Obedience To Christ Quotes

To have Faith in Christ means, of course, trying to do all that He says. There would be no sense in saying you trusted a person if you would not take his advice. Thus if you have really handed yourself over to Him, it must follow that you are trying to obey Him. But trying in a new way, a less worried way. Not doing these things in order to be saved, but because He has begun to save you already. Not hoping to get to Heaven as a reward for your actions, but inevitably wanting to act in a certain way because a first faint gleam of Heaven is already inside you.

Radical obedience to Christ is not easy... It's not comfort, not health, not wealth, and not prosperity in this world. Radical obedience to Christ risks losing all these things. But in the end, such risk finds its reward in Christ. And he is more than enough for us.

The golden rule for understanding spiritually is not intellect, but obedience. If a man wants scientific knowledge, intellectual curiosity is his guide; but if he wants insight into what Jesus Christ teaches, he can only get it by obedience.

Suffering in the path of Christian obedience, with joy - because the steadfast love of the Lord is better than life (Psalm 63:3) - is the clearest display of the worth of God in our lives. Therefore, faith-filled suffering is essential in this world for the most intense, authentic worship. When we are most satisfied with God in suffering, he will be most glorified in us in worship. Our problem is not styles of music. Our problem is styles of life. When we embrace more affliction for the worth of Christ, there will be more fruit in the worship of Christ.

We obey God's Law, not to be loved but because we are loved in Christ.

Love for God is obedience; love for God is holiness. To love God and to love man is to be conformed to the image of Christ, and this is salvation.

When we truly understand what it means to love as Jesus Christ loves us, the confusion clears and our priorities align. Our walk as disciples of Christ becomes more joyful. Our lives take on new meaning. Our relationship with our Heavenly Father becomes more profound. Obedience becomes a joy rather than a burden.

Obedience is the virtue that determines whether a person is either a servant or a rebel. Life of integrity is built on obedience of God's statutes and nothing else.

The love of Christ is always there and unchanging, no matter what we do, but it is when we are obedient that we actually begin to feel it.

Joy is not a requirement of Christian discipleship, it is a consequence. It is not what we have to acquire in order to experience life in Christ; it is what comes to us when we are walking in the way of faith and obedience.

Too often, we say we are defeated by this or that sin. No, we are not defeated. We are simply disobedient. It might be good if we stop using the terms victory and defeat to describe our progress in holiness. Rather, we should use the terms obedience and disobedience. When I say I am defeated by some sin, I am unconsciously slipping out from under my responsibility. I am saying something outside of me has defeated me. But when I say I am disobedient, that places the responsibility for my sin squarely on me. We may in fact be defeated, but the reason we are defeated is because we have chosen to disobey. We need to brace ourselves up and to realize that we are responsible for thoughts, attitudes, and actions. We need to reckon on the fact that we died to sin's reign, that it no longer has any dominion over us, that God has united us with the risen Christ in all His power and has given us the Holy Spirit to work in us. Only as we accept our responsibility and appropriate God's provisions will we make any progress in our pursuit of holiness.

The spirit is liquid and easily flows and surges, sinking and boiling with the currents of circumstances. Bringing every thought into the obedience of Christ is no easy-chair job.

There is some task which the God of all the Universe, the Great Creator, your Redeemer in Jesus Christ has for you to do--and which will remain undone and incomplete until, by faith and obedience, you step into the will of God.

God grant, if we must have two eyes, that they may be both clear ones, one the eye of faith wholly fixed on Christ, the other the eye of obedience equally and wholly fixed on the same objective!

Patience is heavenly, obedience is noble, forgiveness is merciful, and exaltation is godly; and he that holds out faithful to the end shall in no wise lose his reward. A good man will endure all things to honor Christ.

The gift of the Sabbath must be treasured. Blessed are you who honour this day.

Mercy, GOD, mercy!”: the prayer is not an attempt to get God to do what he is unwilling otherwise to do, but a reaching out to what we know that he does do, an expressed longing to receive what God is doing in and for us in Jesus Christ.

Struggling against the legalism of simple obedience, we end by setting up the most dangerous law of all, the law of the world and the law of grace. In our effort to combat legalism we land ourselves in the worst kind of legalism. The only way of overcoming this legalism is by real obedience to Christ when he calls us to follow him; for in Jesus the law is at once fulfilled and cancelled.

Thus, for followers of Christ, calling neutralizes the fundamental position of choice in modern life. “I have chosen you,” Jesus said, “you have not chosen me.” We are not our own; we have been bought with a price. We have no rights, only responsibilities. Following Christ is not our initiative, merely our response, in obedience. Nothing works better to debunk the pretensions of choice than a conviction of calling. Once we have been called, we literally “have no choice.

When God becomes man in Jesus of Nazareth, he not only enters into the finitude of man, but in his death on the cross also enters into the situation of man's godforsakenness. In Jesus he does not die the natural death of a finite being, but the violent death of the criminal on the cross, the death of complete abandonment by God. The suffering in the passion of Jesus is abandonment, rejection by God, his Father. God does not become a religion, so that man participates in him by corresponding religious thoughts and feelings. God does not become a law, so that man participates in him through obedience to a law. God does not become an ideal, so that man achieves community with him through constant striving. He humbles himself and takes upon himself the eternal death of the godless and the godforsaken, so that all the godless and the godforsaken can experience communion with him.

To be called to a life of extraordinary quality, to live up to it, and yet to be unconscious of it is indeed a narrow way. To confess and testify to the truth as it is in Jesus, and at the same time to love the enemies of that truth, his enemies and ours, and to love them with the infinite love of Jesus Christ, is indeed a narrow way. To believe the promise of Jesus that his followers shall possess the earth, and at the same time to face our enemies unarmed and defenceless, preferring to incur injustice rather than to do wrong ourselves, is indeed a narrow way. To see the weakness and wrong in others, and at the same time refrain from judging them; to deliver the gospel message without casting pearls before swine, is indeed a narrow way. The way is unutterably hard, and at every moment we are in danger of straying from it. If we regard this way as one we follow in obedience to an external command, if we are afraid of ourselves all the time, it is indeed an impossible way. But if we behold Jesus Christ going on before step by step, we shall not go astray.

I decree and declare in the name of Jesus that I am maturing in the faith and in character. I command my flesh to submit to the obedience of Christ. I command all barricades seeking to stunt my growth to be rendered powerless over my life. I put away the childish things and move to new levels of responsibility, competence, power, and authority. In Jesus's name, amen.

Jim Elliot once said, “He is no fool who gives what he cannot keep to gain what he cannot lose.” Radical obedience to Christ is not easy; it is dangerous. It is not smooth sailing aboard a luxury liner; it is sacrificial duty aboard a troop carrier. It’s not comfort, not health, not wealth, and not prosperity in this world. Radical obedience to Christ risks losing all these things. But in the end, such risk finds its reward in Christ. And he is more than enough for us.

There is nothing that we are enduring that Jesus does not understand, and He waits for us to go to our Heavenly Father in prayer. If we will be obedient and if we are diligent, our prayers will be answered, our problems will diminish, our fears will dissipate, light will come upon us, the darkness of despair will be dispersed, and we will be close to the Lord.

Trying to be like Christ . . . is more like painting a portrait than like obeying a set of rules.

Believers obey Christ as the one whom our obedience is accepted by God. Believers know all their duties are weak, imperfect, and unable to abide in God's presence. Therefore they look to Christ as the one who bears the iniquity of their holy things, who adds incense to their prayers, gathers out all the weeds from their duties and makes them acceptable to God.

Faith is a decision.It is not a deduction from the facts around us. We would not look at the world of today and logically conclude that God loves us. It doesn't always look as though He does.Faith is not an instinct. It certainly is not a feeling - feelings don't help much when you're in the lion's den or hanging on a wooden Cross. Faith is not inferred from the happy way things always work. It is an act of the will, a choice, based on the Unbreakable Word of a God who cannot lie, and who showed us what love and obedience and sacrifice mean, in the person of Jesus Christ.

The psalmist says “I have set the LORD always before me.” Paul says, “We take captive every thought to make it obedient to Christ.” They speak to the need for our souls to be completely and thoroughly with God. But as both of these verses suggest, it does not happen automatically. “Set” and “take captive” are active verbs, implying that you have a role in determining where your soul rests.

I testify that the tender mercies of the Lord are real and that they do not occur randomly or merely by coincidence. Often, the Lord’s timing of his tender mercies helps us to both discern and acknowledge them….The Lord’s tender mercies are the very personal and individualized blessings, strength, protection, assurances, guidance, loving-kindnesses, consolation, support, and spiritual gifts which we receive from and because of and through the Lord Jesus Christ….Faithfulness, obedience and humility invite tender mercies into our lives, and it is often the Lord’s timing that enables us to recognize and treasure these important blessings….I testify that the tender mercies of the Lord are available to all of us and that the Redeemer of Israel is eager to bestow such gifts upon us….Each of us can have eyes to see clearly and ears to hear distinctly the tender mercies of the Lord as they strengthen and assist us in these latter days.

The union Christ had with the Father was the greatest that we can conceive of in this life—if indeed we can conceive of it. Yet we have no indication that even Jesus was constantly awash with revelations as to what he should do. His union with the Father was so great that he was at all times obedient. This obedience was something that rested in his mature will and understanding of his life before God, not on always being told “Now do this” and “Now do that” with regard to every details of his life or work.

Jesus didn't come to earth to establish a new religion. He came to restore a broken relationship. He came to make the primary, primary again. The secondary activity of obedience to the law of God was always intended to serve the primary activity: to love God and enjoy Him forever. When that is primary, the secondary becomes a labor of love, a joyful, and "easy" burden to bear. (Matthew 11:28-30

That so-called faith in Christ which professes to release men from the obligation of obedience to God, is not faith, but presumption. "By grace are ye saved through faith." But "faith, if it hath not works, is dead." Ephesians 2:8; James 2:17.

She had to strive to make every thought obedient to the love of Christ whatever violent feelings churned within her. She had to take her every thought captive to the obedience of Christ and leave no room for anger and jealousy and thoughts of revenge.

What is the gospel itself but a merciful moderation, in which Christ's obedience is esteemed ours, and our sins laid upon him, wherein God, from being a judge, becomes our Father, pardoning our sins and accepting our obedience, though feeble and blemished? We are now brought to heaven under the covenant of grace by a way of love and mercy.

Every providence is God’s will; whatever happens, meet God in it in humble worship. Every precept is God’s will; meet God in it with loving obedience. Every promise is God’s will; meet God in it with full trust. A life in the will of God is rest and strength and blessing. [. . .] The will of God must first live in us, if it is to be done by us.

When you erode the fear of death with the knowledge that you already died [in Christ], you will find yourself moving toward a simple, bold obedience.

Steadfastness, that is holding on; Patience, that is holding back; Expectancy, that is holding the face up; Obedience, that is holding one's self in readiness to go or do; Listening, that is holding quiet and still as to hear.

Because I am not yet living up to what Jesus expects me to be in those red letters in the Bible, I always define myself as somebody who is saved by God's grace and is on his way to becoming a Christian. (...) Being saved is trusting in what Christ did for us, but being Christian is dependent on the way we respond to what he did for us.

God is not a God of confusion, although at times one's judgment, for a period, may become clouded in the mi(d)st of one's growth process. I stopped fooling myself into thinking that Christ is always for the cool kids and never for those upright and uptight religious people everybody hates.

It is not the law, and not the book, not the knowledge of what is right, that works obedience, but the personal influence of God and His living fellowship. And even so it is not the knowledge of what God has promised, but the presence of God Himself as the Promiser, that awakens faith and trust in prayer.

Genuine believers are characterized by a deep love for Christ, and that love inevitably manifests itself in obedience. By contrast, those who do not love the Lord, either by what they say or how they live, evidence the fact that they do not belong to Him.

[Jesus] stands between us and God, and for that very reason he stands between us and all other men and things. He is the Mediator, not only between God and man, but between man and man, between man and reality. Since the whole world was created through him and unto him (John 1:3; 1st Cor. 8:6; Heb. 1:2), he is the sole Mediator in the world... The call of Jesus teaches us that our relation to the world has been built on an illusion. All the time we thought we had enjoyed a direct relation with men and things. This is what had hindered us from faith and obedience. Now we learn that in the most intimate relationships of life, in our kinship with father and mother, bothers and sisters, in married love, and in our duty to the community, direct relationships are impossible. Since the coming of Christ, his followers have no more immediate realities of their own, not in their family relationships nor in the ties with their nation nor in the relationships formed in the process of living. Between father and son, husband and wife, the individual and the nation, stands Christ the Mediator, whether they are able to recognize him or not. We cannot establish direct contact outside ourselves except through him, through his word, and through our following of him. To think otherwise is to deceive ourselves. But since we are bound to abhor any deception which hides the truth from our sight, we must of necessity repudiate any direct relationship with the things of this world--and that for the sake of Christ. Wherever a group, be it large or small, prevents us from standing alone before Christ, wherever such a group raises a claim of immediacy it must be hated for the sake of Christ. For every immediacy, whether we realize it or not, means hatred of Christ, and this is especially true where such relationships claim the sanctions of Christian principles.,, There is no way from one person to another. However loving and sympathetic we try to be, however sound our psychology, however frank and open our behavior, we cannot penetrate the incognito of the other man, for there are no direct relationships, not even between soul and soul. Christ stands between us, and we can only get into touch with our neighbors through him. That is why intercession is the most promising way to reach our neighbors, and corporate prayer, offered in the name of Christ, the purest form of fellowship.

When He was challenged by Jesus to accept a life of voluntary poverty, the rich young man knew he was faced with the simple alternative of obedience or disobedience. When Levi was called from the receipt of custom and Peter from his nets, there was no doubt that Jesus meant business. Both of them were to leave everything and follow. Again, when Peter was called to walk on the rolling sea, he had to get up and risk his life. Only one thing was required in each case-to rely on Christ's word, and cling to it as offering greater security than all the securities in the world.

The central issue in that pre-mortal council was: Shall the children of God have untrammeled agency to choose the course they should follow, whether good or evil, or shall they be coerced and forced to be obedient? Christ and all who followed Him stood for the former proposition—freedom of choice; Satan stood for the latter—coercion and force. The war that began in heaven over this issue is not yet over. The conflict continues on the battlefield of mortality. And one of Lucifer’s primary strategies has been to restrict our agency through the power of earthly governments.” (BYU devotional held Tuesday, 16 September 1986, President Ezra Taft Benson)

It is the will of God that we live not only as rational beings, but as 'new men' regenerated by the Holy Spirit in Christ. It is His will that we reach out for our inheritance, that we answer His call to be His sons. We are born men without our consent, but the consent to be sons of God has to be elicited by our own free will.

Our obedience has its origin in God's prior action, and forgetting that truth results in self-righteousness, pride, and despair.

Missionary work in a place where Christ has never been named is sometimes less arduous than in places where, though named, He has not been honored by lives of holy obedience.

The absolute basic belief that every child of God must come to is that if he or she lives in obedience to God's Word and in joyous harmony with our Father, nothing can impinge on his life except by His permission. To live in close communion with Christ is to experience daily the calm assurance of God's complete care and management of every detail in our walk with Him. No matter if trials or turmoil come. No matter if there is trouble. No matter if there is pain or poverty. Each is for a supreme purpose understood best by my Father, but allowed to impact me for my ultimate benefit, and for His honor.

I know but one word ...Obedience! I know how a soldier will obey an order...even to death. I cannot expect to look JESUS CHRIST in the face and obey HIM less than a soldier his commander.

Your heart of devotion and obedience is not in vain. Who knows but God how many people have come near to you and were forever changed simply by the fragrance of his love in you? Who knows but God if he will put you before kings and leaders to speak the truth, redirecting the future of nations? Who knows when that small crack in the dam of our enemy’s plans will give way and God’s glory will truly cover the earth as the sea? Do not become distracted or discouraged by the death around you. Death must always give way when the life of Christ enters the picture.

For the weapons of our warfare are not physical [weapons of flesh and blood], but they are mighty before God for the overthrow and destruction of strongholds, [Inasmuch as we] refute arguments and theories and reasonings and every proud and lofty thing that sets itself up against the [true] knowledge of God; and we lead every thought and purpose away captive into the obedience of Christ (the Messiah, the Anointed One). 2 Corinthians 10:4,5

We are apt to imagine that if Jesus Christ constrains us and we obey Him, He will lead us to great success; but He does not. If our Lord has ever constrained you, and you obeyed Him, what was your dream of His purpose? Never put your dream of success as God’s purpose for you; His purpose may be exactly the opposite.

In our worldly perceptions of Jesus, we tend to embrace the kindness of his love ('be encouraged') but not the discipline of his love ('and sin no more'). But with the whole scope of his love, or maturity in Christ, we begin relying on him for guidance where we would prefer him to walk beside us rather than behind us.

Love is not first a feeling. Though the feelings come later and grow thick in the basic loam of love, they don't constitute the sum and substance of love. Love is doing whatever good God says you must do for another, to please God, whether (at first) it pleases you or not. You must do so because He says so; and you don't wait until you feel like doing so. Love begins with obedience toward God in which one gives to another whatever the other needs. Love is not a gooey, sticky sentimental thing; it is hard to love. Often it hurts to love. Love meant going to the cross through the garden of Gethsemane. Christ did not feel like dying for your sins, Christian, but He did so nonetheless. The Scriptures teach that he endured the cross while focusing on the subsequent joy that it would bring.

What is faith in Christ? It is the leaving of your way, your objects, your self, and the taking of his and him; the leaving of your trust in men, in money, in opinion, in character, in religious doctrines and opinions, and then doing as Christ tells you. I can find no words strong enough to serve for the weight of this necessity-this obedience. It is the one terrible heresy of the church that it has always been presenting something else than obedience as faith in Christ.

Be poor, go down into the far end of society, take the last place among men, live with those who are despised, love other men and serve them instead of making them serve you. Do not fight them when they push you around, but pray for those that hurt you. Do not look for pleasure, but turn away from things that satisfy your senses and your mind and look for God in hunger and thirst and darkness, through deserts of the spirit in which it seems to be madness to travel. Take upon yourself the burden of Christ’s Cross, that is, Christ’s humility and poverty and obedience and renunciation, and you will find peace for your souls.

True happiness comes only by making others happy—the practical application of the Savior’s doctrine of losing one’s life to gain it. In short, the Christmas spirit is the Christ spirit, that makes our hearts glow in brotherly love and friendship and prompts us to kind deeds of service. It is the spirit of the gospel of Jesus Christ, obedience to which will bring ‘peace on earth,’ because it means—good will toward all men.

Submission means that a wife acknowledges her husband’s headship as spiritual leader and guide for the family. It has nothing whatsoever to do with her denying or suppressing her will, her spirit, her intellect, her gifts, or her personality. To submit means to recognize, affirm, and support her husband’s God-given responsibility of overall family leadership. Biblical submission of a wife to her husband is a submission of position, not personhood. It is the free and willing subordination of an equal to an equal for the sake of order, stability, and obedience to God’s design. As a man, a husband will fulfill his destiny and his manhood as he exercises his headship in prayerful and humble submission to Christ and gives himself in sacrificial love to his wife. As a woman, a wife will realize her womanhood as she submits to her husband in honor of the Lord, receiving his love and accepting his leadership. When a proper relationship of mutual submission is present and active, a wife will be released and empowered to become the woman God always intended her to be.

My heart says, ‘This way.’ The world says, ‘That way.’ God says, ‘I am the Way.’ And if perchance I choose to listen to the first two, I’m going to find myself so far off the ‘way’ that being lost becomes the ‘way’.

We are not as some people like to assume nowadays 'just being real' by embracing passively the sinful, fallen versions of ourselves. Quite the opposite really: our true selves were, from the beginning, intended to resemble the example which was then set by Christ Jesus; hence God wants to restore us to how we would have been had original sin never once befell.

Everything I've read about Christians in prison for their non-violent witness to Christ rings true. Whether it's St. Paul, St. Edmund Campion, Dorothy Day or Dr. King, the experience remains the same: God comes close to those in prison. God's spirit is unleashed on the person who suffers imprisonment in a spirit of obedient love. God is a God of prisoners, a God of the poor, a God of the oppressed--but most of all, as the life of Jesus testifies, a God of nonviolent resisters. God is a God of nonviolence and peace.

When I was older and was half through college, I chanced to be spending a few days at home near the end of summer vacation. With a feeling of great temerity I asked her one day why it was that she would not let me read any of the Pauline letters. What she told me I shall never forget. “During the days of slavery,” she said, “the master’s minister would occasionally hold services for the slaves. Old man McGhee was so mean that he would not let a Negro minister preach to his slaves. Always the white minister used as his text something from Paul. At least three or four times a year he used as a text: ‘Slaves, be obedient to them that are your masters …, as unto Christ.’ Then he would go on to show how it was God’s will that we were slaves and how, if we were good and happy slaves, God would bless us. I promised my Maker that if I ever learned to read and if freedom ever came, I would not read that part of the Bible.” Since

A major theme for Bonhoeffer was that every Christian must be "fully human" by bringing God into his whole life, not merely into some "spiritual" realm. To be an ethereal figure who merely talked about God, but somehow refused to get his hands dirty in the real world in which God had placed him, was bad theology. Through Christ, God had shown that he meant us to be in this world and to obey him with our actions in his word. So Bonhoeffer would get his hands dirty, not because he had grown impatient, but because God was speaking to him about further steps of obedience.

The love of God is so universal that His perfect plan bestows many gifts on all of His children, even those who disobey His laws. Mortality is one such gift, bestowed on all who qualified in the War in Heaven (see Revelation 12:7–8). Another unconditional gift is the universal resurrection: 'For as in Adam all die, even so in Christ shall all be made alive' (1 Corinthians 15:22). Many other mortal gifts are not tied to our personal obedience to law. As Jesus taught, our Heavenly Father 'maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust' (Matthew 5:45).

Discipleship is developing a personal, lifelong, obedient relationship with Jesus Christ in which He transforms your character into Christlikeness; changes your values to Kingdom values; and involves you in His mission in the home, in the church, and in the world.

God will not be tolerated. He instructs us to worship and fear Him. In our world, where hundreds of things distract us from God, we have to intentionally and consistently remind ourselves of Him. Because we don’t often think about the reality of who God is, we quickly forget that He is worthy to be worshiped and loved. We are to fear Him. The answer to each of these questions is simply this: because He’s God. He has more of a right to ask us why so many people are starving. As much as we want God to explain himself to us, His creation, we are in no place to demand that He give an account to us. Can you worship a God who isn’t obligated to explain His actions to you? Could it be your arrogance that makes you think God owes you an explanation? If God is truly the greatest good on this earth, would He be loving us if He didn’t draw us toward what is best for us (even if that happens to be Himself)? Doesn’t His courting, luring, pushing, calling, and even “threatening” demonstrate His love? If He didn’t do all of that, wouldn’t we accuse Him of being unloving in the end, when all things are revealed? Has your relationship with God actually changed the way you live? Do you see evidence of God’s kingdom in your life? Or are you choking it out slowly by spending too much time, energy, money, and thought on the things of this world? Christians who did most for the present world were precisely those who thought most of the next. Jesus’ call to commitment is clear: He wants all or nothing. Our greatest fear as individuals and as a church should not be of failure but of succeeding at things in life that don’t really matter. If life is a river, then pursuing Christ requires swimming upstream. When we stop swimming, or actively following Him, we automatically begin to be swept downstream. How could we think for even a second that something on this puny little earth compares to the Creator and Sustainer and Savior of it all? True faith means holding nothing back; it bets everything on the hope of eternity. When you are truly in love, you go to great lengths to be with the one you love. You’ll drive for hours to be together, even if it’s only for a short while. You don’t mind staying up late to talk. Walking in the rain is romantic, not annoying. You’ll willingly spend a small fortune on the one you’re crazy about. When you are apart from each other, it’s painful, even miserable. He or she is all you think about; you jump at any chance to be together. There is nothing better than giving up everything and stepping into a passionate love relationship with God, the God of the universe who made galaxies, leaves, laughter, and me and you. Do you recognize the foolishness of seeking fulfillment outside of Him? Are you ready and willing to make yourself nothing? To take the very nature of a servant? To be obedient unto death? True love requires sacrifice. What are you doing right now that requires faith? God doesn’t call us to be comfortable. If one person “wastes” away his day by spending hours connecting with God, and the other person believes he is too busy or has better things to do than worship the Creator and Sustainer, who is the crazy one? Am I loving my neighbor and my God by living where I live, by driving what I drive, by talking how I talk?” If I stop pursuing Christ, I am letting our relationship deteriorate. The way we live out our days is the way we will live our lives. What will people say about your life in heaven? Will people speak of God’s work and glory through you? And even more important, how will you answer the King when He says, “What did you do with what I gave you?

Over against the challenges of pluralism, we are to be a community of truth, standing up for the uniqueness of Jesus Christ. Over against the challenge of materialism, we are to be a community of simplicity and pilgrimage. Over against the challenge of relativism, we are to be a community of obedience. Over the challenge of narcissism, we are to be a community of love.

To avoid the hard necessity of either obeying or rejecting the plain instructions of our Lord in the New Testament we take refuge in a liberal interpretation of them. We evangelicals also know how to avoid the sharp point of obedience by means of fine and intricate explanations. These are tailor-made for the flesh. They excuse disobedience, comfort carnality and make the words of Christ of none effect. And the essence of it all is that Christ simply could not have meant what He said. His teachings are accepted even theoretically only after they have been weakened by interpretation.

We all have received the divine injunction: ‘Follow thou me.’ It guided Peter. It motivated Paul. It can determine our personal destiny. Can we make the decision to follow in righteousness and truth the Redeemer of the world? With his help, a rebellious boy can become an obedient man, a wayward girl can cast aside the old self and begin anew. Indeed, the gospel of Jesus Christ can change lives.

Discipline brings freedom. The purpose of meditation is to enable us to hear God more clearly. Meditation is listening, sensing, heeding the life and light of Christ. This comes right to the heart of our faith. The life that pleases God is not a set of religious duties; it is to hear His voice and obey His word. Meditation opens the door to this way of living. To pray is to change. All who have walked with God have viewed prayer as the main business of their lives. For those explorers in the frontiers of faith, prayer was no little habit tacked on to the periphery of their lives; it was their lives. It was the most serious work of their most productive years. Prayer – nothing draws us closer to the heart of God. Fasting must forever centre on God. More than any other Discipline, fasting reveals the things that control us. The most difficult problem is not finding time but convincing myself that this is important enough to set aside the time. Disciplines are not the answer; they only lead us to the Answer. We must clearly understand this limitation of the Disciplines if we are to avoid bondage. Humility, as we all know, is one of those virtues that is never gained by seeking it. The more we pursue it the more distant it becomes. To think we have it is sure evidence that we don’t. Anybody who has once been horrified by the dreadfulness of his own sin that nailed Jesus to the Cross will no longer be horrified by even the rankest sins of a brother.’ If worship does not propel us into greater obedience, it has not been worship. To stand before the Holy One of eternity is to change.

Worship is Political Science 101. In every worship service, the Christian ekklesia is renewed in her unique story and language, her unique political experience and vocation. Every worship service is a challenge to Caesar, because every Lord's Day we bow to a Man on the throne of heaven, to whom even great Caesar must bow. O'Donovan claims that all political order rests on a people's homage to authority, which is to say, on an act of worship. Every Lord's Day, the Church is reconstituted as a polity whose obedience is owed to Christ, and we are taught to name Jesus as King of kings and Lord of lords.

My primary pastoral work had to do with Scripture and prayer. I was neither capable nor competent to form Christ in another person, to shape a life of discipleship in man, woman or child. That is supernatural work, and I am not supernatural. Mine was the more modest work of Scripture and prayer- helping people listen to God speak to them from the Scriptures and then joining them in answering God as personally and honestly as we could in lives of prayer. This turned out to be slow work. From time to time, impatient with the slowness, I would try out ways of going about my work that promised quicker results. But after a while it always seemed to be more like meddling in these people's lives than helping them attend to God. More often than not I found myself getting in the way of what the Holy Spirit had been doing long before I arrived on the scene, so I would go back, feeling a bit chastised, to my proper work: Scripture and prayer; prayer and Scripture.

Lack of interest in mission is not fundamentally caused by an absence of compassion or commitment, nor by lack of information or exhortation. And lack of interest in mission is not remedied by more shocking statistics, more gruesome stories or more emotionally manipulative commands to obedience. It is best remedied by intensifying peoples’ passion for Christ, so that the passions of his heart become the passions that propel our hearts.

My personal life may be crowded with small, petty happenings, altogether insignificant, but if I obey Jesus Christ in the seemingly random circumstances of life, they become pinholes through which I see the face of God. Then, when I stand face to face with God, I will discover that through my obedience thousands were blessed. When God’s redemption brings a human soul to the point of obedience, it always produces. If I obey Jesus Christ, the redemption of God will flow through me to the lives of others, because behind the deed of obedience is the reality of Almighty God.

Where are the people today who will respond to the call of Christ? Have we become so accustomed to “cheap grace” that we instinctively shy away from more demanding calls to obedience? “Cheap grace is grace without discipleship, grace without the cross.”4 Why has the giving of money, for example, been unquestionably recognized as an element in Christian devotion and fasting so disputed? Certainly we have as much, if not more, evidence from the Bible for fasting as we have for giving. Perhaps in our affluent society fasting involves a far larger sacrifice than the giving of money.

Moses, without any mercy, breaks all bruised reeds, and quenches all smoking flax. For the law requires personal, perpetual and perfect obedience from the heart, and that under a most terrible curse, but gives no strength. It is a severe task master, like Pharaoh's, requiring the whole tale ofbricks and yet giving no straw. Christ comes with blessing after blessing, even upon those whom Moses had cursed, and with healing balm for those wounds which Moses had made.

The Christian living in disobedience also lives devoid of joy and hope. But when he begins to understand that Christ has delivered him from the reign of sin, when he begins to see that he is united to Him who has all power and authority and that it is possible to walk in obedience, he begins to have hope, and as he hopes in Christ, he begins to have joy. In the strength of this joy, he begins to overcome the sins that have so easily entangle him. He then finds that the joy of a holy walk is infinitely more satisfying than the fleeting pleasures of sin. But to experience this joy, we must make some choices. We must choose to forsake sin, not only because it is defeating to us but because it grieves the heart of God.

Over the last twelve chapters we have considered the crucial difference between servants and slaves- noting that while servants are hired, slaves are owned. Believers are not merely Christ’s hired servants; they are His slaves, belonging to Him as His possession. He is their Owner and Master, worthy of their unquestioned allegiance and absolute obedience. His Word is their final authority; His will their ultimate mandate. Having taken up their cross to follow Him, they have died to themselves and can now say with Paul, “I have been crucified with Christ; and it is no longer I who live nut Christ lives in me” (Gal. 2:20). As the apostle elsewhere explained, “[Christ] died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf” (2 Cor. 5:15). In reality, all of life should be viewed from that perspective. As Christians, we are slaves of Christ. What a radical difference that truth should make in our daily lives! We no longer live for ourselves. Rather, we make it our aim to please the Master in everything.

It's only when we understand [Jesus'] presence in the church as being the fulfillment of God's promise in Zephaniah 3:17 to "quiet you with his love" and "rejoice over you with singing" that a crucial aspect of our salvation comes into perspective. Jesus didn't coldly settle accounts for us. He doesn't bark us into improving ourselves. He united us to himself in the glorious communion he has enjoyed for eternity with his heavenly Father. He resides within us to heal the broken places and refresh cauterized hearts. He sings us into a new mode of existence.... When, as Paul does, we imagine Jesus singing nations into submission to his rule, our hearts come joyfully under the sway of a love that is infinite and powerful.

The Savior is working mightily among men, every day He is invisibly persuading numbers of people all over the world, both within and beyond the Greek-speaking world, to accept His faith and be obedient to His teaching. Can anyone, in face of this, still doubt that He has risen and lives, or rather that He is Himself the Life? Does a dead man prick the consciences of men, so that they throw all the traditions of their fathers to the winds and bow down before the teaching of Christ?

You do not his will, and so you cannot understand him; you do not know him, that is why you cannot trust in him. You think your common sense enough to let you know what he means? Your common sense ought to be enough to know itself unequal to the task. It is the heart of the child that alone can understand the Father. Would you have me think you guilty of the sin against the Holy Ghost—that you understand Jesus Christ and yet will not obey him? That were too dreadful. I believe you do not understand him. No man can do yet what he tells him aright—but are you trying? Obedience is not perfection, but trying.

After Peter came to recognize his own inadequacy, his utter inability to fulfill his destiny apart from obedience to his only true responsibility, he became a rock-solid leader. As his story unfolds in the book of acts, we can clearly see that when Peter kept his eyes on Jesus and followed Him, others followed to. And they followed by the thousands. Needed today: more Peters.

The right use of the exercise of the will is a condition of salvation, necessary without a doubt, but remote, inferior, very subordinated, purely negative. Muscular effort pulls up weeds, but only the sun and water can make wheat grow. The will cannot produce any good in the soul. The efforts of the will are only in place for accomplishing specific obligations. Wherever there is no specific obligation, we must follow our natural inclination or our vocation, which to say the commandment of God. The acts proceeding from inclination are evidently not efforts of the will. And in acts of obedience to God, we remain passive. Whatever pains might accompany it, whatever deployment of activity might be apparent, they produce nothing analogous in the soul to muscular effort. There is only expectant waiting, attentiveness, silence and immobility through suffering and joy. The crucifixion of Christ is the model of all acts of obedience.

Obedience to commandments is the way we build a foundation of truth. Here is the way that works, in words so simple that a child could understand: The truth of most worth is to know God our Heavenly Father, His Son, Jesus Christ, and Their plan for us to have eternal life with Them in families. When God communicates that priceless truth to us, He does it by the Spirit of Truth. We have to ask for it in prayer. Then He sends us a small part of that truth by the Spirit. It comes to our hearts and minds. It feels good, like the light from the sun shining through the clouds on a dark day. He sends...

The call of Jesus teaches us that our relation to the world has been built on an illusion. All the time we thought was had enjoyed a direct relation with men and things. This is what had hindered us from faith and obedience. Now we learn that in the most intimate relationships of life, in our kinship with father and mother, brothers and sisters, in married love, and in our duty to the community, direct relationships are impossible. Since the coming of Christ, his followers have no more immediate realities of their own, not in their family relationships nor in the ties with their nation nor in the relationships formed in the process of living. Between father and son, husband and wife, the individual and the nation, stands Christ the Mediator, whether they are able to recognize him or not. We cannot establish direct contact outside ourselves except through him, through his word, and through our following of him. To think otherwise is to deceive ourselves.

Remember that while He walked this earth, Christ didn’t micromanage the lives of people around Him. He wasn’t controlling in His demands of their obedience. He didn’t run after the rich young ruler who wouldn’t sell all he had to follow Him. Jesus didn’t chase him down and demand compliance. If then, being so perfect and wise, He can allow people to fail, why do we believe it our job to micromanage the life of [others] Can we trust God to speak to [them], teach [them], and lead [them]?” (p. 168).

All that the follower of Jesus has to do is to make sure that his obedience, following and love are entirely spontaneous and unpremeditated. If you do good, you must not let your left hand know what your right hand is doing, you must be quite unconscious of it. Otherwise you are simply displaying your own virtue, and not that which has its source in Jesus Christ. Christ's virtue, the virtue of discipleship, can only be accomplished so long as you are entirely unconscious of what you are doing. The genuine work of love is always a hidden work. Take heed therefore that you know it not, for only so is it the goodness of God. If we want to know our own goodness or love, it has already ceased to be love. We must be unaware even of our love for our enemies. After all, when we love them they are no longer our enemies. This voluntary blindness in the Christan (which is really sight illuminated by Christ) is his certainty, and the fact that his life is hidden from his sight is the ground of his assurance.

A disciple motivated by the spiritual license drinks from the empty cup of spiritual freedom. Gospel-centered disciples drink deeply from the cup of costly grace and fight to live lives of obedience to King Jesus. Faith in the gospel actually makes us slaves to Christ, who frees us from sin and graciously binds us to his side. At his side, we discover a better God and enjoy a more gracious Master. Spiritual license deceives us by saying: Because God has forgiven me, I'am free to disobey. The truth of the gospel is Because God has forgiven me in Christ, I am bound to obey.

Modern Christianity, in dramatic reversal of its biblical form, promises to relieve the pain of living in a fallen world. Then message, whether it’s from fundamentalists requiring us to live by a favored set of rules or from charismatics urging a deeper surrender to the Spirit’s power, is too often the same: The promise of bliss is for now! Complete satisfaction can be ours this side of heaven. Some speak of the joys of fellowship and obedience, others of a rich awareness of their value and worth. The language may be reassuringly biblical or it may reflect the influence of current psychological thought. Either way, the point of living the Christian life has shifted from knowing and serving Christ till He returns to soothing, or at least learning to ignore, the ache in our soul.

The Virgin Mary is called the [Greek words] (the "book of the Word of life") by the Greek Church. The book of the Gospel, the book of Christ's origins and life, can be written and proclaimed because God has first written his living Word in the living book of the Virgin's being, which she has offered to her Lord in all its purity and humility—the whiteness of a chaste, empty page. If the name of Mary does not often appear in the pages of the Gospel as evident participant in the action, it is because she is the human ground of humility and obedience upon which every letter of Christ's life is written. She is the Theotokos, too, in the sense that she is the book that bears, and is inscribed with, the Word of God. She keeps her silence that he might resonate the more plainly within her.

The Jews have a saying worth remembering: "Whoever doesn't teach his son some trade or business, teaches him to be a thief." As soon as ever I can, I will make my children apprehensive of the main end for which they are to live; that so they may as soon as may be, begin to live; and their youth not be nothing but vanity. I will show them, that their main end must be, to, acknowledge the great God, and His glorious Christ; and bring others to acknowledge Him: and that they are never wise nor well, but when they are doing so. I will make them able to answer the grand question of why they live; and what is the end of the actions that fill their lives? I will teach them that their Creator and Redeemer is to be obeyed in everything, and everything is to be done in obedience to Him. I will teach them how even their diversions, and their ornaments, and the tasks of their education, must all be to fit them for the further service of Him to whom I have devoted them; and how in these also, His commandments must be the rule of all they do. I will sometimes therefore surprise them with an inquiry, "Child, what is this for? Give me a good account of why you do it?" How comfortably shall I see them walking in the light, if I may bring them wisely to answer this inquiry. -A Father's Resolutions, www.spurgeon.org/~phil/mather/resolvd...

I had never deserved to be forgiven in the first place when I aas converted. I could do nothing to merit God's favour, His grace, His love. If all I had ever known was unmerited and undeserved grace, how could I then forfeit that which I never earned?... Was I too proud, in some strange, inverted way to humble myself to accept an unmerited forgiveness? I know that it was all of grace, yet my inner being wanted the right to do something to merit it. I was trying to work out my own salvation, to earn God's forgiveness, to prove the sincerity of my repentance...At last I knew that it was true. It was not based on my feeling or on my emotions. It was not dependent on my faith or my obedience. In no way could I merit or deserve it. He loved me. He knew me through and through, better than I knew myself, and yet still, He loved me. Christ died on Calvary to tell me that. Christ lives in Heaven, an unceasing intercessor on my behalf to make that love real to me in my experience.

For Bonhoeffer, the relationship with God ordered everything else around it. A number of times he referred to the relationship with Jesus Christ as being like the cantus firmus of a piece of music. All the other parts of the music referred to it, and it held them together. To be true to God in the deepest way meant having such a relationship with him that one did not live legalistically by "rules" or "principles." One could never separate one's actions from one's relationship to God. It was a more demanding and more mature level of obedience, and Bonhoeffer had come to see that the evil of Hitler was forcing Christians to go deeper in their obedience, to think harder about what God was asking. Legalistic religion was being shown to be utterly inadequate.

Ways that God's army will not be like a human army:   1) It will fight to give life, not take it.   2) It will fight to free people, not conquer them.   3) Its victory is not the destruction of those controlled by the enemy, but rather the tearing down of strongholds that are keeping them in bondage so as to set them free.   4) Its weapons are not carnal, but spiritual.   5) The battles, objectives, strategies, and tactics will be spiritual, not physical.   The above is corroborated in a number of Scriptures, but we will review just a few, beginning with II Corinthians 10:3-6:   For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, and being ready to punish all disobedience when your obedience is fulfilled (NKJV).

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

Step number four to receiving answered prayer is guard against every evil thought that comes into your mind to try to make you doubt God’s Word. Thoughts are governed by observation, association, and teaching. So this step is closely associated with step number three. The Bible says we are to cast down every imagination that exalts itself against the knowledge of God (2 Cor. 10:5). That’s why you should stay away from all places and things that do not support your affirmation that God has answered your prayer. Your thoughts are governed and affected by observations, associations, and teaching. That means that sometimes you will have to stay away from the kind of churches that can put more unbelief in you than anything else. Also, be sure to enjoy fellowship with those who contribute to your faith.   2 CORINTHIANS 10:5 5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.   PHILIPPIANS 4:8 8 Finally, brethren, whatsoever things are TRUE, whatsoever things are HONEST, whatsoever things are JUST, whatsoever things are PURE, whatsoever things are LOVELY, whatsoever things are OF GOOD REPORT; if there be ANY VIRTUE, and if there be ANY PRAISE, think on these things.   The Bible tells us in Philippians exactly what to think on. Many people are thinking on the wrong things, and they’re defeated in life as a result. But if you will guard against every evil thought and think only on those things which affirm that God has heard and answered your prayers, you will be cooperating with God in faith. You will have to guard your mind in order to develop in faith. And as you stand your ground firm in faith, your faith will see you through to victory.

The toleration of those that differ from others in matters of religion is so agreeable to the Gospel of Jesus Christ, and to the genuine reason of mankind, that it seems monstrous for men to be so blind as not to perceive the necessity and advantage of it in so clear a light. I will not here tax the pride and ambition of some, the passion and uncharitable zeal of others. These are faults from which human affairs can perhaps scarce ever be perfectly freed; but yet such as nobody will bear the plain imputation of, without covering them with some specious colour; and so pretend to commendation, whilst they are carried away by their own irregular passions. But, however, that some may not colour their spirit of persecution and unchristian cruelty with a pretence of care of the public weal and observation of the laws; and that others, under pretence of religion, may not seek impunity for their libertinism and licentiousness; in a word, that none may impose either upon himself or others, by the pretences of loyalty and obedience to the prince, or of tenderness and sincerity in the worship of God; I esteem it above all things necessary to distinguish exactly the business of civil government from that of religion and to settle the just bounds that lie between the one and the other. If this be not done, there can be no end put to the controversies that will be always arising between those that have, or at least pretend to have, on the one side, a concernment for the interest of men's souls, and, on the other side, a care of the commonwealth.

(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.

In the New Testament, God's steadfast love and faithfulness are seen, not in an act of deliverance from foreign enemies, but in sending the Son and raising Him from the dead to enact a global rescue mission (Romans 8:3.) Jesus is God's supreme, grand, climactic act of faithfulness. Not only that, but "faithful" also describes Jesus. Paul writes, "We know that a person is justified not by the works of the law but in faith in Jesus Christ" (Galations 2:16...). A better reading is "faithfulness of Jesus Christ" -- which is found in footnotes of many Bibles -- and the two readings couldn't be more different... Paul isn't saying, "You are not justified by your efforts but by your faith." The contrast he's making isn't between two options we have; the contrast is between your efforts and Jesus' faithfulness to you, shown in His obedient death on a Roman cross. Paul is interested in telling readers what Jesus did, Jesus' faithfulness, not what we do. God's grand act of faithfulness is giving His son for our sake. God is all in. Jesus' grand act of faithfulness is going through with it for our sake. Jesus is all in. Now it's our move, which really is the point of all this. Like God the Father and God the Son, we are also called to be faithful. On one level, we are faithful to God when we trust God, but faith (pistis) doesn't stop there. It extends, as we've seen, in faithfulness toward each other, in humility and self-sacrificial love. And here is the real kick in the pants: When we are faithful to each other like this, we are more than simply being nice and kind -- though there's that. Far more important, when we are faithful to each other, we are, at that moment, acting like the faithful God and the faithful Son. Being like God. That's the goal. And we are most like God, not when we are certain we are right about God, or when we tell others how right we are, but when we are acting toward one another like the faithful Father and Son. Humility, love, and kindness are our grand acts of faithfulness and how we show that we are all in.

What though some suffer and die, what though they lay down their lives for the testimony of Jesus and the hope of eternal life--so be it--all these things have prevailed from Adam's day to ours. They are all part of the eternal plan; and those who give their "all" in the gospel cause shall receive the Lord's "all" in the mansions which are prepared. . . . We have yet to gain that full knowledge and understanding of the doctrines of salvation and the mysteries of the kingdom that were possessed by many of the ancient Saints. O that we knew what Enoch and his people knew! Or that we had the sealed portion of the Book of Mormon, as did certain of the Jaredites and Nephites! How can we ever gain these added truths until we believe in full what the Lord has already given us in the Book of Mormon, in the Doctrine and Covenants, and in the inspired changes made by Joseph Smith in the Bible? Will the Lord give us the full and revealed account of the creation as long as we believe in the theories of evolution? Will he give us more guidance in governmental affairs as long as we choose socialistic ways which lead to the overthrow of freedom? We have yet to attain that degree of obedience and personal righteousness which will give us faith like the ancients: faith to multiply miracles, move mountains, and put at defiance the armies of nations; faith to quench the violence of fire, divide seas and stop the mouths of lions; faith to break every band and to stand in the presence of God. Faith comes in degrees. Until we gain faith to heal the sick, how can we ever expect to move mountains and divide seas? We have yet to receive such an outpouring of the Spirit of the Lord in our lives that we shall all see eye to eye in all things, that every man will esteem his brother as himself, that there will be no poor among us, and that all men seeing our good works will be led to glorify our Father who is in heaven. Until we live the law of tithing how can we expect to live the law of consecration? As long as we disagree as to the simple and easy doctrines of salvation, how can we ever have unity on the complex and endless truths yet to be revealed? We have yet to perfect our souls, by obedience to the laws and ordinances of the gospel, and to walk in the light as God is in the light, so that if this were a day of translation we would be prepared to join Enoch and his city in heavenly realms. How many among us are now prepared to entertain angels, to see the face of the Lord, to go where God and Christ are and be like them? . . . Our time, talents, and wealth must be made available for the building up of his kingdom. Should we be called upon to sacrifice all things, even our lives, it would be of slight moment when weighed against the eternal riches reserved for those who are true and faithful in all things. [Ensign, Apr. 1980, 25]