God Guidelines Quotes

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

The Eating Guidelines 1. Eat when you are hungry. 2. Eat sitting down in a calm environment. This does not include the car. 3. Eat without distractions. Distractions include radio, television, newspapers, books, intense or anxiety-producing conversations or music. 4. Eat what your body wants. 5. Eat until you are satisfied. 6. Eat (with the intention of being) in full view of others. 7. Eat with enjoyment, gusto, and pleasure.

The Neo-Pagan Ten “Commandments” 1. Thou art God/dess. 2. As above, so below; as within so without. 3. Spirit abides in all things; words & names have power. 4. Maintain an attitude of gratitude (walk the talk). 5. Honor the ancestors, teachers, elders, and leaders. 6. All life is sacred. 7. All acts of love and pleasure are sacred. 8. Whatever you send out returns threefold. 9. Love is the law, love under will. 10. For the greatest good, an’ it harm none.

[...] God's message is that we are largely on our own. We are the ones who give moral guidelines body and life. You can take, if you will, your solace in heaven, but you must work out your ethics on earth.

For each of you to receive revelation unique to your own needs and responsibilities, certain guidelines prevail. The Lord asks you to develop 'faith, hope, charity and love, with an eye single to the glory of God.' Then with your firm 'faith, virtue, knowledge, temperance, patience, brotherly kindness, godliness, charity, humility, [and] diligence,' you may ask, and you will receive; you may knock, and it will be opened unto you (D&C 4:5–6; emphasis added).

God has written His divine guidelines for your life right in the Bible.

Timeless principles never age, and truth is as young as the day it was spoken into existence.

Here are a few key guidelines to consider: Spend less than you earn—invest the surplus—avoid debt. Do simply this and you’ll wind up rich. Not just in money. Carrying debt is as appealing as being covered with leeches and has much the same effect. Take out your sharpest knife and start scraping the little bloodsuckers off. If your lifestyle matches—or god forbid exceeds—your income, you are no more than a gilded slave. Avoid fiscally irresponsible people. Never marry one or otherwise give him or her access to your money. Avoid investment advisors. Too many have only their own interests at heart. By the time you know enough to pick a good one, you know enough to handle your finances yourself. It’s your money and no one will care for it better than you. You own the things you own and they in turn own you. Money can buy many things, but nothing more valuable than your freedom. Life choices are not always about the money, but you should always be clear about the financial impact of the choices you make.

Spiritual assistance isn't there to make things easy and have everything go your way, but to help you grow into the fuller version of who you are. Rather than revealing that you're on the wrong track, shake-up and breakup often indicate that you're really starting to get somewhere. Of course, it's hard to feel this way while getting battered around by the severe crosswinds of our time, but that's when you most need to know it. In the Western world we lack a clear set of guidelines for times like these. We lack meaningful rites of passage. We fail to equip people for knowing what to expect at key crossroads of the soul. We lack substantial guides for teaching individuals how to stay with their deep inner truth when all hell breaks loose. We get thrown into extreme life-changing passages like birth, first blood, first sex, marriage, pregnancy, child-bearing, divorce and death with only superficial guidance, and no deep cultural support for grasping the full significance of what we're coming out of and going into. So disruptions along the way don't usually appear as well-designed hurdles of initiation in a spiritual journey. Usually they appear as impossible dilemmas that bust your ass and belie evidence of any greater design. Major rites of passage in the Western world rarely come in the form of sacred rituals but are embedded within mundane circumstance. It takes special perception to recognize the initiatory path through the chaos. It takes a shamanic perspective to realize that, like a winepress of the gods, rigorous challenges are there to squeeze out your impurities and release your essence. ...

The pain of regret is far worse than the pain of discipline. We will never have the anointing, the ministry or the revivals of our heroes if we don’t become as disciplined as they were. They went to bed early to get up early to pray, and they fasted for days on end. We shouldn’t just pray to mark it off of our lists or read a few chapters of our Bible each day to keep up with the church Bible reading chart. We must have a deeper purpose for doing these tasks. Discipline without direction is drudgery. In other words, discipline has to have a purpose to drive it each and every day. The price for spiritual change is expensive, but the rewards are far greater. The world’s ways, ideologies, and influence cannot be present in a life dedicated to Jesus because consecration’s purpose is for us to be different from the world. And, for that matter, if we are separate from the world, then sin must not be a part of our lives either. Sin ruins a life of consecration. It would be a shame to believe that holiness is nothing more than rules or guidelines we are to live by. Holiness and consecration flow from a life given to the spiritual disciplines, a life we can only maintain by continuing to seek for Him daily. Your pursuit will never be greater than your disciplines. No man is greater than his prayer life. Even though Jesus requires us to pray, praying is not to be done out of duty, but it is to be done out of delight. A person’s appetite reveals much about their physical health. Our physical appetite can reveal just as much about our spiritual health. Prayer is the dominant discipline in a godly life and it takes a backseat to no other task. Prayer is the guiding force to a life of consecration and spiritual discipline. Self-denial is tough, but self-indulgence is dangerous.

Being (or becoming) a Living Master (which is more often an ongoing process than a single event) means that we follow three basic guidelines or commitments for living: 1) God is our first priority, 2) We are commited to increasing God's Presence in every part of our being, 3) As we increase God's Presence throughout our being, we also bring that Presence forth in every part of our life.

There are Christian fiction writers and then there are Christians who write fiction. There is Christian fiction, then there is what some consider to be church fiction or church drama. You have some authors who didn’t necessarily set out to write Christian fiction, but they were placed in that category by either their publisher or the book stores simply shelve them that way. And of course you have the writers whose work is categorized as Christian fiction but they do not write for a Christian fiction imprint, which means they are not necessarily writing with any type of guidelines. I can’t speak for any other Christian fiction author or author who either chose or by default was placed in the Christian fiction category, but I am a Christian fiction writer who writes for a Christian fiction imprint. That is my choice on purpose. I’ll be the first to admit that yes, I have a ghost writer; the Holy Ghost! I take dictation from the Holy Spirit when I write my stories. My Holy Spirit does not curse nor does He describe explicit sex scenes for me to deliver to God’s people. I write Christian fiction, not inspirational fiction, not faith based fiction or anything else. Christ is in what I do “CHRISTian” fiction. I’m not worrying about “keepin’” it real. The Bible is as real as it gets and if the Holy Spirit didn’t instruct the authors of the Bible to curse people out and describe explicit sex scenes, then why on earth should He start using me to do it now? So my concern is not about “keepin’ it real” for the world as much as it is keepin’ it holy for the Kingdom. My ultimate goal is, yes, to please the readers, but I must first please God. P.S. Maybe Peter did curse. But even the author of the Bible didn’t feel the need to write the actual curse words.

There is a broad-based guideline, however, upon which most evolved souls have agreed. No action which causes hurt to another leads to rapid evolution. There is a second guideline as well. No action involving another may be taken without the other’s agreement and permission.

God’s love gives life meaning. I just follow the path He sets out in the Good Book. That’s all I need to know. You follow His guidelines, it’s almost like a map through life to Heaven. You don’t ever gotta worry if you’re making the right choices or not, ’cause it’s all right there for you.

So—why do we need a covenant? Because a written covenant makes our commitment real on a level that mere conversation does not. It provides a way for the group to claim shared ownership for their behavior because it contains detailed guidelines that help the group function together in agreed-upon ways.

In the renunciation of one’s own will to follow the will of God consists the self-renunciation commanded by the Savior, which is an indispensable condition of salvation and Christian perfection. In fact, this is so indispensable that unless this condition is satisfied, salvation is impossible, and Christian perfection even more impossible.

Before Nancy and I had children of our own, I would have titled a sermon on raising children something like “Ten Rules for Raising Godly Kids.” But birth by birth, the titles changed. The progression went something like this: “Ten Rules for Raising Godly Kids” “Ten Guidelines for Raising Good Kids” “Five Principles for Raising Kids” “Three Suggestions for Surviving Parenthood

In another important area of church life, the worship life of the congregation, the Western priority of the individual determines the approach to worship over the biblical guidelines for worship. Worship in the white captivity of the church is oftentimes a collection of individuals who happen to be in the same room. Worship is just between the individual and God, and the church service exists to help facilitate that individual communion.

These garments that God provides - such as kindness, humility, and gentleness - allow us to meet hostility and criticism with patience, forgiveness, and love. They give us staying power in the storms of life. When we face adverse conditions at home, school, or work, the 'clothing' God tells us to wear protects us and enables us to make a positive difference... Dressing according to God's guidelines doesn't change the weather - it equips the wearer... Kindness is the oil that takes the friction out of life.

Most of the people I know, even the very religiously oriented people, don’t really talk like they encounter God in direct and tangible ways. For the most part, we talk about God. Our conversations are full of the ideas of God. When I listen to people talk, including myself, I often find myself wondering if we even believe that God is a person. You know, a person: a dynamic and living being with thoughts, emotions, intents, and actions. Most people speak as if God is just an ideology: a set of concepts, arguments, guidelines, and categories.

We show right judgment and evince salutary intelligence when, in reading about the rules and experiences of the ancient Fathers and of their obedience—equally amazing both in the directors and in those who were being directed—we see at the present time a general decline of Christianity and recognize that we are unfit to inherit the legacy of the Fathers in its fullness and in all its abundance. And it is a great mystery of God, a great blessing for us, that it is left to us to feed on the crumbs that fall from the spiritual table of the Fathers.

(Inevitably, someone raises the question about World War II: What if Christians had refused to fight against Hitler? My answer is a counterquestion: What if the Christians in Germany had emphatically refused to fight for Hitler, refused to carry out the murders in concentration camps?) The long history of Christian “just wars” has wrought suffering past all telling, and there is no end in sight. As Yoder has suggested, Niebuhr’s own insight about the “irony of history” ought to lead us to recognize the inadequacy of our reason to shape a world that tends toward justice through violence. Might it be that reason and sad experience could disabuse us of the hope that we can approximate God’s justice through killing? According to the guideline I have proposed, reason must be healed and taught by Scripture, and our experience must be transformed by the renewing of our minds in conformity with the mind of Christ. Only thus can our warring madness be overcome. This would mean, practically speaking, that Christians would have to relinquish positions of power and influence insofar as the exercise of such positions becomes incompatible with the teaching and example of Jesus. This might well mean, as Hauerwas has perceived, that the church would assume a peripheral status in our culture, which is deeply committed to the necessity and glory of violence. The task of the church then would be to tell an alternative story, to train disciples in the disciplines necessary to resist the seductions of violence, to offer an alternative home for those who will not worship the Beast. If the church is to be a Scripture-shaped community, it will find itself reshaped continually into a closer resemblance to the socially marginal status of Matthew’s nonviolent countercultural community. To articulate such a theological vision for the church at the end of the twentieth century may be indeed to take most seriously what experience is telling us: the secular polis has no tolerance for explicitly Christian witness and norms. It is increasingly the case in Western culture that Christians can participate in public governance only insofar as they suppress their explicitly Christian motivations. Paradoxically, the Christian community might have more impact upon the world if it were less concerned about appearing reasonable in the eyes of the world and more concerned about faithfully embodying the New Testament’s teaching against violence. Let it be said clearly, however, that the reasons for choosing Jesus’ way of peacemaking are not prudential. In calculable terms, this way is sheer folly. Why do we choose the way of nonviolent love of enemies? If our reasons for that choice are shaped by the New Testament, we are motivated not by the sheer horror of war, not by the desire for saving our own skins and the skins of our children (if we are trying to save our skins, pacifism is a very poor strategy), not by some general feeling of reverence for human life, not by the naive hope that all people are really nice and will be friendly if we are friendly first. No, if our reasons for choosing nonviolence are shaped by the New Testament witness, we act in simple obedience to the God who willed that his own Son should give himself up to death on a cross. We make this choice in the hope and anticipation that God’s love will finally prevail through the way of the cross, despite our inability to see how this is possible. That is the life of discipleship to which the New Testament repeatedly calls us. When the church as a community is faithful to that calling, it prefigures the peaceable kingdom of God in a world wracked by violence.

We take a cavalier approach to Scripture at our own peril. If the scientific and historical accounts are true, then the commandments, promises and penalties are much more so. The Bible is not just a guideline. It is the authoritative Word of God. Disobeying it has consequences. Obeying it has rewards. Yet we fudge. We compromise. We rationalize. We trade away our spiritual integrity for man’s approval and as we do, we gradually erode our ability to distinguish right from wrong, to see our own failings, and to turn back in repentance to God. We simply have no idea how this cavalier attitude towards God’s Word taints our witness and hinders the kingdom of God.

Here are some practical Dataist guidelines for you: ‘You want to know who you really are?’ asks Dataism. ‘Then forget about mountains and museums. Have you had your DNA sequenced? No?! What are you waiting for? Go and do it today. And convince your grandparents, parents and siblings to have their DNA sequenced too – their data is very valuable for you. And have you heard about these wearable biometric devices that measure your blood pressure and heart rate twenty-four hours a day? Good – so buy one of those, put it on and connect it to your smartphone. And while you are shopping, buy a mobile camera and microphone, record everything you do, and put in online. And allow Google and Facebook to read all your emails, monitor all your chats and messages, and keep a record of all your Likes and clicks. If you do all that, then the great algorithms of the Internet-of-All-Things will tell you whom to marry, which career to pursue and whether to start a war.’ But where do these great algorithms come from? This is the mystery of Dataism. Just as according to Christianity we humans cannot understand God and His plan, so Dataism declares that the human brain cannot fathom the new master algorithms. At present, of course, the algorithms are mostly written by human hackers. Yet the really important algorithms – such as the Google search algorithm – are developed by huge teams. Each member understands just one part of the puzzle, and nobody really understands the algorithm as a whole. Moreover, with the rise of machine learning and artificial neural networks, more and more algorithms evolve independently, improving themselves and learning from their own mistakes. They analyse astronomical amounts of data that no human can possibly encompass, and learn to recognise patterns and adopt strategies that escape the human mind. The seed algorithm may initially be developed by humans, but as it grows it follows its own path, going where no human has gone before – and where no human can follow.

What, then, does submission and respect look like for a woman in a dating relationship? Here are some guidelines: 1. A woman should allow the man to initiate the relationship. This does not mean that she does nothing. She helps! If she thinks there is a good possibility for a relationship, she makes herself accessible to him and helps him to make conversation, putting him at ease and encouraging him as opportunities arise (she does the opposite when she does not have interest in a relationship with a man). A godly woman will not try to manipulate the start of a relationship, but will respond to the interest and approaches of a man in a godly, encouraging way. 2. A godly woman should speak positively and respectfully about her boyfriend, both when with him and when apart. 3. She should give honest attention to his interests and respond to his attention and care by opening up her heart. 4. She should recognize the sexual temptations with which a single man will normally struggle. Knowing this, she will dress attractively but modestly, and will avoid potentially compromising situations. She must resist the temptation to encourage sexual liberties as a way to win his heart. 5. The Christian woman should build up the man with God's Word and give encouragement to godly leadership. She should allow and seek biblical encouragement from the man she is dating. 6. She should make "helping" and "respecting" the watchwords of her behavior toward a man. She should ask herself, "How can I encourage him, especially in his walk with God?" "How can I provide practical helps that are appropriate to the current place in our relationship?" She should share with him in a way that will enable him to care for her heart, asking, "What can I do or say that will help him to understand who I really am, and how can I participate in the things he cares about?" 7. She must remember that this is a brother in the Lord. She should not be afraid to end an unhealthy relationship, but should seek to do so with charity and grace. Should the relationship not continue forward, the godly woman will ensure that her time with a man will have left him spiritually blessed.

The Cost and Expectation of Leadership Leviticus 7:33–35 Aaron, like many leaders throughout history, received a divine calling. God chose Aaron and his sons to serve as Israel’s priests and charged them with carrying out rituals and sacrifices on behalf of all Israelites. Scripture gives meticulous detail to their ordination and calling. Their conduct was to be beyond reproach—and God made it crystal clear that failure to uphold His established guidelines would result in death. Numerous accounts in the Book of Leviticus demonstrate the high cost and expectation that goes with a holy calling to leadership positions. As the high priest, Aaron was the only one authorized to enter the Most Holy Place and appear before the very presence of God. The Lord set Aaron apart for his holy work. Despite his high calling, Aaron struggled with his authority and later caved in to the depraved wishes of the people. He failed at a crucial juncture and led Israel in a pagan worship service, an abomination that led to the deaths of many Israelites. Aaron had been set apart for God’s service, but he chose to live and lead otherwise. The failure of a leader usually results in consequences far more grave than the fall of a non-leader. On the day Aaron failed, “about three thousand men of the people fell [died]” (Ex. 32:28). When leaders fail, followers pay the price.

The punishment pronounced by God has also a spiritual meaning. Indeed, God’s decree respecting man’s punishment is as truly fulfilled in a spiritual as in a material manner.2 By the term earth or ground the holy Fathers understood the heart. Just as the earth, on account of the curse, does not cease to produce from its injured nature thorns and thistles, so the heart poisoned by sin does not cease to give birth to sinful thoughts and feelings from its own injured nature. Just as no one troubles about the sowing and planting of weeds, but perverted nature produces them automatically, so sinful thoughts and feelings are conceived and spring up of their own accord in the human heart. In the sweat of one’s brow material bread is obtained. With intense labor of soul and body the heavenly bread is sown that secures eternal life in the human heart; with intense labor it grows, is gathered and harvested, is rendered fit for use, and is kept.

DAY 25: What specific instructions did Paul give Timothy that would apply to a young person? A young person seeking to live as a disciple of Jesus Christ can find essential guidelines in 4:12–16, where Paul listed five areas (verse 12) in which Timothy was to be an example to the church: 1. In “word” or speech—see also Matthew 12:34–37; Ephesians 4:25, 29, 31. 2. In “conduct” or righteous living—see also Titus 2:10; 1 Peter 1:15; 2:12; 3:16. 3. In “love” or self-sacrificial service for others—see also John 15:13. 4. In “faith” or faithfulness or commitment, not belief—see also 1 Corinthians 4:2. 5. In “purity” and particularly sexual purity—see also 4:2. The verses that follow hold several other building blocks to a life of discipleship: 1. Timothy was to be involved in the public reading, study, and application of Scripture (v. 13). 2. Timothy was to diligently use his spiritual gift that others had confirmed and affirmed in a public way (v. 14). 3. Timothy was to be committed to a process of progress in his walk with Christ (v. 15). 4. Timothy was to “take heed” to pay careful attention to “yourself and to the doctrine” (v. 16). The priorities of a godly leader should be summed up in Timothy’s personal holiness and public teaching. All of Paul’s exhortations in vv. 6–16 fit into one or the other of those two categories. By careful attention to his own godly life and faithful preaching of the Word, Timothy would continue to be the human instrument God would use to bring the gospel and to save some who heard him. Though salvation is God’s work, it is His pleasure to do it through human instruments.

Many people have felt the effects of favoritism on the part of parents, teachers, employers, or in other contexts. This is one thing we never need to worry about with our heavenly Father. God loves each one of his children equally. He doesn’t dispense either his favor or his discipline on a whim. If we see another believer who seems to be especially favored, perhaps they’ve positioned themselves to receive more of God’s blessings by obeying his guidelines for living. If someone seems to have a closer relationship with God than we do, it’s probably because they’re more committed to the disciplines that foster spiritual growth. In any case, God never shows partiality; we’re all his favorite children.

Just think—we must give an account of every idle word!8 How much more serious will be our account for the word of God, preached with vainglory and at the instigation of vainglory!

Next, comparing children to arrows in the hands of a warrior, Psalm 127:4-5 talks about how parents are to handle their offspring. Wise and skillful parents are to know their children, understand them, and carefully point them in the right direction before shooting them into the world. And, as you may have learned in an archery class, shooting an arrow straight and hitting a target is a lot harder in real life than it looks like in the movies or on TV. Likewise, godly and skillful parenting isn’t easy. The last section of today’s selection teaches the importance of the Lord’s presence in the home. • The Lord blesses a home that follows His ways (Psalm 128:1-2). • A wife who knows the Lord will be a source of beauty and life in the home (Psalm 128:3a). • With the Lord’s blessing, children will flourish like olive trees, which generously provide food, oil, and shelter (Psalm 128:3b). Ask yourself, What can I do to make the Lord’s presence more recognizable in our home? Or a more pointed question, What kind of steward am I being in my home? God has entrusted to you some very special people—your children. You will be held accountable for how you take care of them. But you’re not in it alone. God offers to walk with you today and always. He provides you with guidelines like those we looked at today, plus His wisdom and His love, to help you do the job and do it well.9 Prayer: Father God, forgive me for the ways I shortchange my children. Help me know how to slow down the pace of life. Help me stay very aware that my children will be with me for just a short time, and that how I treat them will affect them and their children’s lives too. Continue to teach me how to be the parent You want me to be. Amen.   Action: Give your child/children the gift of time—today and every day.   Today’s Wisdom: The Christian home is the Master’s workshop where the processes of character-molding are silently, lovingly, faithfully, and successfully carried on. —RICHARD M. MILNES

If a couple isn’t following God’s guidelines for life or being led by the Holy Spirit, disagreements and misunderstandings skyrocket.

There are two ways the Church loses its saltiness and its position within the surrounding culture: One, when the Church in its preaching and practices looks no different then the world (e.g. teaching is reduced to self-help guidelines, “how to be a better you” culture, peace- and prosperity-oriented). Two, when the Church retreats into a corner, refusing to engage culture. In both of these cases the image of the gospel presented to the world is anemic and lies about who God is and what he has done in Christ.

He held to the old guidelines: work hard, do your best, speak the truth, assume no airs, trust in God, have no fear.

Paul gives clear, practical guidelines for the believers in Rome. The Christian life is not abstract theology unconnected with life, but it has practical implications that will affect how we choose to behave each day. It is not enough merely to know the gospel; we must let it transform our lives and let God impact every aspect of our lives.

Christ laid out for us the greatest imperative of eternity: to love God, our neighbor, and our self. This commandment must be the first guideline for all of life’s decisions and actions. Nothing is to come before it.

Human characters in the show are given more leverage by the Producer and Director to play out their roles in the way they want. Some humans miscalculate this freedom, its limits and their own potential. They use the delegated authority to forget, disregard, downplay, undermine and even get rid of the Producer and Director. Some other non-living and apparently weaker and smaller characters are sometimes used by the Director to remind humans to be humble, have humility and paint their legacy among the good characters in the show. It is up to humans to paint their destiny. If they follow the Director’s guidelines, they can be signed for an even greater show which will begin for never ending again and which will give righteous people with virtuous behaviour the chance to play out their roles without any grief, sorrow and limits.

Don’t beat yourself up if you fall short on any of these seven virtues. Remember, Jesus already paid the penalty for your sin. Don’t try to double pay with feelings of guilt. Philippians 2:12 provides a good guideline for this: Work out your salvation with fear and trembling. The irony of this statement is that salvation cannot be earned by good works; it can only be received as a free gift. But once you receive the gift of salvation, you have to take it to the gym and work it out. You exercise virtue the same way you exercise muscles. You have to push them to their limits until they literally tremble. That’s how you know the muscle fiber is breaking down, and that’s how it gets built back up even stronger!

Sharing Each week, we will take time to share what is happening in our lives. At first this sharing will include some planned “sharing questions.” After the first few weeks, it will become more informal and personal as our group feels safer and more comfortable. Study Each week we’ll study a portion of God’s Word that relates to the previous weekend’s sermon. Our goal is to learn how to apply and live out our Christianity in our day-to-day experiences and relationships. Support Each week, we’ll learn how to take care of one another as Christ commanded (see John 15:9–13). This care will take many forms, such as praying, listening, meeting needs, and encouraging and even challenging one another as needed. Five Marks of a Healthy Group For our group to be healthy, we need to 1. focus on spiritual growth as a top priority (Romans 8:29); 2. accept one another in love just as Christ has accepted us (Romans 15:7); 3. take care of one another in love without crossing over the line into parenting or taking inappropriate responsibility for solving the problems of others (John 13:34); 4. treat one another with respect in both speech and action (Ephesians 4:25–5:2); 5. keep our commitments to the group—including attending regularly, doing the homework, and keeping confidences whenever requested (Psalm 15:1–2, 4b). Guidelines and Covenant 1. Dates We’ll meet on ____________ nights for ____________ weeks. Our final meeting of the quarter will be on. 2. Time We’ll arrive between ____________ and ____________ and begin the meeting at ____________. We’ll spend approximately ____________ minutes in singing (optional),____________ minutes in study/ discussion, and ____________ minutes in prayer/sharing. 3. Children Group members are responsible to arrange childcare for their children. Nursing newborns are welcome, provided they are not a distraction to the group. 4. Study Each week, we’ll study the same topic(s) covered in the previous weekend’s sermon. 5. Prayer Our group will be praying each week for one another and specific missions requests. 6. Homework and Attendance Joining a growth group requires a commitment to attend each week and to do the homework ahead of time. Obviously, allowances are made for sickness, vacation, work conflicts, and other special events—but not much more! This commitment is the key to a healthy group. Most weeks, the homework will require from twenty to thirty minutes to adequately prepare for the group study and discussion. If we cannot come to a meeting, we will ________________________________ 7. Refreshments 8. Social(s) 9.

The basic form of divine guidance, therefore, is the presentation to us of positive ideals as guidelines for all our living. “Be the kind of person that Jesus was”; “seek this virtue, and this one, and this, and practice them up to the limit”; “know your responsibilities—husbands, to your wives; wives, to your husbands; parents, to your children; all of you, to all your fellow Christians and all your fellow human beings; know them, and seek strength constantly to discharge them

Rule of Life, very simply, is an intentional, conscious plan to keep God at the center of everything we do. It provides guidelines to help us continually remember God as the Source of our lives. It includes our unique combination of spiritual practices that provide structure and direction for us to intentionally pay attention and remember God in everything we do.

A Rule of Life, very simply, is an intentional, conscious plan to keep God at the center of everything we do. It provides guidelines to help us continually remember God as the Source of our lives.

Thus, a theology of healing as opposed to enhancement must be developed in accordance with sound biblical guidelines.

The average citizen, with little familiarity of daily practice in prisons, may find it hard to believe that a systematically nurtured and tolerated rape culture exists in U.S. prisons. To be sure, no administrative guidelines in correctional institutions’ manuals suggest or allow for the practice. Many, if not most, supervisors, guards, and other prison personnel present themselves as good citizens trying to do a tough job, and many of them may do so. At the heart of many barbaric systems, however, there often have been significant numbers of basically kind individuals, who yet could not or will not challenge or alter the barbarity of the system. At

Then there are principles . . . and these are general guidelines that require discernment and maturity if we are to grasp them. . . . Like the sign that says, “Drive carefully.” This may mean forty miles an hour on a clear, uncongested highway, or it may mean ten miles an hour on an ice-covered curve. But it always means that we must be alert and aware of conditions; it always means we have to be discerning. . . . These principles require wisdom and discernment. The Mystery of God’s Will

Fast. It’s for anyone who is hungry for a deeper connection with the Lord and who is also willing to make a three-week commitment to the spiritual discipline of fasting as a means of pursuing that connection. Because it is a partial fast, as opposed to an absolute or liquid fast, participants are able to eat a wide variety of foods. For this reason, the Daniel Fast is a good entry-level fast. However, if you have a medical condition or any health concerns, you should consult with your physician before beginning any type of fast, including the Daniel Fast. The guidelines of the modern-day Daniel Fast are based on the fasting experiences of the prophet Daniel. We follow his example not so much because his diet is worth emulating as because his heart is worth emulating. In the book of Daniel, chapters 1 and 10, we discover how Daniel’s passion for God caused him to long for spiritual food more than physical food, which is the ultimate desire of anyone choosing to participate in a fast. As we take a closer look at what he did, it’s important to remember that we’re not trying to duplicate Daniel’s menu, but

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

A second guideline may be found from the implicit comparison between Christ and Adam.48 The heart of the Adamic temptation was to grasp for equality with God (Gen. 3:5: “You will be like God”). Adam attempted to seize equality with God; Christ did not. By contrast, Christ chose the way of self-emptying rather than self-aggrandizement. For these two reasons the second rendition is to be preferred.49

In removing the conductor, I presumed that I did not need him, that I could do his job, that any set of whimsically concocted guidelines could replace his expertise. Without the conductor, there was no room for me to feel bad when I failed to meet any superimposed standards. There was also no guidance, no voice to inform me of imminent danger or to save me from it, no one to help me correct my path or understand what was going on around me, and why.

He was a knight of the range, a western hero who quickly became part of popular American folklore. His beliefs and personal habits were sketched as a guideline to those who wrote his adventures. “The Lone Ranger believes that our sacred American heritage provides every individual the right to worship God as he desires. The Lone Ranger never makes love on radio, television, in movies, or in cartoons. He is a man who can fight great odds, yet take the time to treat a bird with a broken wing. The Lone Ranger never smokes, never uses profanity, and never uses intoxicating beverages. The Lone Ranger at all times uses precise speech, without slang or dialect. His grammar must be pure: he must make proper use of ‘who’ and ‘whom,’ ‘shall’ and ‘will,’ ‘I’ and me.’ The Lone Ranger never shoots to kill: when he has to use his guns, he aims to maim as painlessly as possible. Play down gambling and drinking scenes as far as possible, and keep the Lone Ranger out of saloons. When this cannot be avoided, try to make the saloon a cafe, and deal with waiters and food rather than bartenders and liquor.

to fly without guidelines. I wanted to fly, but like all the other confused ones around, I was terrified with no way to get back down to earth safely.

In fact, a study done in Norway a few years ago looked at the issue of cholesterol and blood pressure targets in more detail. Using guidelines developed by the European Society of Cardiology (ESC) they established that, by the age of 50, over 95% of people would have a cholesterol level, or blood pressure level, considered high enough to require drug treatment.[2] This is despite the fact that the Norwegians are amongst the healthiest and longest-lived people on the planet. So God knows where that leaves the rest of us.

Whenever I talk with fellow Christians about the necessity of an intellectually responsible faith, I often receive a response that is a mixture of agreement and anxiety. Most Christians would agree that our belief system should not look like the secular caricature–a blind leap past the cliff edge of rationality. However, in some important respects, many believers are at a loss for how to improve upon loving God with their minds. The vast number of books, journals, articles, video lectures, online courses, and formal degree programs overwhelms them, and sadly, many never begin at all, choosing instead to continue through life with an intellectually shallow, emotions-driven faith. Others do just enough studying to make them dangerous. In this post, I’d like to offer a short set of guidelines for Christians who wish to be obedient to the command to worship God with their minds while avoiding the common pitfalls that, quite frankly, produce more stumbling blocks for unbelievers than they remove.

Create Your Love of Life List   How do you know what you like? Well, if someone describes an experience and you get excited or you see something happen that makes you smile, this is a sign that you want to have a similar experience. Write down the signs and your desired experiences. Research how you could make it happen. Keep a journal of all your ideas and mark them off one by one as you do them! Such experiences are food for the soul. Begin to taste the richness of life. Your favorite experiences may be something as simple as taking a walk with your loved ones, playing a board game, listening to old music, and eating together with your family at the dinner table more often than just on holidays. Remember, we all need nourishment of the spirit as much as, if not even more than, we need food. Have you been starving your soul? You can gain access to everything you are searching for and need if you are clear, consistent, and persistent. You may think, “Well, those ideas are nice, Christy, but I could never afford to do this or that.” So I am here to tell you that you are exactly right! Whatever you confirm, you get in your world. Period. This means, if you want something, you have to ask the right questions to get the answer about how to go and get it! These are mind-opening questions like, “What would it cost for me to take a cruise and have my partner with me?” Write down a question about one of the items in your love of life list and then let it go! There are only a couple of tricks in this process. It’s amazing what often unfolds when we follow these three guidelines. Do not put a time limit on when you will experience what you want. It will come once you allow God to work out the right plan to bring it to you. Believe that your desire will come into existence and do not put parameters on how. Move toward your objective by listening carefully to the whispers of God that come your way and acting on them as soon as you can. This is spirit giving you a little help.   Without any further hesitation, I want you to put this book down, grab your journal or a piece of paper and a pen, or a dry erase marker so you can write on your bathroom mirror. Immediately put down your ideas for your love of life list. Keep writing until you feel you have nothing to write anymore. No idea is too silly, too strange, or too expensive to put on your list. Write your list and then pick up this book again later to learn more about loving your life out loud!

(1) Karl Barth was not an evangelical. He was a European Protestant wrestling with how to salvage Protestant Christianity in the wake of World War I, which exposed the debacle of liberal theology. Barth was not an inerrantist or a revivalist, and he was wrestling with a different array of issues than the “battle for the Bible.” (2) Karl Barth is on the side of the good guys when it comes to the major ecumenical doctrines about the Trinity and the atonement. Barth is decidedly orthodox and Reformed in his basic stance, though he sees the councils and confessions mainly as guidelines rather than holy writ. (3) Karl Barth arguably gives evangelicals some good tips about how to do theology over and against liberalism. Keep in mind that Karl Barth’s main sparring partner was not Billy Graham or the Chicago Statement on Biblical Inerrancy, but the European liberal tradition from Friedrich Schleiermacher to Albert Ritschl. For a case in point, whereas Schleiermacher made the Trinity an appendix to his book on Christian Faith because it was irrelevant to religious experience, Barth made the Trinity first and foremost in his Church Dogmatics, which was Barth’s way of saying, “Suck on that one, Schleiermacher!” (4) Evangelicals and the neoorthodox tend to be rather hostile toward each other. Many evangelicals regard the neoorthodox as nothing more than liberalism reloaded, while many neoorthodox theologians regard evangelicals as a more culturally savvy version of fundamentalism. Not true on either score. Evangelicalism and neoorthodoxy are both theological renewal movements trying to find a biblical and orthodox center in the post-Enlightenment era. The evangelicals left fundamentalism and edged left toward a workable orthodox center. The neoorthodox left liberalism and edged right toward a workable orthodox center. Thus, evangelicalism and neoorthodoxy are more like sibling rivals striving to be the heirs of the Reformers in the post-Enlightenment age. There is much in Karl Barth that evangelicals can benefit from. His theology is arguably the most christocentric ever devised. He has a strong emphasis on God’s transcendence, freedom, love, and “otherness.” Barth stresses the singular power and authority of the Word of God in its threefold form of “Incarnation, Preaching, and Scripture.” Barth strove with others like Karl Rahner to restore the Trinity to its place of importance in modern Christian thought. He was a leader in the Confessing Church until he was expelled from Germany by the Nazi regime. He preached weekly in the Basel prison. His collection of prayers contain moving accounts of his own piety and devotion to God. There is, of course, much to be critical of as well. Barth’s doctrine of election implied a universalism that he could never exegetically reconcile. Barth never could regard Scripture as God’s Word per se as much as it was an instrument for becoming God’s Word. He never took evangelicalism all that seriously, as evidenced by his famous retort to Carl Henry that Christianity Today was Christianity Yesterday. Barth’s theology, pro and con, is something that we must engage if we are to understand the state of modern theology. The best place to start to get your head around Barth is his Evangelical Theology, but note that for Barth, “evangelical” (evangelische) means basically “not Catholic” rather than something like American evangelicalism. Going beyond that, his Göttingen Dogmatics or Dogmatics in Outline is a step up where Barth begins to assemble a system of theology based on his understanding of the Word of God. Then one might like to launch into his multivolume Church Dogmatics with the kind assistance of Geoffrey Bromiley’s Introduction to the Theology of Karl Barth, which conveniently summarizes each section of Church Dogmatics.

Be careful what you offer up to God. Any OLD YOU, will not do. There is a set criteria (Rules/Guidelines) for YOU! You MUST strive to be found ACCEPTABLE to GOD. We present ourselves, the mind and body to God as a living and working sacrifice, which is our reasonable service.Romans 12:1 JESUS offered up His all,His life. What have you offered up to Him?

Now that we have seen what is in the Koran, let’s consider what is not in the Muslim holy book. Islam, being one of the “world’s great religions,” as well as one of the “three great Abrahamic faiths,” enjoys the benefit of certain assumptions on the part of uninformed Americans and Europeans. Many people believe that since Islam is a religion, it must teach universal love and brotherhood—because that is what religions do, isn’t it? It must teach that one ought to be kind to the poor and downtrodden, generous, charitable, and peaceful. It must teach that we are all children of a loving God whose love for all human beings should be imitated by those whom he has created. Certainly Judaism and Christianity teach these things, and they are found in nearly equivalent forms in Eastern religions. But when it comes to Islam, the assumptions are wrong. Islam makes a distinction between believers and unbelievers that overrides any obligation to general benevolence. A moral code from the Koran As we have seen, the Koran recounts how Moses went up on the mountain and encountered Allah, who gave him tablets—but says nothing about what was written on them (7:145). Although the Ten Commandments do not appear in the Koran, the book is not bereft of specific moral guidelines: its seventeenth chapter enunciates a moral code (17:22–39). Accordingly, Muslims should:           1.    Worship Allah alone.           2.    Be kind to their parents.           3.    Provide for their relatives, the needy, and travelers, and not be wasteful.           4.    Not kill their children for fear of poverty.           5.    Not commit adultery.           6.    Not “take life—which Allah has made sacred—except for just cause.” Also, “whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying”—that is, one should make restitution for wrongful death.           7.    Not seize the wealth of orphans.           8.    “Give full measure when ye measure, and weigh with a balance that is straight”—that is, conduct business honestly.           9.    “Pursue not that of which thou hast no knowledge.”           10.  Not “walk on the earth with insolence.” Noble ideals, to be sure, but when it comes to particulars, these are not quite equivalent to the Ten Commandments. The provision about not taking life “except for just cause” is, of course, in the same book as the thrice-repeated command to “slay the idolaters wherever you find them” (9:5; 4:89; 2:191)—thus Infidels must understand that their infidelity, their non-acceptance of Islam, is “just cause” for Muslims to make war against them. In the same vein, one is to be kind to one’s parents—unless they are Infidels: “O ye who believe! Choose not your fathers nor your brethren for friends if they take pleasure in disbelief rather than faith. Whoso of you taketh them for friends, such are wrong-doers” (9:23). You

The possibility (probability) of making a mistake has the power to paralyze us. Not wanting to ever misstep, we set up strict guidelines and fence upon fence. But most of the time, we are not trying to protect ourselves from bad decisions as much as we are trying to protect ourselves from the punishment we’ve learned comes with missstepping. But if our choices are being driven by fear instead of faith, they are wrong regardless of whether we ever step outside the boundaries or not.8 Instead of being paralyzed by the possibility of making mistakes, we must learn to trust the goodness of God—to trust that even if we do fail, even when we do make a mistake, His goodness will lead us to repentance and bring us safely home.

The former medical director of Planned Parenthood, Calderone had come up with the idea for her organization, the Sex Information and Education Council of the United States, at a 1961 conference of the National Association of Churches. By the 1964–65 school year SIECUS’s “Guidelines for Sexuality Education: Kindergarten through 12th Grade” had been requested by over a thousand school districts. A typical exercise for kindergarten was watching eggs hatch in an incubator. Her supporters saw themselves as the opposite of subversives. “The churches have to take the lead,” Dr. Calderone, herself a Quaker, would say, “home, school, church, and community all working cooperatively.” The American Medical Association, the National Education Association, and the American Association of School Administrators all published resolutions in support of the vision. Her theory was that citizens would be more sexually responsible if they learned the facts of life frankly and in the open, otherwise the vacuum would be filled by the kind of talk that children picked up in the streets. An Illinois school district argued that her program would fight “‘situation ethics’ and an emerging, but not yet widely accepted standard of premarital sex.” Even Billy Graham’s magazine, Christianity Today, gave the movement a cautious seal of approval. They didn’t see it as “liberal.” But it was liberal. The SIECUS curriculum encouraged children to ask questions. In her speeches Calderone said her favorite four-letter word ended with a k: T-A-L-K. She advised ministers to tell congregants who asked them about premarital sex, “Nobody can judge that but yourself, but here are the facts about it.” She taught that people “are being moral when they are being true to themselves,” that “it’s the highest morality to live up to the best in yourself, whether you call it God or whatever.” Which, simply, was a subversive message to those who believed such judgments came from God—or at least from parental authority. The anti-sex-education movement was also intimately related to a crusade against “sensitivity training”: children talking about their feelings, about their home lives, another pollution of prerogatives that properly belonged to family and church. “SOCIALISTS USE SEX WEDGE in Public School to Separate Children from Parental Authority,” one of their pamphlets put it. Maybe not socialists, but at the very least someone was separating children from parental authority. More and more, it looked like the Establishment. And, given that the explosion issued from liberals obliviously blundering into the most explosive questions of where moral authority came from, thinking themselves advancing an unquestionable moral good, it is appropriate that the powder keg came in one of America’s most conservative suburbs: Anaheim, the home of Disneyland, in Orange County, California, where officials had, ironically enough, established a pioneering flagship sex education program four years earlier.

Some of the best advice from Jesuits on human relationships comes in earthy ways. When John O’Malley was a Jesuit novice, an older priest told him three things to remember when living in community: First, you’re not God. Second, this isn’t heaven. Third, don’t be an ass. Had I followed those guidelines earlier, I could have saved myself years of self-induced heartache.