Offense Spiritual Quotes

When you look at what C.S. Lewis is saying, his message is so anti-life, so cruel, so unjust. The view that the Narnia books have for the material world is one of almost undisguised contempt. At one point, the old professor says, ‘It’s all in Plato’ — meaning that the physical world we see around us is the crude, shabby, imperfect, second-rate copy of something much better. I want to emphasize the simple physical truth of things, the absolute primacy of the material life, rather than the spiritual or the afterlife. [The New York Times interview, 2000]

It is taboo in our society to criticize a persons religious faith... these taboos are offensive, deeply unreasonable, but worse than that, they are getting people killed. This is really my concern. My concern is that our religions, the diversity of our religious doctrines, is going to get us killed. I'm worried that our religious discourse- our religious beliefs are ultimately incompatible with civilization.

Questions are only offensive to those who have something to hide

A weak man is not as happy as that same man would be if he were strong. This reality is offensive to some people who would like the intellectual or spiritual to take precedence. It is instructive to see what happens to these very people as their squat strength goes up.

Physical growth is a function of time. No two-year-old child has ever been six feet tall. Intellectual growth is a function of learning. Spiritual growth is neither a function of time or learning, but it is a function of obedience.

She knew full well the enormity of her offense, but because her desires were stronger than the code she was breaking, she persisted in breaking it.

To better understand God we must first shatter our own idea of God - maybe even day after day. Maybe he's too great to stay compressed in the human mind. Maybe he splits it wide open; this is why pretentious intellectualism so often fails to comprehend the concept of God: it is only accepting of what it can explain while in the process finding higher sources offensive. What we may confidently assert is that faith is the opening that allows God, this unpredictable, unseen power, to travel in and out of the mind without all the pains of confusion.

Another scheme of Satan is to eliminate from the church all the humble, self-denying ordinances that are offensive to unsanctified tastes and unregenerate hearts. He seeks to reduce the church to a mere human institution—popular, natural, fleshly, and pleasing.

Getting offended is the bait of Satan for the believer.

The opponent strikes you on your cheek, and you strike him on the heart by your amazing spiritual audacity in turning the other cheek. You wrest the offensive from him by refusing to take his weapons, by keeping your own, and by striking him in his conscience from a higher level. He hits you physically, and you hit him spiritually.

Christianity, like genius, is one of the hardest concepts to forgive. We hear what we want to hear and accept what we want to accept, for the most part, simply because there is nothing more offensive than feeling like you have to re-evaluate your own train of thought and purpose in life. You have to die to an extent in your hunger for faith, for wisdom, and quite frankly, most people aren't ready to die.

That man who is without religion and mercy should be rejected. A guru without spiritual knowledge should be rejected. The wife with an offensive face should be given up and so should relatives who are without affection.

Any philosophy, whether of a religious or political nature - and sometimes the dividing line is hard to determine - fights less for the negative destruction of the opposing ideology than for the positive promotion of its own. Hence its struggle is less defensive than offensive. It therefore has the advantage even in determining the goal, since this goal represents the victory of its own idea, while, conversely,it is hard to determine when the negative aim of the destruction of a hostile doctrine may be regarded as achieved and assured. For this reason alone, the philosophy's offensive will be more systematic and also more powerful than the defensive against a philosophy, since here, too, as always, the attack and not the defence makes the decision. The fight against a spiritual power with methods of violence remains defensive, however, until the sword becomes the support,the herald and disseminator, of a new spiritual doctrine.

Every exceptional bias against Christianity I find to be evidence for its validity.

The wind has many lovers and I am one of them, I move freely in her arms I know no chains, nor bound to anyone’s truth, you can call me a harlot of the wind, I take no offense, because I know at the end of my days, my face will show that I have been kissed by the breath of GOD. ~Micheline Jean louis

The thing I understood least of all was that knowledge led to despair and damnation. Our spiritual mentor had not said that those bad books had given a false picture of life: if that had been the case, he could easily have exposed their falsehood; the tragedy of the little girl whom he had failed to bring to salvation was that she had made a premature discovery of the true nature of reality. Well, anyhow, I thought, I shall discover it myself one day, and it isn’t going to kill me: the idea that there was a certain age when knowledge of the truth could prove fatal I found offensive to common sense.

Human maturity is neither offensive nor defensive; it is finally able to accept that reality is what it is.

One of the biggest, most damaging mistakes too many Christians so willingly make is assuming that God is as much of a judgmental jerk as we are. But what if we could make room for difference and space for disagreement in our spiritual communities? What if we could give permission for moral failure and freedom to not be certain, and the chance to gloriously fail without needing those things to become black marks against people or death-penalty offenses? What if we made space for people who are as screwed up as we are?

The Word of God seems to be the only offensive weapon which you have in your spiritual armory. It is quite powerful, and in the words of Hebrews 4:12, “It is sharper than the sharpest two-edged sword” (NLT). You make use of this weapon when you speak God’s Word to the Enemy concerning the situation you face.

The anti-life of [Jerry Falwell] proves only one thing: that you can get away with the most extraordinary offenses to morality and truth in this country if you'll just get yourself called Reverend. People like that should be out in the street, shouting and hollering with a cardboard sign and selling pencils from a cup.

The Bible is the weapon which enables us to join with our Lord on the offensive in defeating the spiritual hosts of wickedness. But is must be the Bible as the Word of God in everything it teaches- in matters if salvation, but just as much where it speaks of history and science and morality. If we compromise in any if these areas...we destroy the power of the Word and ourselves in the hands of the enemy.

I am quite scandalous, you see. I come packaged with unpredictable moments, brutal honesty, calamitous outbursts, the ghastly need for love, a fiendish lack of filter, the horrific need to question everything, nauseating affection, offensive kindness, indecent spirituality, obscene beauty, monstrous creativity, barbaric embellishments, contemptuous passion, sinful childhood traumas, unscrupulous hobbies, vexatious caring, abominable sensitivity, reprehensible humor, hideous sarcasm, displeasing feelings, unpalatable confidence, offensive compassion, villainous inspiration and a devilish wit. I am quite grotesque in my imperfectness and I am not ashamed to admit it.

SURRENDER—Pray Psalm 139:23–24: Search me, O God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting. Commit to respond to whatever the Holy Spirit reveals to you.

I will use this period of spiritual training in my life to focus on the greatness of my God instead of the impossibility of my circumstances.

tact is the ability to deal with people sensitively, to avoid giving offense, to have a “feel” for the proper words or responses to a delicate situation.

Ken Keyes so wisely said, “More suffering comes into the world by people taking offense than by people intending to give offense.

But the guarding of our desires is more than fighting a rear-guard defensive action against temptations from the world, the flesh, and the devil. We must take the offensive. Paul directs us to set our hearts on things above, that is, on spiritual values (Colossians 3:1).

Please note that Moroni formulated both defensive and offensive strategies based upon his knowledge about the intent of the enemy, and his design was established upon a righteous cause.

When those who have been placed in my life to lead me and train me betray me and turn against me, as Saul turned against David, I will follow the example of David and refuse to let hope die in my heart. Holy Spirit, empower me to be a spiritual father or mother to those who need me to disciple, love, support, and encourage them. Father, raise up spiritual leaders in our land who can lead others with justice, mercy, integrity, and love. Allow me to be one of these leaders. When I am cut off from my father [physical or spiritual] through his insecurity, jealousy, or pride, cause me to recognize that as You did with David, You want to complete Your work in my life. Holy Spirit, release me from tormenting thoughts or self-blame and striving for acceptance. Cause me to seek only Your acceptance and restoration. I refuse to allow the enemy to cause me to seek revenge against those who have wronged me. I will not raise my hand against the Lord’s anointed or seek to avenge myself. I will leave justice to You. Father, cause my heart to be pure as David’s was pure. Through Your power, O Lord, I will refuse to attack my enemies with my tongue, for I will never forget that both death and life are in the power of the tongue (Prov. 18:21). I will never seek to sow discord or separation between myself and my Christian brothers and sisters, for it is an abomination to my Lord. I will remain loyal to my spiritual leaders even when they have rejected me or wronged me. I choose to be a man [or woman] after the heart of God, not one who seeks to avenge myself. Holy Spirit, like David I will lead my Christian brother and sister to honor our spiritual leaders even in the face of betrayal. I refuse to sow discord among brethren. I will show kindness to others who are in relationship with the ones who have wronged me. Like David I will find ways to honor them and will not allow offense to cause me to disrespect them. Father, only You are worthy to judge the intents and actions of myself or of those around me. I praise You for Your wisdom, and I submit to Your leading. Lord, I choose to remain loyal to those in a position of authority over me. I choose to focus on the calling You have placed on my life and to refuse to be diverted by the actions of others, even when they have treated me wrongly. Father, may You be able to examine my life and know and see that there is neither evil nor rebellion in my heart toward others (1 Sam.24:11).

Consider how textbooks treat Native religions as a unitary whole. ... "These Native Americans ... believed that nature was filled with spirits. Each form of life, such as plants and animals, had a spirit. Earth and air held spirits too. People were never alone. They shared their lives with the spirits of nature." ... Stated flatly like this, the beliefs seem like make-believe, not the sophisticated theology of a higher civilization. Let us try a similarly succinct summary of the beliefs of many Christians today: "These Americans believed that one great male god ruled the world. Sometimes they divided him into three parts, which they called father, son, and holy ghost. They ate crackers and wine or grape juice, believing that they were eating the son's body and drinking his blood. If they believed strongly enough, they would live on forever after they died." Textbooks never describe Christianity this way. It's offensive. Believers would immediately argue that such a depiction fails to convey the symbolic meaning or the spiritual satisfaction of communion.

The notion that inspired play (even when audacious, offensive, or obscene) enhances rather than diminishes intellectual vigor and spiritual fulfillment, the notion that in the eyes of the gods the tight-lipped hero and the wet-cheeked victim are frequently inferior to the red-nosed clown, such notions are destined to be a hard sell to those who have E.M. Forster on their bedside table and a clump of dried narcissus up their ass. Not to worry. As long as words and ideas exist, there will be a few misfits who will cavort with them in a spirit of *approfondement*–if I may borrow that marvelous French word that translates roughly as ‘playing easily in the deep’–and in so doing they will occasionally bring to realization Kafka’s belief that ‘a novel should be an ax for the frozen seas around us’.

In this battle, there is no room for turning back. You have to be on the offensive. You have to keep attacking the Enemy; and on account of this, your back is left bare. You cannot afford to turn back once you have put your hand to the plow and agreed to follow Jesus! To do otherwise is to leave yourself open to the Enemy’s attack.

I will admit that we as young rebels always wanted fundamentalists to understand our take on their religion, but rarely, if ever, the other way around. The fundamentalists are the real artists. If you saw only a masterpiece of an original painting and someone threw a splash of red across it saying that their version is better, you would be offended too.

Demonic spirits never sleep or take a vacation, always plotting and waiting for the next offensive.

Some people have been in church for so long, been doing the “be a good Christian” thing for so long, that the very idea that they were chosen and determined for blamelessness before they’d started earning credit is very offensive. In our flesh, we tend to think that our holiness is the result of our spiritual elbow grease. We intellectually may agree to the doctrine of sola gratia, but we tend to live and act like we’re saved by what Don Whitney calls “sola boot-strappa.” That, however, is not the testimony of Scripture.

Our world no longer hears God because it is constantly speaking, at a devastating speed and volume, in order to say nothing. Modern civilization does not know how to be quiet. It holds forth in an unending monologue. Postmodern society rejects the past and looks at the present as a cheap consumer object; it pictures the future in terms of an almost obsessive progress. Its dream, which has become a sad reality, will have been to lock silence away in a damp, dark dungeon. Thus there is a dictatorship of speech, a dictatorship of verbal emphasis. In this theater of shadows, nothing is left but a purulent wound of mechanical words, without perspective, without truth, and without foundation. Quite often “truth” is nothing more than the pure and misleading creation of the media, corroborated by fabricated images and testimonies. When that happens, the word of God fades away, inaccessible and inaudible. Postmodernity is an ongoing offense and aggression against the divine silence. From morning to evening, from evening to morning, silence no longer has any place at all; the noise tries to prevent God himself from speaking. In this hell of noise, man disintegrates and is lost; he is broken up into countless worries, fantasies, and fears. In order to get out of these depressing tunnels, he desperately awaits noise so that it will bring him a few consolations. Noise is a deceptive, addictive, and false tranquilizer. The tragedy of our world is never better summed up than in the fury of senseless noise that stubbornly hates silence. This age detests the things that silence brings us to: encounter, wonder, and kneeling before God. 75. Even in the schools, silence has disappeared. And yet how can anyone study in the midst of noise? How can you read in noise? How can you train your intellect in noise? How can you structure your thought and the contours of your interior being in noise? How can you be open to the mystery of God, to spiritual values, and to our human greatness in continual turmoil? Contemplative silence is a fragile little flame in the middle of a raging ocean. The fire of silence is weak because it is bothersome to a busy world.

To achieve SEAL-worthy success, you must: • establish your set point, turning a deep sense of values and purpose into a touchstone that will keep your feet in the sand and your eyes on the goal • develop front-sight focus so nothing can derail you on your way to victory • bulletproof your mission to inoculate your efforts against failure • do today what others won’t so you can achieve tomorrow what others can’t • get mentally and emotionally tough, and eliminate the “quit” option from your subconscious • break things and remake them, improving them through innovation and adaptation • build your intuition to utilize the full range of your innate wisdom and intelligence • think offense, all the time, to surprise your competition and dominate the field • train for life to develop mastery of your physical, mental, emotional, intuitional, and spiritual selves Though many of the

But what if we could make room for difference and space for disagreement in our spiritual communities? What if we could give permission for moral failure and freedom to not be certain, and the chance to gloriously fail without needing those things to become black marks against people or death-penalty offenses? What if we made space for people who are as screwed up as we are?

Pratyahara may be termed the process of separating the mind from the illusions of the senses and turning it more and more upon the contemplation of Reality. The mind must be controlled: it must think only when it is told to think and as it is told to think; it must be directionalized by the will of the individual. When man is master of his thoughts and feelings, when he is in perfect possession of his mind, he has accomplished the fifth step. Today the average person cannot think clearly because interest sways his judgment. He thinks in favor of the things he loves and against the things he hates; he blames some people and exonerates others, when both are guilty of similar offenses. This is because the mind is a servant of the senses and is incapable of free and unprejudiced thought.

In former times, there were certainly offenses against good taste; but these were mostly departures from the orthodox canons of art, and posterity could recognize a certain historical value in them. But the new products showed signs, not only of artistic aberration but of a destructive spiritual degenreation. Here, in the cultural sphere, the signs of the coming political collapse first became apparent.

He (Padre Pio) gave Erminia (one of his many spiritual daughters) the following rules: -Never be pleased with yourself. -Do not complain about offenses perpetrated against you. -Forgive everyone with Christian charity. -Always groan as a poor wretch before your God. -Never marvel at your weakness... -Never exalt in any way your virtues, but ascribe everything to God, and give him all the glory and honor.

A common excuse for self-preservation through disobedience is offense. There is a false sense of self-protection in harboring an offense. It keeps you from seeing your own character flaws because the blame is deferred to another. You never have to face your role, your immaturity, or your sin because you see only the faults of the offender. Therefore, God’s attempt to develop character in you by this opposition is now abandoned. The offended person will avoid the source of the offense and eventually flee, becoming a spiritual vagabond.

It is possible in a city street neighborhood to know all kinds of people without unwelcome entanglements, without boredom, necessity for excuses, explanations, fears of giving offense, embarrassments respecting impositions or commitments, and all such paraphernalia of obligations which can accompany less limited relationships. It is possible to be on excellent sidewalk terms with people who are very different from oneself, and even, as time passes, on familiar public terms with them. Such relationships can, and do, endure for many years, for decades; they could never have formed without that line, much less endured. The form precisely because they are by-the-way to people’s normal public sorties. ‘Togetherness’ is a fittingly nauseating name for an old ideal in planning theory. This ideal is that if anything is shared among people, much should be shared. ‘Togetherness,’ apparently a spiritual resource of the new suburbs, works destructively in cities. The requirement that much shall be shared drives city people apart. When an area of a city lacks a sidewalk life, the people of the place must enlarge their private lives is they are to have anything approaching equivalent contact with their neighbors. They must settle for some form of ‘togetherness,’ in which more is shared with one another than in the life of the sidewalks, or else they must settle for lack of contact. Inevitably the outcome is one or the other; it has to be, and either has distressing results. In the case of the first outcome, where people do share much, they become exceedingly choosy as to who their neighbors are, or with whom they associate at all. They have to become so.

Intercession is warfare—the key to God’s battle plan for our lives. But the battleground is not of this earth. The Bible says, “We are not fighting against humans. We are fighting against forces and authorities and against rulers of darkness and spiritual powers in the heavens above” (Eph. 6:12). Intercessory prayer takes place in this spiritual world where the battles for our own lives, our families, our friends and our nation are won or lost. . . . Through intercession, you can take the offensive in the spiritual battle, building up your community, your nation and your world.

Always Remember That, It Is Only The Warrior Who Has Given His/Her All To Defend Himself/Herself And Protect Dear Ones Wisely, Ethically And Morally, Using All The Non-Violent, Non-Offensive And Purely Defensive Means, Methods, Tactics, Strategies; Spiritually, Mentally & Physically Possible AND YET FAILED (Because Of The Obvious Lack Of Skills, Knowledge Or Wisdom etc.), Who Is Actually The Only One, Who Has The Right To (VERY UNFORTUNATELY) Resort To Defensive-Offensive Or Worse Purely Offensive Means, That Might Even Result In The Death Of The Attacker... And So Is The Only One Who Can Confidently And Justly, But Not Proudly, Justify It....

The book of Revelation was one of the least copied and read books of the New Testament and had difficulty making its way into the canon. In the first four Christian centuries, it was accepted mainly by the churches of the western part of the empire, where some leaders such as Irenaeus, Hippolytus, and Victorinus cited it as an authoritative text. Other writers found its message dangerous and claimed it was forged in the name of the apostle John. In the eastern empire, the book was for the most part not well received, for two reasons. For one thing, many church leaders found its crass materialism offensive. As Christian leaders began to stress the importance of a spiritual union with God rather than carnal, physical rewards for obedience, they considered Revelation hopelessly indebted to a view of leisure and pleasure embraced by the wider culture. The Christian faith was supposed to be different. The book, then, did not represent a revelation of the true God and his Christ.

Our defense against the devil, made possible by Jesus’ death and resurrection and the Holy Spirit’s presence in us, comes in three ways: 1. Preparation: In Ephesians 6:10f, the apostle Paul teaches us to grow in our faith similarly to a soldier putting on armor, so that we may stand firm against the schemes of the devil. Our defense is truth; a right relationship with God; the Gospel of peace, faith, and salvation; and our offensive weapon, the word of God. 2. Discernment: We are gifted by the Holy Spirit to “discern spirits” (1 Cor. 12:10). 3. Active resistance: James 4:7 says that if we resist the devil he will flee from us. Our ability to resist depends on our preparation and our discernment. Our resistance is not passive, but an active and intentional use of the “sword of the Spirit, the word of God.” Jesus modeled this, and the disciples followed suit, as they cast out demons by commanding them in the name of Jesus. We can do the same thing through the power of the same Holy Spirit.

I see at least three reasons why the gospel, as many white Christians understand and proclaim it, causes so few disturbances within our racialized society. The first has to do with the dualistic spirituality that separates people’s souls from their bodies. In this view, the priority of evangelism is to save souls for an eternity with God; everything else is secondary. An evangelistic sermon climaxes with a call to conversion without ever meaningfully addressing the material realities in the new Christian’s life. So this new believer is left to assume that the point of the Christian life is salvation from sin for heaven. A second reason for our culturally palatable evangelism is the hyper-individualism we’ve discussed in previous chapters. Because white Christianity tends to view people as self-contained individuals, we can miss significant relational connections and networks. We are blind, for example, to the cultural privilege into which white people are born in this country. Similarly, the generational oppression and disempowerment attached to the African-American experience is generally invisible to people who believe so strongly in people’s ability to determine their own future. From this individualistic vantage point, inviting people to follow Jesus will almost never disrupt the societal forces that resist the kingdom of God in their lives. Finally, in the previous chapter we observed how race detaches people from place. When Paul began proclaiming the gospel in Ephesus, both the Jews and the Greeks immediately saw how the kingdom of God challenged the deep cultural and religious assumptions of their city. But our detachment from place blinds us to how we have been impacted by our society as well as to how the gospel may very well be an offense to that same society.

This symbolism may well have been based, originally, on some visionary experience, such as happens not uncommonly today during psychological treatment. For the medical psychologist there is nothing very lurid about it. The context itself points the way to the right interpretation. The image expresses a psychologem that can hardly be formulated in rational terms and has, therefore, to make use of a concrete symbol, just as a dream must when a more or less “abstract” thought comes up during the abaissement du niveau mental that occurs in sleep. These “shocking” surprises, of which there is certainly no lack in dreams, should always be taken “as-if,” even though they clothe themselves in sensual imagery that stops at no scurrility and no obscenity. They are unconcerned with offensiveness, because they do not really mean it. It is as if they were stammering in their efforts to express the elusive meaning that grips the dreamer’s attention.62 [316]       The context of the vision (John 3 : 12) makes it clear that the image should be taken not concretistically but symbolically; for Christ speaks not of earthly things but of a heavenly or spiritual mystery—a “mystery” not because he is hiding something or making a secret of it (indeed, nothing could be more blatant than the naked obscenity of the vision!) but because its meaning is still hidden from consciousness. The modern method of dream-analysis and interpretation follows this heuristic rule.63 If we apply it to the vision, we arrive at the following result: [317]       1. The MOUNTAIN means ascent, particularly the mystical, spiritual ascent to the heights, to the place of revelation where the spirit is present. This motif is so well known that there is no need to document it.64 [318]       2. The central significance of the CHRIST-FIGURE for that epoch has been abundantly proved. In Christian Gnosticism it was a visualization of God as the Archanthropos (Original Man = Adam), and therefore the epitome of man as such: “Man and the Son of Man.” Christ is the inner man who is reached by the path of self-knowledge, “the kingdom of heaven within you.” As the Anthropos he corresponds to what is empirically the most important archetype and, as judge of the living and the dead and king of glory, to the real organizing principle of the unconscious, the quaternity, or squared circle of the self.65 In saying this I have not done violence to anything; my views are based on the experience that mandala structures have the meaning and function of a centre of the unconscious personality.66 The quaternity of Christ, which must be borne in mind in this vision, is exemplified by the cross symbol, the rex gloriae, and Christ as the year.

Now if we turn to the Book of Revelation—which we saw as a cause of offense in its apparent celebration of a God of violence—we have to say in all honesty that it is in fact a nonviolent New Testament writing, and profoundly so. ‘The Lamb’ is the general symbolic name given to Jesus in the book, mentioned 29 times, an image of nonviolence and the book’s undisputed hero. The essence of the Lamb is not to use violence. When we first hear of it is ‘standing as if it had been slaughtered’ (5:6): it does not fight, it is slaughtered, and it continues exactly ‘as if it were something slaughtered (i.e. it does not lose this identity). Furthermore its followers do not fight, they also are killed. We learn that the Lamb holds the key to human history, opening its seals to reveal its purpose and meaning, including its intense inner violence. The Lamb is able to do this because it represents a completely different human / divine way of responding, other than that of violence. At the same time, precisely because of this revelation, all hell (literally) breaks out around the Lamb. The old world system—the Beast—does not remain indifferent to the introduction of a new way and the absolute challenge it makes, but reacts with continually redoubled violence. At the end of the book there is a final battle when the Beast and the kings of the earth with their armies are all slain by a figure called the Word of God, by the sword which comes from his mouth. But directly afterwards the new earth and the city of the Lamb welcome and heal these very kings and nations which have just been slain! The only figures not to be restored are the Beast and its prophet which represent the system of violence, the imperial order with its ideological apparatus of cult and worship. No doubt there is a powerful tonality of anger running through the book, against the oppression and murder that the Christian communities were then experiencing at the hands of the Roman Empire. And there is pretty clearly a sense of emotional release offered by the images of destruction and vengeance unleashed against the forces of oppression. But the final structure of the book is redemptive and life-giving, and that has to be admitted in any honest assessment. The duality then is not between a vengeful God and a gentle Jesus, or an initially gentle Jesus and then a violent one, but between an actual world and culture of violence and a core message of forgiveness and nonviolence. The early Christians were sorely oppressed by the former and seeking desperately to hang on to the latter. If they use language and symbolism derived from the former to restore hope in the substance of the latter then the tension is literary and poetic, rather than two moods or identities of God. The book of Revelation was intended to have a cathartic effect on emotion, in order that the Christians who read or heard it could arrive, in their minds and hearts, at the transformed perspective where they welcomed and blessed their enemies. In other words it was and is intended to be therapeutic.3 In contrast the split between Jesus and a God of punishment—which came to full growth in the Middle Ages—is ontological, and can only lead to a fundamental division in the Christian soul, with eternal love on the one hand, and eternal violence on the other. In other words, a spiritual schizophrenia. This

Diplomacy is the ability to manage delicate situations, especially involving people from different cultures, and certainly from differing opinions. Leaders need to be able to reconcile opposing viewpoints without giving offense or compromising principle. A leader should be able to project into the life and heart and mind of another, then setting aside personal preferences, deal with the other in a fashion that fits the other best. These skills can be learned and developed. A leader needs the ability to negotiate differences in a way that recognizes mutual rights and intelligence and yet leads to a harmonious solution. Fundamental to this skill is understanding how people feel, how people react.

But didn’t you love that ‘take off their bibs and buckle on their tool belts’ bit? Liz’d be great here because the AUUCC is such a wine-and-cheese-tasting society.” “I actually found that ‘tool belt’ business offensive,” said Adrian. “It implies that anyone who doesn’t volunteer is a baby who can’t feed herself. But some people wear a tool belt all week, and they come to church worn out, in need of spiritual replenishment.” “To call any church ‘a wine-and-cheese-tasting society’ is degrading,” said Charlotte. “For some single and older people, church is their social life—and that’s a very important function churches serve.

Real love is about connection and respect. You have to be emotionally and spiritually disconnected from someone to be able to cheat on them. For a cheater to say, “No, I did not love you then; I callously betrayed you,” would be the truth. And that is a lot harder for a chump to overcome than the cheater copping to the lesser offense that they behaved badly, but “always loved you.

Had not the guilt of Adam’s offense been charged to his posterity, none would die in infancy. Yet it does not necessarily follow that any who expire in early childhood are eternally lost. That they are born into this world spiritually dead, alienated from the life of God, is clear; but whether they die eternally, or are saved by sovereign grace, is probably one of those secret things which belong to the Lord.

In everyday life we know that someone who is a true lover is very different from someone who is a pretender or a playboy. We know that true love should not be motivated at all by self- interest. And such is God’s love for us. It is a love that seeks the very best for us; it is sacrificial; it never stops giving. Perhaps the closest we can come to understanding the essence and quality of God’s love for us—though it is still a faint reflection of the reality—is the way in which we love our children. We bring these helpless, fragile little things home from the hospital and we love them. They have not done anything to deserve our love, indeed they are totally incapable of doing anything for us, yet we love them. From the moment we become a parent we know that from now on, life will pretty much revolve around our child and often they will inconvenience us in ways we can only dream of! Yet, we never stop loving them—really loving them. Parents and their children are a model to help us understand the way in which our Heavenly Father God really loves each one of us. As we think about how unconditionally we love our children and begin to grasp how complete and unconditional the Father’s love for us is, we can begin to scratch the surface of His grace and understand a little of the motivation behind God’s unmerited offer of salvation and forgiveness for our sins. Despite a lot of good teaching on the subject in the Church over the years, many Christians are still mystified by grace. They fail to live in the richness of it themselves and they fail to show grace to others. Many are still trapped by a performance-based theology that thinks God’s love must be earned or deserved. They think that if they behave well and perform good works for God then He will love them more. This is so far from the truth! God cannot love us any more nor any less than He does now, and He longs for us to live in the place of grace where we understand that He gives His love to us freely. God’s love and grace are gifts for us to receive. Do we ever deserve them? No! We are totally undeserving, but we are the undeserving who are the apple of His eye. GRACE AND FORGIVENESS The title of this book Grace and Forgiveness is purposefully chosen because the issue of God’s grace is vitally intertwined with the issue of forgiveness. They are not simply two distinct aspects of our spiritual life that we have decided to place together in the same book. When we come into a real understanding of the extent of God’s grace towards us and what that means, we begin to see how vital and necessary it is that we pass that grace and love on to others. Grace becomes an irresistible force in our lives. When properly understood, the “unfairness” and “injustice” of God’s grace towards us is deeply shocking, even offensive to our human understanding, as we will see. But in the same way that God lavishly and extravagantly pours His grace out upon our lives, He is calling us to learn how to show grace to others by forgiving those who truly don’t deserve it. The great discovery of forgiveness is that, through a selfless act, we open ourselves up to a greater outpouring of the blessing of God on our lives. There are two important things that every Christian needs to realize at some point in their journey as a believer, preferably sooner rather than later! The first is that our God is very big and very powerful and there is nothing that He cannot do. The second is that He is very loving and compassionate towards us. The Bible says that “God is love”. This is not a statement about what He does, but about who He is. He is the very embodiment of perfect, flawless love. His heart for us is to see us living our spiritual lives where we are operating with the dynamics of His Kingdom, just as Jesus did. It is a Kingdom of love, filled with faith, aware of the bigness of our God; aware of His willingness to interact with us and do things for us as we act in loving obedience to Him.

Call it archaic, but I think confession is liberation. It is easy to think that in injustice only the oppressed have their freedom to gain. In truth, the liberation of the oppressor is also at stake. Whether it’s the privilege we’ve inherited or space we’ve stolen, what began as guilt will mutate into shame, which is much more sinister and decidedly heavier on the soul. It doesn’t just weigh on the heart; it slithers into the gap of every joint, making everything swollen and tender. We learn to walk differently in order to carry the shame, but then we become prone to manipulate things like nearness and connection just to relieve our own swelling. When wounders, finally becoming exhausted of their dominion, dismantle their delusion of heroism or victimhood and begin to tell the truth of their offense, a sacred rest becomes available to them. You are no longer fighting to suspend the delusion of self. You can just lie down and be in your own flawed skin. And as you rest, the conscience you were born with slowly begins to regenerate, and your mobility changes. You walk past the shattered porch light without your nose to the ground. You can look your father in the eyes. You realize there are other ways to move in the world. It’s not only relief, it’s freedom. Truth-telling is critical to repair. But confession alone—which tends to serve the confessor more than the oppressed—will never be enough. Reparations are required. To expect repair without some kind of remittance would be injustice doubled. What has been stolen must be returned. This is not vengeance, it’s restoration. Maybe you know the verse that says if someone slaps you on the right cheek, turn and bare your left cheek to them too. But before all that, Exodus says eye for eye, tooth for tooth, burn for burn. Payment, consequence. Any injustice demands something of us. But the only thing more healing than forcing someone to pay is when a person chooses to pay by their own conviction. I have always wondered why Christ had to die. If we needed saving, if wrath was to be had, couldn’t God just snap his fingers or send a great wind or blink and have everything wrong made right again? Why is it nothing but the blood? Nothing else? This will always be strange to me. But if it’s true, the law is cosmic and eternal. Maybe it’s written into everything, and even God themself is not too bold to undo the way things were meant to be. Maybe they needed to show us what the most tragic and noble reparation could look like, the sacrifice of life itself, so we might learn the courage to choose to make repairs when our moments come. But some will die in their cowardice.

One more thing that stands in the middle of the road of easy-believism is the truth of the sovereignty of God. Years ago, I used to hear people say, “Don’t ever preach the doctrine of the sovereignty of God when you have nonbelievers in the audience.” People literally warned me against that. But here is another offensive bit of news for the unbeliever: God is sovereign, and you are not. You are not the captain of your soul or the master of your fate. You do not hold your destiny in your own hand. According to 1 Corinthians 1:24, those who believe are those whom God calls and sovereignly draws. God calls them because He has chosen them (v. 27), eklegomi, picked them out for Himself. The word appears again in verse 28. How could anybody get saved under those terms? You’ve got nothing left! You’re absolutely stripped of everything. Verse 30: “But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption.” So, if it’s all God’s doing anyway, why would I tamper with the message? Why would I try to manipulate the results? Verse 31: “He who glories, let him glory in the LORD.” My friend R. C. Sproul has said that “God’s favorite doctrine is sovereignty, and if you were God, it would be yours too.” A wonderful sentiment like that helps offset the sick feeling I get when I hear contemporary evangelicals attack the sovereignty of God. His elective purpose is salvation, because if God isn’t saving people, they won’t be saved. This is a hard truth that many prominent evangelicals deny, stealing glory from God and overestimating the ability of the spiritually dead!

THE DREADFUL DOCTRINE One more thing that stands in the middle of the road of easy-believism is the truth of the sovereignty of God. Years ago, I used to hear people say, “Don’t ever preach the doctrine of the sovereignty of God when you have nonbelievers in the audience.” People literally warned me against that. But here is another offensive bit of news for the unbeliever: God is sovereign, and you are not. You are not the captain of your soul or the master of your fate. You do not hold your destiny in your own hand. According to 1 Corinthians 1:24, those who believe are those whom God calls and sovereignly draws. God calls them because He has chosen them (v. 27), eklegomi, picked them out for Himself. The word appears again in verse 28. How could anybody get saved under those terms? You’ve got nothing left! You’re absolutely stripped of everything. Verse 30: “But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption.” So, if it’s all God’s doing anyway, why would I tamper with the message? Why would I try to manipulate the results? Verse 31: “He who glories, let him glory in the LORD.” My friend R. C. Sproul has said that “God’s favorite doctrine is sovereignty, and if you were God, it would be yours too.” A wonderful sentiment like that helps offset the sick feeling I get when I hear contemporary evangelicals attack the sovereignty of God. His elective purpose is salvation, because if God isn’t saving people, they won’t be saved. This is a hard truth that many prominent evangelicals deny, stealing glory from God and overestimating the ability of the spiritually dead!

6:10–18 Spiritual Warfare, FAITH’S WARFARE. Paul admonishes us to put on the whole armor of God in order to stand against the forces of hell. It is clear that our warfare is not against physical forces, but against invisible powers who have clearly defined levels of authority in a real, though invisible, sphere of activity. Paul, however, not only warns us of a clearly defined structure in the invisible realm; he instructs us to take up the whole armor of God in order to maintain a “battle-stance” against this unseen satanic structure. All of this armor is not just a passive protection in facing the enemy; it is to be used offensively against these satanic forces. Note Paul’s final directive: we are to “pray in the Spirit at all times and on every occasion” (v. 18). Thus, prayer is not so much a weapon, or even a part of the armor, as it is the means by which we engage in the battle itself and the purpose for which we are armed. To put on the armor of God is to prepare for battle. Prayer is the battle itself, with God’s Word being our chief weapon employed against Satan during our struggle. (*/2 Kgs 6:8–17) D.E.

The more Christocentric one's theology, the more offensive this OT punisher-god appears—and if we are honest, he does appear. If, as the NT insists, the true God is exactly like Jesus, and always has been (Mal 3:6; Heb 13:8), then what has the Father-God of Jesus to do with Joshua or Samuel's Warrior God (1 Sam 15), demanding the extermination or enslavement of whole races? Thus, Weil draws a stark boundary between Jehovah's power and Jesus' refusal of power: Jehovah made the same promises to Israel that the Devil made to Christ. God is only all-powerful here below for saving those who desire to be saved by Him. He has abandoned all the rest of his power to the Prince of this world and to inert matter. He has no power other than spiritual.

This is not suitable for me”- to say this is indeed madness, it is nothing but egoism. To say ‘will not suit’ is an offense.

in the Christian view of things, forgiveness is never detached from the cross. In other words, forgiveness is never the product of love alone, still less of mawkish sentimentality. Forgiveness is possible only because there has been a real offense, and a real sacrifice to offset that offense.

Knowledge of your True Self gradually places your life in a big and ever bigger frame. Then the small stuff can no longer hurt you or define you for the long term. Therapy is not equipped to call the small stuff into question—things like ever higher pay, more vacation days, not being noticed, taking offense. That is the job of religion, the ultimate clearinghouse, and why spiritual direction is a different discipline than therapeutic counseling is. You can do both, as I do. Good spiritual direction will highly simplify and clarify your therapy, and good therapy will ground any spiritual direction in honesty and necessary shadow boxing. Good therapy will allow you to cope with greater serenity and efficiency because you will learn how to do your human job well and with personal satisfaction. True spiritual direction can link that human job with your divine job without dismissing the human job in the least.

His theory on the matter is quite original. He maintains that spiritual progress can only occur in a world of leisure. What do you think about that?' 'A world of leisure, truly!' Chawki exclaimed. 'I don't understand. Please explain what you mean.' 'It's quite simple,' said Medhat. 'From the beginning man's hardworking fate has made him unable to conceive of an ideal that is not material and does not correspond to his needs and his safety. All he thinks about is earning a living; this is what he is taught from childhood on. His only aim is to become cleverer and more of a bastard than everyone else. During his entire life, he uses his ingenuity to provide food for himself and, once he has eaten his fill, to invent some sordid ambition for himself. When, then, does he have time to elevate his spirit and his mind? The tiniest thought along these lines is considered a criminal offense, immediately punishable by disapproval and starvation. Therefore, I venture to affirm that only people of leisure can attain a way of thinking that is truly civilized.

It is very easy to be spiritual inside a religious group but true faith is practiced when you love the ignorant and the atheists, despite their ridicule and offenses, and without the need to convert them to your beliefs.

This structure determines the various functions of the Ego. The most important of the functions are the following:  The Ego strives to protect, sustain and expand itself,  The Ego functions in survival mode. One of the most important strategies of the Ego to sustain and reinforce itself is the experience of "I am right.” This is the identification of an idea, position, evaluation. Nothing gives the Ego more power than experiencing that "I am right.” One of the favorite self-reinforcing strategies of the Ego is complaining. Complaining implies the sense that "I am right.” When another Ego refuses to accept that "I am right,” it is an offense to the complaining Ego, which. in turn, further reinforces its self-awareness. The statement that the Ego functions in a survival mode means that it continually struggles to remain "psychologically alive,” so it regards other Egos as rivals or even enemies. It is the desire of the Ego to be right, and thus overcome the other, ensuring its own superiority. The

Grant me, Lord, to know what I ought to know, to love what I ought to love, to praise what delights you most, to value what is precious in your sight, and to hate what is offensive to you. Amen. —Thomas à Kempis

Leaders need to be able to reconcile opposing viewpoints without giving offense or compromising principle. A leader should be able to project into the life and heart and mind of another, then setting aside personal preferences, deal with the other in a fashion that fits the other best. These skills can be learned and developed. A leader needs the ability to negotiate differences in a way that recognizes mutual rights and intelligence and yet leads to a harmonious solution. Funadmental to this skill is understanding how people feel, how people react.

George Mumford, a Newton-based mindfulness teacher, one such moment took place in 1993, at the Omega Institute, a holistic learning center in Rhinebeck, New York. The center was hosting a retreat devoted to mindfulness meditation, the clear-your-head habit in which participants sit quietly and focus on their breathing. Leading the session: meditation megastar Jon Kabat-Zinn. Originally trained as a molecular biologist at MIT, Kabat-Zinn had gone on to revolutionize the meditation world in the 1970s by creating a more secularized version of the practice, one focused less on Buddhism and more on stress reduction and other health benefits. After dinner one night, Kabat-Zinn was giving a talk about his work, clicking through a slide show to give the audience something to look at. At one point he displayed a slide of Mumford. Mumford had been a star high school basketball player who’d subsequently hit hard times as a heroin addict, Kabat-Zinn explained. By the early 1980s, however, he’d embraced meditation and gotten sober. Now Mumford taught meditation to prison inmates and other unlikely students. Kabat-Zinn explained how they were able to relate to Mumford because of his tough upbringing, his openness about his addiction — and because, like many inmates, he’s African-American. Kabat-Zinn’s description of Mumford didn’t seem to affect most Omega visitors, but one participant immediately took notice: June Jackson, whose husband had just coached the Chicago Bulls to their third consecutive NBA championship. Phil Jackson had spent years studying Buddhism and Native American spirituality and was a devoted meditator. Yet his efforts to get Michael Jordan, Scottie Pippen, and their teammates to embrace mindfulness was meeting with only limited success. “June took one look at George and said, ‘He could totally connect with Phil’s players,’ ’’ Kabat-Zinn recalls. So he provided an introduction. Soon Mumford was in Chicago, gathering some of the world’s most famous athletes in a darkened room and telling them to focus on their breathing. Mumford spent the next five years working with the Bulls, frequently sitting behind the bench, as they won three more championships. In 1999 Mumford followed Phil Jackson to the Los Angeles Lakers, where he helped turn Kobe Bryant into an outspoken adherent of meditation. Last year, as Jackson began rebuilding the moribund New York Knicks as president, Mumford signed on for a third tour of duty. He won’t speak about the specific work he’s doing in New York, but it surely involves helping a new team adjust to Jackson’s sensibilities, his controversial triangle offense, and the particular stress that comes with compiling the worst record in the NBA. Late one April afternoon just as the NBA playoffs are beginning, Mumford is sitting at a table in O’Hara’s, a Newton pub. Sober for more than 30 years, he sips Perrier. It’s Marathon Monday, and as police begin allowing traffic back onto Commonwealth Avenue, early finishers surround us, un-showered and drinking beer. No one recognizes Mumford, but that’s hardly unusual. While most NBA fans are aware that Jackson is serious about meditation — his nickname is the Zen Master — few outside his locker rooms can name the consultant he employs. And Mumford hasn’t done much to change that. He has no office and does no marketing, and his recently launched website, mindfulathlete.org, is mired deep in search-engine results. Mumford has worked with teams that have won six championships, but, one friend jokes, he remains the world’s most famous completely unknown meditation teacher. That may soon change. This month, Mumford published his first book, The Mindful Athlete, which is part memoir and part instruction guide, and he has agreed to give a series of talks and book signings

The spiritual warfare is defensive, not offensive, because the Lord Jesus has already fought the battle and won the victory. The work of the church on the earth is simply to maintain the Lord’s victory. The Lord has already won the battle, and the church is here to maintain His victory. The church’s work is not to overcome the devil but to resist him who has already been overcome by the Lord.

Instead of going about His business and allowing satan to choose the time and place of attack, Jesus took the initiative and went on the offensive immediately after His baptism.

God is blessing the church in China with extraordinary growth. However, when Chinese churches and ministers who had experienced God’s blessing in their rural ministries entered the mushrooming cities of China and tried to minister and communicate the gospel in the same ways that had been blessed in the countryside, they saw less fruitfulness. Over a decade ago, several Dutch denominations approached us. While they were thriving outside of urban areas, they had not been able to start new, vital churches in Amsterdam in years — and most of the existing ones had died out. These leaders knew the gospel; they had financial resources; they had the desire for Christian mission. But they couldn’t get anything off the ground in the biggest city of their country.2 In both cases, ministry that was thriving in the heartland of the country was unable to make much of a dent in the city. It would have been easy to say, “The people of the city are too spiritually proud and hardened.” But the church leaders we met chose to respond humbly and took responsibility for the problem. They concluded that the gospel ministry that had fit nonurban areas well would need to be adapted to the culture of urban life. And they were right. This necessary adaptation to the culture is an example of what we call “contextualization.”3 SOUND CONTEXTUALIZATION Contextualization is not — as is often argued — “giving people what they want to hear.”4 Rather, it is giving people the Bible’s answers, which they may not at all want to hear, to questions about life that people in their particular time and place are asking, in language and forms they can comprehend, and through appeals and arguments with force they can feel, even if they reject them. Sound contextualization means translating and adapting the communication and ministry of the gospel to a particular culture without compromising the essence and particulars of the gospel itself. The great missionary task is to express the gospel message to a new culture in a way that avoids making the message unnecessarily alien to that culture, yet without removing or obscuring the scandal and offense of biblical truth. A contextualized gospel is marked by clarity and attractiveness, and yet it still challenges sinners’ self-sufficiency and calls them to repentance. It adapts and connects to the culture, yet at the same time challenges and confronts it. If we fail to adapt to the culture or if we fail to challenge the culture — if we under- or overcontextualize — our ministry will be unfruitful because we have failed to contextualize well.

Our first problem is that our attitude toward sin is more self-centered than God-centered. We're more concerned about our own "victory" over sin than we are about the fact that our sins grieve God's heart. We cannot tolerate failure in our struggle with sin chiefly because we are success-oriented, not because we know it's offensive to God.

No, confession works only when we take explicit, concrete steps that walk us away from committing the same offense again.

Ephesians 2:1-10 At one time you were like a dead person because of the things you did wrong and your offenses against God. 2You used to act like most people in our world do. You followed the rule of a destructive spiritual power. This is the spirit of disobedience to God’s will that is now at work in persons whose lives are characterized by disobedience. 3At one time you were like those persons. All of you used to do whatever felt good and whatever you thought you wanted so that you were children headed for punishment just like everyone else. 4- 5However, God is rich in mercy. He brought us to life with Christ while we were dead as a result of those things that we did wrong. He did this because of the great love that he has for us. You are saved by God’s grace!

However wicked the betrayal may be, stop giving in to feelings of resentment toward them and pardon the offense. Stop playing reruns of the day you were betrayed.  Your mind is far too precious to allow the sewage of un-forgiveness to stagnate and eventually stink up your life. Forgiveness is a pathway to spiritual growth as well as physical and emotional well-being.

One of the greatest offenses that someone can give a Christian in tribulation, is to say to them: “This is the judgment of God upon your life.” We look for all of the super-spiritual reasons in order to justify what is going on in our lives. Anything is better, than to accept the word “judgment.

retreat in order to charge with greater strength, and to kill the enemy with one fatal blow! This teaches you to withdraw frequently into yourself. Recall your insignificance, your inability to accomplish anything. You will then place great confidence in the almighty power of God, so that you will be able, through His grace, to attack and conquer the passions that oppose you. Here you must implore: “My Lord, My God! Jesus! Mary! Do not abandon your soldier! Do not permit me to be conquered by this temptation!” Whenever the enemy gives you a breathing spell, call up your understanding to reinforce your will. Strengthen it with motives that will raise its courage and give it new life for the fight. For example, if you are unjustly accused or harmed in some other way, and, in desperation, are tempted to lose all patience, try to check yourself by reflecting on these points: 1. Consider whether you might not deserve the unpleasantness you are undergoing, and whether you have not brought it upon yourself. If you are in any way to blame, it is proper that you patiently endure the agony of the wound which you yourself have occasioned. 2. However, if you are not guilty on this score, glance back at some past offenses for which divine justice has not yet inflicted a punishment, and for which you have not sufficiently expiated by a voluntary penance. When you see that God, in His infinite mercy, instead of a long punishment in purgatory, or even an eternal one in hell, has decreed but an easy and momentary one in this life, accept it, not merely with resignation, but with joyous thanksgiving.

God pushes us to offense—without explanation—and asks us the same question Jesus asked His disciples, ‘Do you also want to go away?’ And then we have a choice. We either believe or we don’t. We either let Him be God, or we put Him in a box.

The way to enjoy indestructible peace and joy is to determine: 1.) to do whatever God commands, however difficult. 2.) to endure whatever God appoints, however severe. 3.) to obtain whatever God promises, however seemingly unobtainable. 4.) to die daily, however costly the crucifixion. 5.) to love my enemies, however misunderstood in this. 6.) to pray without ceasing, and in everything give thanks. This will give one a healthy soul, and a conscience void of offense before God and man.

As we continue on the path, we find that thoughts we could easily tolerate with a less developed consciousness become increasingly intolerable and offensive to a more advanced consciousness. 


I choose now to be strong in the Lord and in the power of His might. I confess that I am in the Lord and thus, am located in the power of His might. I choose to put on the whole armor that God has provided me, in order that I might stand against the methods of the enemy. I know that the battle is not with flesh and blood but against principalities, powers, rulers of darkness, and spiritual wickedness in high places. Therefore I stand to accept the armor, which is mine in Jesus . . . I put on the breastplate of righteousness, the Lord Jesus Christ. He is made unto me righteousness. I am made righteous in Him. I put on the girdle of truth. I accept the fact that Jesus is Truth and that Truth has made me free. I refuse deception and I accept the truth. I slip into the footwear of preparation in the Gospel. I am now ready to walk with Him. I put on the helmet of salvation. The certainty of my salvation covers and protects my mind and my outlook. I stand in that certainty now! I take up the shield of faith. I now trust in the trustworthiness of God! I am covered from head to toe so that Satan’s fiery darts cannot touch me . . . I now take my offensive weapon, the Word of God . . . declaring it to be true without error, reliable, powerful, and alive—God’s word to me! And now I am dressed from head to foot for battle.10

Grace is even powerful enough to heal offenses, resentment, hatred, and any deep, bitter root in your soul. Look at this proof: Exercise foresight and be on the watch to look [after one another], to see that no one falls back from and fails to secure God’s grace (His unmerited favor and spiritual blessing), in order that no root of resentment (rancor, bitterness, or hatred) shoots forth and causes trouble and bitter torment, and the many become contaminated and defiled by it. —HEBREWS 12:15 I love this verse for so many reasons. First of all, it admonishes me never to fall back from grace, because when grace is operating in my life, it can prevent bitter roots from growing in my soul. When you let bitterness, resentment, rancor, or hatred gain a foothold in your life, trouble and torment follow. The root of the word trouble in Hebrews 12:15 is ochleō in the Greek. It means “to be vexed, molested, troubled: by demons.”16 Don’t forget that a soul wound causes you to have something in common with the enemy. Your wounded soul gives Satan the legal right to vex, molest, and trouble you. But grace heals the roots of bitterness in your inner man and kicks the devil to the curb.

Are you playing offense in your marriage? Or are you playing a prevent defense that leaves romance on the sidelines? Are you parenting reactively or proactively? Do you have a spiritual growth plan? Are you working for a paycheck or stewarding your God-given gifts pursuing a God-ordained dream? Are you trying to break even spiritually by avoiding sin? Or are you going for broke by invading the darkness with the light and love of Jesus Christ?

Tapas is any practice that pushes the mind against its own limits, and the key ingredient of tapas is endurance. Thus in the archaic Rig-Veda (10.136), the long-haired ascetic or keshin is said to “endure” the world, to “endure” fire, and to “endure” poison.1 The keshin is a type of renouncer, a proto-yogin, who is a “wind-girt” (naked?) companion of the wild God Rudra (Howler). He is said to “ascend” the wind in a God-intoxicated state and to fly through space, looking down upon all things. But the name keshin harbors a deeper meaning, for it also can refer to the Sun whose “long hair” is made up of the countless rays that emanate from the solar orb and reach far into the cosmos and bestow life on Earth. This is again a reminder that the archaic Yoga of the Vedas revolves around the Solar Spirit, who selflessly feeds all beings with his/her/its compassionate warmth. The early name for the yogin is tapasvin, the practitioner of tapas or voluntary self-challenge. The tapasvin lives always at the edge. He deliberately challenges his body and mind, applying formidable will power to whatever practice he vows to undertake. He may choose to stand stock-still under India’s hot sun for hours on end, surrounded by a wall of heat from four fires lit close by. Or he may resolve to sit naked in solitary meditation on a windswept mountain peak in below-zero temperatures. Or he may opt to incessantly chant a divine name, forfeiting sleep for a specified number of days. The possibilities for tapas are endless. Tapas begins with temporarily or permanently denying ourselves a particular desire—having a satisfying cup of coffee, piece of chocolate, or casual sex. Instead of instant gratification, we choose postponement. Then, gradually, postponement can be stepped up to become complete renunciation of a desire. This kind of challenge to our habit patterns causes a certain degree of frustration in us. We begin to “stew in our own juices,” and this generates psychic energy that can be used to power the process of self-transformation. As we become increasingly able to gain control over our impulses, we experience the delight behind creative self-frustration. We see that we are growing and that self-denial need not necessarily be negative. The Bhagavad-Gītā (17.14–16) speaks of three kinds of austerity or tapas: Austerity of body, speech, and mind. Austerity of the body includes purity, rectitude, chastity, nonharming, and making offerings to higher beings, sages, brahmins (the custodians of the spiritual legacy of India), and honored teachers. Austerity of speech encompasses speaking kind, truthful, and beneficial words that give no offense, as well as the regular practice of recitation (svādhyāya) of the sacred lore. Austerity of the mind consists of serenity, gentleness, silence, self-restraint, and pure emotions.

Stop going back down those alleyways of offense and bitterness. All you will find down those back streets are fights and battles that will lead to more hurting and wounding. Stop holding accounts of what you think the past owes you. Give those to the Lord, and allow Him to lead you to the place of fruitful joy that He has prepared for you.

Jesus desires to heal our wounds. But we often do not let Him heal them because it is not the easiest road to take. It is the path of humility and self-denial that leads to healing and spiritual maturity. It is the decision to make another’s well-being more important than your own, even when that person has brought you great sorrow.

He whom presently you scorn was once transcendent, over even you. He who is presently human was incomposite. He remained what he was; what he was not, he assumed. No “because” is required for his existence in the beginning, for what could account for the existence of God? But later he came into being because of something, namely for your salvation, yours, who insulted him and despised his Godhead for that very reason, because he took on your thick corporeality. Through the medium of the mind he had dealings with the flesh, being made that God on earth….He was carried in the womb, but acknowledged by a prophet yet unborn himself, who leaped for joy at the presence of the Word for whose sake he had been created. He was wrapped in swaddling bands, but at the Resurrection he unloosed the swaddling bands of the grave. He was laid in a manger, but was extolled by angels, disclosed by a star and adored by Magi. Why do you take offense at what you see, instead of attending to its spiritual significance?

We think we are our thoughts. We have become addicted to our ever-present thought chatter. It fabricates the narration of our days, critiquing the people around us, noting offenses, bludgeoning ourselves for perceived flaws, worrying about the electric bill, planning our weekend, assembling our shopping lists. What if we could just make it stop? Stop for a blessed few moments of internal silence? Ten glorious minutes of peace? It is possible, although difficult to learn. It requires considerable practice. But it is possible, and so worth the effort. Taming the incessant babble of our brain is the secret to the deepest joy. It is a key to spiritual awakening and growing closer to God.

Satan hates you. But for the most part, he pays you no mind as long as you are entangled in sin and struggling with shame. He likes you lethargic and ineffective. He prefers it when you struggle with migraines and emotional instability, when you are irritated with your spouse and your kids and your coworkers. He loves it when you blow up at your family or friends over a sugar-induced spike and crash. However, when you turn to Christ for His free and freeing power, Satan takes offense and goes on the offensive. He hates it when you fast and pray because he knows that each time you go to God rather than to sugar to fill your longings, the Spirit of God floods into the empty places in your heart and life. Satan hates losing ground. When you started your forty-day fast from sugar, you may have anticipated temptation, but you may not have expected the tempter himself.

Any use whatsoever of matrimony exercised in such a way that the act is deliberately frustrated in its natural power to generate life is an offense against the law of God and of nature, and those who indulge in such are branded with the guilt of a grave sin.

Can you recall victories in your life or do you feel pretty bloodied and bruised lately? I have good news-you have dynamic resources available. Remember, we put our foot on the neck of the enemy because Christ's foot is already there. The battlefield is the human mind, and Satan knows he has already been defeated. The Bible, in Ephesians 6, defines the full armor of God that believers can employ both defensively and offensively. "However," Rev. Campos writes, "having authority legally and using it experientially can be two very different things." Warriors offers a comprehensive study of the nature of spiritual warfare, the weapons provided for victory, and the simple yet profound truth believers must embrace in faith: Jesus totally conquered Satan and all demonic forces at Calvary. The victory has been won! Satan's authority over us has been removed, but we have to enforce that defeat.

The offended ones feel the need to offend back those who they think have offended them, creating defensiveness on the part of the presumed offenders, which often becomes a new offensive—ad infinitum. There seems to be no way out of this self-defeating and violent Ping-Pong game—except growing up spiritually.

Forgiveness always runs deeper than the offense that requires its presence.

Only the Lord God unconditionally cherishes human beings. Only the Lord God forgives all our offenses and teaches us how to forgive ourselves. Only the Lord God provides everything he demands. Only the Lord God offers the life of his own Son for the salvation of his people.

In the end, hyper-individualism doesn’t make people self-sufficient and secure. It obliterates emotional and spiritual security by making everything conditional. It makes people extremely sensitive to the judgments of others and quick to take offense when they feel slighted.

In this world, if you like anything other than the Self (The Soul), it becomes vishaya – object of pleasure. From the moment you consider it worthy of liking; the veils of ignorance build up. And so you can never see its offensiveness.

Trials and testings locate a person. In other words, they determine your spiritual position. They reveal the true condition of your heart.

One argument that I shall make in this book is that the very notion that a rational agent in full possession of his or her faculties could, in any meaningful sense, freely reject God absolutely and forever is a logically incoherent one. Another is that, for this and other reasons, a final state of eternal torment could be neither a just sentence pronounced upon nor a just fate suffered by a finite being, no matter how depraved that being might have become. Still another is that, even if that fate were in some purely abstract sense “just,” the God who would permit it to become anyone’s actual fate could never be perfectly good—or, rather, as Christian metaphysical tradition obliges us to phrase it, could never be absolute Goodness as such—but could be at most only a relative calculable good in relation to other relative calculable goods. And yet another is that the traditional doctrine of hell’s perpetuity renders other aspects of the tradition, such as orthodox Christology or the eschatological claims of the Apostle Paul, ultimately meaningless. If all of this seems obscure, which at this point it should, I hope it will have become clear by the end of the book. I cannot be certain that it will have done so, however, because Christians have been trained at a very deep level of their thinking to believe that the idea of an eternal hell is a clear and unambiguous element of their faith, and that therefore the idea must make perfect moral sense. They are in error on both counts, as it happens, but a sufficiently thorough conditioning can make an otherwise sound mind perceive even the most ostentatiously absurd proposition to be the very epitome of rational good sense. In fact, where the absurdity proves only slight, the mind that has been trained most thoroughly will, as often as not, fabricate further and more extravagant absurdities, in order to secure the initial offense against reason within a more encompassing and intoxicating atmosphere of corroborating nonsense. Sooner or later, it will all seem to make sense, simply through ceaseless repetition and restatement and rhetorical reinforcement. The most effective technique for subduing the moral imagination is to teach it to mistake the contradictory for the paradoxical, and thereby to accept incoherence as profundity, or moral idiocy as spiritual subtlety. If this can be accomplished with sufficient nuance and delicacy, it can sustain even a very powerful intellect for an entire lifetime. In the end, with sufficient practice, one really can, like the White Queen, learn to believe as many as six impossible things before breakfast.

O Jesus, this is for love of Thee, for the conversion of sinners, and in reparation for offenses committed against the Immaculate Heart of Mary.