city, and it was harmful to think of ourselves as its “savior.” We had to humbly learn from and respect our city and its people. Our relationship with them had to be a consciously reciprocal one. We had to be willing to see God’s common grace in their lives. We had to learn that we needed them to fill out our own understanding of God and his grace, just as they needed us.

In determining relationships we must begin somewhere. There must be somewhere a fixed center against which everything else is measured, where the law of relativity does not enter and we can say "IS" and make no allowances. Such a center is God. When God would make His Name known to mankind He could find no better word than "I AM." When He speaks in the first person He says, "I AM"; when we speak of Him we say, "He is"; when we speak to Him we say, "Thou art." Everyone and everything else measures from that fixed point. "I am that I am," says God, "I change not.

Since the garden, we live in a world filled with suffering, disease, poverty, racism, natural disasters, war, aging, and death — and it all stems from the wrath and curse of God on the world. The world is out of joint, and we need to be rescued. But the root of our problem is not these “horizontal” relationships, though they are often the most obvious; it is our “vertical” relationship with God. All human problems are ultimately symptoms, and our separation from God is the cause.

If we just preach general doctrine and ethics from Scripture, we are not preaching the gospel. The gospel is the good news that God has accomplished our salvation for us through Christ in order to bring us into a right relationship with him and eventually to destroy all the results of sin in the world. Still, it can be rightly argued that in order to understand all this — who God is, why we need salvation, what he has done to save us — we must have knowledge of the basic teachings of the entire Bible. J. Gresham Machen, for example, speaks of the biblical doctrines of God and of man to be the “presuppositions of the gospel.”10 This means that an understanding of the Trinity, of Christ’s incarnation, of original sin and sin in general — are all necessary. If we don’t understand, for example, that Jesus was not just a good man but the second person of the Trinity, or if we don’t understand what the “wrath of God” means, it is impossible to understand what Jesus accomplished on the cross. Not only that, but the New Testament constantly explains the work of Christ in Old Testament terms — in the language of priesthood, sacrifice, and covenant. In other words, we must not just preach the Bible in general; we must preach the gospel. Yet unless those listening to the message understand the Bible in general, they won’t grasp the gospel. The more we understand the whole corpus of biblical doctrine, the more we will understand the gospel itself — and the more we understand the gospel, the more we will come to see that this is, in the end, what the Bible is really about.

Pray that your marriage is one in which you both agree & that God will be in the center of it

Natural polytheism embraces the science of ecology as a basic metaphor for theological inquiry. In other words, natural polytheism seeks to understand our relationship with the gods as an aspect of interrelated systems of being, consciousness and meaning. Its focus is, first and foremost, on the wildernesses that defy our carefully mapped boundary lines, that penetrate even the most civilized cultural centers and underlie our most cherished notions of what it means to be human." - Alison Leigh Lilly, "Natural Theology: Polytheism Beyond the Pale

If you mourn the fallenness of your world rather than curse its difficulties, you know that grace has visited you. Life in this terribly broken world is hard. You are constantly dealing with the frustration of this world not operating the way God intended. You are always facing the unexpected. Almost daily you are required to deal with something you wouldn’t have chosen for your life, but it’s there because of the location where we live. Life right here, right now is like living in a disheveled house that has begun to fall down on its own foundation. It is still a house, but it doesn’t function as it was meant to. The doors constantly get stuck shut. The plumbing only occasionally works properly. You are never sure what’s going to happen when you plug an appliance in, and it seems that the roof leaks even when it’s not raining. So it is with the world that you and I live in. It really is a broken-down house. Now, there are really only two responses we can have to the brokenness that complicates all of our lives: cursing or mourning. Let’s be honest. Cursing is the more natural response. We curse the fact that we have to deal with flawed people. We curse the fact that we have to deal with things that don’t work right. We curse the fact that we have to deal with pollution and disease. We curse the fact that promises get broken, relationships shatter, and dreams die. We curse the realities of pain and suffering. We curse the fact that this broken-down world has been assigned to be the address where we live. It all makes us irritated, impatient, bitter, angry, and discontent. Yes, it’s right not to like these things. It’s natural to find them frustrating, because as Paul says in Romans 8, the whole world groans as it waits for redemption. But cursing is the wrong response. We curse what we have to deal with because it makes our lives harder than we want them to be. Cursing is all about our comfort, our pleasure, our ease. Cursing is fundamentally self-centered. Mourning is the much better response. Mourning embraces the tragedy of the fall. Mourning acknowledges that the world is not the way God meant it to be. Mourning cries out for God’s redeeming, restoring hand. Mourning acknowledges the suffering of others. Mourning is about something bigger than the fact that life is hard. Mourning grieves what sin has done to the cosmos and longs for the Redeemer to come and make his broken world new again. Mourning, then, is a response that is prompted by grace. This side of eternity in this broken world, cursing is the default language of the kingdom of self, but mourning is the default language of the kingdom of God. Which language will you speak today?

True religion is always God-centered. All the other externals of faith, like religious activities and rituals, are only valid if they support a living and personal relationship with God. He must remain at the center of everything we are, and everything we do.

Watching closely are many of the Catholics whose marriages have fallen apart. An estimated 28 percent of American Catholic adults who have ever been married have since divorced, according to the Center for Applied Research in the Apostolate at Georgetown University. That rate is lower than in the general public, but still constitutes 11 million people, the researchers said. For many divorced Catholics, the church’s approach raises an existential question, said Helen Alvaré, a law professor at George Mason University: “What is my place in the church, and do I feel welcomed?” Ms. Alvaré, who is a former spokeswoman for the American bishops, said the indissolubility of marriage is a Catholic essential, “a key to the entire Roman Catholic cosmology — our understanding of the world, God, our relationship with him and our relationship to one another.” But, she added, questions about the place of divorced worshipers in the church fit into a larger context of uncertainty for Catholics who do not fully live out the church’s ideals. “There’s a lot of divorced Catholics out there, and have we let these sheep wander without reaching out to them?” Ms. Alvaré asked. “Jesus wants us to look after all the sheep, no matter what.

Faithfulness leads us to pay attention to our relationship to God—through such attention, we become even more deeply centered in God. Trust is the fruit of that deeper centering. It grows as we center more and more in God.

(from chapter 20, "Bezalel") "Worship is an art, using the sensory to bring us into an awareness of and attentiveness to the mystery of God. Worship has to do with practicing a way of life that is immersed in the salvation and revelation of Yahweh. Bezalel led the people whom Moses had led out of Egypt into making and worshipping in a sanctuary, a place designed to keep them aware and responsive to a way of life in which all their senses were brought into lively participation in the stuff of creation and the energies of salvation. he designed a worship center, the ark of the covenant, in which all visibilities converged into an Invisibility: Yahweh - a presence, a relationship - who can only be worshipped and never used.

If God is so all-powerful, why does he need angels to do his work?” Abrams smiled. “Because God is a relational Deity. His kingdom centers around relationships, and He desires a relationship with every man, woman and child,

As couples, we experience a greater fulfillment and intimacy when we keep the purpose of our marriage at its center.