Hospitality Christian Quotes

A compassionate open home is part of Christian responsibility, and should be practiced up to the level of capacity.

Radically ordinary hospitality does not simply flow from the day-to-day interests of the household. You must prepare spiritually. The Bible calls spiritual preparation warfare. Radically ordinary hospitality is indeed spiritual warfare.

Radically ordinary hospitality is this: using your Christian home in a daily way that seeks to make strangers neighbors, and neighbors family of God.

Hospitality is the practice of God's welcome by reaching across difference to participate in God's actions bringing justice and healing to our world in crisis.

What you do in the present—by painting, preaching, singing, sewing, praying, teaching, building hospitals, digging wells, campaigning for justice, writing poems, caring for the needy, loving your neighbor as yourself—will last into God’s future. These activities are not simply ways of making the present life a little less beastly, a little more bearable, until the day when we leave it behind altogether. They are part of what we may call building for God’s kingdom.

And here is the edge: Christians are called to live in the world but not live like the world. Christians are called to dine with sinners but not sin with sinners. But either way, when Christians throw their lot in with Jesus, we lose the rights to protect our own reputation.

From a distance,' he says, 'my car looks just like every other car on the freeway, and Sarah Byrnes looks just like the rest of us. And if she's going to get help, she'll get it from herself or she'll get it from us. Let me tell you why I brought this up. Because the other day when I saw how hard it was for Mobe to go to the hospital to see her, I was embarrassed that I didn't know her better, that I ever laughed at one joke about her. I was embarrassed that I let some kid go to school with me for twelve years and turned my back on pain that must be unbearable. I was embarrassed that I haven't found a way to include her somehow the way Mobe has.' Jesus. I feel tears welling up, and I see them running down Ellerby's cheeks. Lemry better get a handle on this class before it turns into some kind of therapy group. So,' Lemry says quietly, 'your subject will be the juxtaposition of man and God in the universe?' Ellerby shakes his head. 'My subject will be shame.

Hospitality shares what there is; that’s all. It’s not entertainment. It’s not supposed to be.

I believe that hospitality is central to the heart and ministry of Jesus and that to the extent we fail to extend this hospitality to gay people, the church will fail to walk in the way of Jesus.

Only the exceptional blend of love, humility, hospitality, and persistence can overcome these barriers, and not enough people make the effort.

Southern hospitality and Amish cooking - Ya'll Come Back, Danki.

...I found myself pondering the specific Christian American obsession with abortion and gay rights. For million of Americans, these are the great societal "sins" of the day. It isn't bogus wars, systemic poverty, failing schools, child abuse, domestic violence, health care for profit, poorly paid social workers, under-funded hospitals, gun saturation, or global warming that riles or worries the conservative, Bible-believers of America." pg33

Naive people tend to generalize people as—-good, bad, kind, or evil based on their actions. However, even the smartest person in the world is not the wisest or the most spiritual, in all matters. We are all flawed. Maybe, you didn’t know a few of these things about Einstein, but it puts the notion of perfection to rest. Perfection doesn’t exist in anyone. Nor, does a person’s mistakes make them less valuable to the world. 1. He divorced the mother of his children, which caused Mileva, his wife, to have a break down and be hospitalized. 2.He was a ladies man and was known to have had several affairs; infidelity was listed as a reason for his divorce. 3.He married his cousin. 4.He had an estranged relationship with his son. 5. He had his first child out of wedlock. 6. He urged the FDR to build the Atom bomb, which killed thousands of people. 7. He was Jewish, yet he made many arguments for the possibility of God. Yet, hypocritically he did not believe in the Jewish God or Christianity. He stated, “I believe in Spinoza’s God who reveals himself in the harmony of all that exists, not in a God who concerns himself with the fate and the doings of mankind.

Our post-Christian neighbors need to hear and see and taste and feel authentic Christianity, hospitality spreading from every Christian home that includes neighbors in prayer, food, friendship, childcare, dog walking, and all the daily matters upon which friendships are built.

He missed the core lesson: a heart broken by Jesus asks the Lord to make him godly, not bless his natural desires. A heart broken by Jesus prays, “Lord, make me yours,” not, “Lord, give me what I want.

On the rare occasion that someone does invite a Muslim to his or her home, differences in culture and hospitality may make the Muslim feel uncomfortable, and the host must be willing to ask, learn, and adapt to overcome this. There are simply too many barriers for Muslim immigrants to understand Christians and the West by sheer circumstance. Only the exceptional blend of love, humility, hospitality, and persistence can overcome these barriers, and not enough people make the effort.

A custom existed among the first generations of Christians, when faith was a bright fire that warmed more than those who kept it burning. In every house then a room was kept ready for any stranger who might ask for shelter; it was even called “the stranger’s room.” Not because these people thought they could trace something of someone they loved in the stranger who used it, not because the man or woman to whom they gave shelter reminded them of Christ, but because—plain and simple and stupendous fact—he or she was Christ.

Are Christians victims of this post-Christian world? No. Sadly, Christians are coconspirators. We embrace modernism’s perks when they serve our own lusts and selfish ambitions. We despise modernism when it crosses lines of our precious moralism. Our cold and hard hearts; our failure to love the stranger; our selfishness with our money, our time, and our home; and our privileged back turned against widows, orphans, prisoners, and refugees mean we are guilty in the face of God of withholding love and Christian witness. And even more serious is our failure to read our Bibles well enough to see that the creation ordinance and the moral law, found first in the Old Testament, is as binding to the Christian as any red letter. Our own conduct condemns our witness to this world.

Was Trakl a Christian? Yes, of course, at times he becomes a Christian, among a general confusion of becomings—becoming an animal, becoming a virus, becoming inorganic—just as he was also an antichrist, a poet, a pharmacist, an alcoholic, a drug addict, a psychotic, a leper, a suicide, an incestuous cannibal, a necrophiliac, a rodent, a vampire, and a werewolf. Just as he became his sister, and also a hermaphrodite. Trakl's texts are scrawled over by redemptionist monotheism, just as they are stained by narcotic fluidities, gnawed by rats, cratered by Russian artillery, charred and pitted by astronomical debris. Trakl was a Christian and an atheist and also a Satanist, when he wasn't simply undead, or in some other way inhuman. It is perhaps more precise to say that Trakl never existed, except as a battlefield, a reservoir of disease, the graveyard of a deconsecrated church, as something expiring from a massive cocaine overdose on the floor of a military hospital, cheated by lucidity by the searing onslaught of base difference.

We could see in our own country as late as the 1960's and 1970's how good Christian and Jewish men, the pillars of our society, when they acceded to political and military power, could sit calmly and cooly in their air-conditioned offices in Washington and cold-bloodedly, without a qualm or a moral quiver, plan and order the massacre of hundred of thousands of men, women and children and the destruction of their homes, farms, churches, schools and hospitals in a faraway Asian land of poor peasants who had never threatened us in the slightest, who were incapable of it. Almost as savage was the acceptance by most of us citizens of such barbarism, until, toward the end, our slumbering - or should one say, cowardly? - consciences were aroused.

We introverts miss out on great blessings when we excuse ourselves from practicing hospitality because it exhausts us. I often find people exhausting. But over the years I have learned how to pace myself, how to prepare for the private time necessary to recharge, and how to grow in discomfort. Knowing your personality and your sensitivities does not excuse you from ministry. It means that you need to prepare for it differently than others might.

Jonathan Sacks; “One way is just to think, for instance, of biodiversity. The extraordinary thing we now know, thanks to Crick and Watson’s discovery of DNA and the decoding of the human and other genomes, is that all life, everything, all the three million species of life and plant life—all have the same source. We all come from a single source. Everything that lives has its genetic code written in the same alphabet. Unity creates diversity. So don’t think of one God, one truth, one way. Think of one God creating this extraordinary number of ways, the 6,800 languages that are actually spoken. Don’t think there’s only one language within which we can speak to God. The Bible is saying to us the whole time: Don’t think that God is as simple as you are. He’s in places you would never expect him to be. And you know, we lose a bit of that in English translation. When Moses at the burning bush says to God, “Who are you?” God says to him three words: “Hayah asher hayah.”Those words are mistranslated in English as “I am that which I am.” But in Hebrew, it means “I will be who or how or where I will be,” meaning, Don’t think you can predict me. I am a God who is going to surprise you. One of the ways God surprises us is by letting a Jew or a Christian discover the trace of God’s presence in a Buddhist monk or a Sikh tradition of hospitality or the graciousness of Hindu life. Don’t think we can confine God into our categories. God is bigger than religion.

The key to contagious grace—the grace that allows the margins to move to the center, the grace that commands you to never fear the future, the grace that reveals that what humbles you cannot hurt you if Jesus is your Lord—that grace is ours when we do what Mary says to do in this scene. She says to the servants (and the Holy Spirit says to us): “Do whatever he tells you” (John 2:5). Simple, right? No. We cannot will ourselves into the deep obedience that God requires. We can’t obey until we ourselves have received this grace and picked up our cross. We can’t obey until we have laid down our life, with all our false and worldly identities and idols. We can’t obey until we face the facts: the gospel comes in exchange for the life we once loved. But when we die to ourselves, we find the liberty to obey. As Susan Hunt explains, “When God’s grace changes our status from rebel to redeemed, we are empowered by his Spirit to obey him. We are transformed by the renewing of our minds (Rom. 12:2) into his likeness (2 Cor. 3:18). Joyful obedience is the evidence of our love for Jesus (John 14:15).”2

Worship, then, needs to be characterized by hospitality; it needs to be inviting. But at the same time, it should be inviting seekers into the church and its unique story and language. Worship should be an occasion of cross-cultural hospitality. Consider an analogy: when I travel to France, I hope to be made to feel welcome. However, I don't expect my French hosts to become Americans in order to make me feel at home. I don't expect them to start speaking English, ordering pizza, talking about the New York Yankees, and so on. Indeed, if I wanted that, I would have just stayed home! Instead, what I'm hoping for is to be welcomed into their unique French culture; that's why I've come to France in the first place. And I know that this will take some work on my part. I'm expecting things to be different; indeed, I'm looking for just this difference. So also, I think, with hospitable worship: seekers are looking for something our culture can't provide. Many don't want a religious version of what they can already get at the mall. And this is especially true of postmodern or Gen X seekers: they are looking for elements of transcendence and challenge that MTV could never give them. Rather than an MTVized version of the gospel, they are searching for the mysterious practices of the ancient gospel.

Christian hope frees us to act hopefully in the world. It enables us to act humbly and patiently, tackling visible injustices in the world around us without needing to be assured that our skill and our effort will somehow rid the world of injustice altogether. Christian hope, after all, does not need to see what it hopes for (Heb. 11:1); and neither does it require us to comprehend the end of history. Rather, it simply requires us to trust that even the most outwardly insignificant of faithful actions - the cup of cold water given to the child, the widow's mite offered at the temple, the act of hospitality shown to the stranger, none of which has any overall strategic socio-political significance so far as we can now see - will nevertheless be made to contribute in some significant way to the construction of God's kingdom by the action of God's creative and sovereign grace.

Silence is another element we find in classic fairy tales — girls muted by magic or sworn to silence in order to break enchantment. In "The Wild Swans," a princess is imprisoned by her stepmother, rolled in filth, then banished from home (as her older brothers had been before her). She goes in search of her missing brothers, discovers that they've been turned into swans, whereupon the young girl vows to find a way to break the spell. A mysterious woman comes to her in a dream and tells her what to do: 'Pick the nettles that grow in graveyards, crush and spin them into thread, then weave them into coats and throw them over your brothers' backs.' The nettles burn and blister, yet she never falters: picking, spinning, weaving, working with wounded, crippled hands, determined to save her brothers. All this time she's silent. 'You must not speak,' the dream woman has warned, 'for a single world will be like a knife plunged into your brothers' hearts.' You must not speak. That's what my stepfather said: don't speak, don't cry, don't tell. That's what my mother said as well, as we sat in hospital waiting rooms -- and I obeyed, as did my brothers. We sat as still and silent as stone while my mother spun false tales to explain each break and bruise and burn. Our family moved just often enough that her stories were fresh and plausible; each new doctor believed her, and chided us children to be more careful. I never contradicted those tales. I wouldn't have dared, or wanted to. They'd send me into foster care. They'd send my young brothers away. And so we sat, and the unspoken truth was as sharp as the point of a knife.

I don't think Communism will work--in the long run--any better than Christianity has done, and I'm not the Crusader type. Capitalism or Communism? Perhaps God is a Capitalist. I want to be on the side most likely to win during my lifetime. Don't look shocked, John. You think I'm a cynic, but I just don't want to waste a lot of time. The side that wins will be able to build the better hospitals, and give more to cancer research--when all this atomic nonsense is abandoned. In the meantime I enjoy the game we're all playing. Enjoy. Only enjoy. I don't pretend to be an enthusiast for God or Marx. Beware of people who believe. They aren't reliable players. All the same one grows to like a good player on the other side of the board--it increases the fun.

A generous intercourse of charity united the most distant provinces, and the smaller congregations were cheerfully assisted by the alms of their more opulent brethren. Such an institution, which paid less regard to the merit than to the distress of the object, very materially conduced to the progress of Christianity. The Pagans, who were actuated by a sense of humanity, while they derided the doctrines, acknowledged the benevolence of the new sect. The prospect of immediate relief and of future protection allured into its hospitable bosom many of those unhappy persons whom the neglect of the world would have abandonned to the miseries of want, of sickness, and of old age. There is some reason likewise to believe, that great numbers of infants, who, according to the inhuman practice of the times, had been exposed by their parents, were frequently rescued from death, baptised, educated, and maintained by the piety of the Christians, and at the expense of the public treasure.

Yet what moved Our Blessed Lord to invective was not badness but just such self-righteousness as this…He said that the harlots and the Quislings would enter the Kingdom of Heaven before the self-righteous and the smug. Concerning all those who endowed hospitals and libraries and public works, in order to have their names graven in stone before their fellow men, He said, “Amen I say to you, they have received their reward” (Matt. 6:2). They wanted no more than human glory, and they got it. Never once is Our Blessed Lord indignant against those who are already, in the eyes of society, below the level of law and respectability. He attacked only the sham indignation of those who dwelt more on the sin than the sinner and who felt pleasantly virtuous, because they had found someone more vicious than they. He would not condemn those whom society condemned; his severe words were for those who had sinned and had not been found out…He would not add His burden of accusation to those that had already been hurled against the winebibbers and the thieves, the cheap revolutionists, the streetwalkers, and the traitors. They were everybody’s target, and everybody knew that they were wrong…And the people who chose to make war against Our Lord were never those whom society had labeled as sinners. Of those who sentenced Him to death, none had ever had a record in the police court, had ever been arrested, was ever commonly known to be fallen or weak. But among his friends, who sorrowed at His death, were coverts drawn from thieves and from prostitutes. Those who were aligned against Him were the nice people who stood high in the community—the worldly, prosperous people, the men of big business, the judges of law courts who governed by expediency, the “civic-minded” individuals whose true selfishness was veneered over with public generosity. Such men as these opposed him and sent Him to His death.

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.