Renovation Of The Heart Quotes

We don't believe something by merely saying we believe it, or even when we believe that we believe it. We believe something when we act as if it were true.

A carefully cultivated heart will, assisted by the grace of God, foresee, forestall, or transform most of the painful situations before which others stand like helpless children saying “Why?

Actions are not impostions on who we are, but are expressions of who we are. They come out of our heart and the inner realities it supervises and interacts with

A great part of the disaster of contemporary life lies in the fact that it is organized around feelings. People nearly always act on their feelings, and think it only right. The will is then left at the mercy of circumstances that evoke feelings. Christian spiritual formation today must squarely confront this fact and overcome it.

The meek don't give up their power to "win" in order to be godly--they give up using their power to harm.

Spending time with God will fill vacant places in our lives.

...Jesus did not send his students out to start governments or even churches as we know them today... They were, instead, to establish beachheads of his person, word, and power in the midst of a failing and futile humanity.

He saves us by realistic restoration of our heart to God and then by dwelling there with his Father through the distinctively divine Spirit. The heart thus renovated and inhabited is the only real hope of humanity on earth.

But taking love itself—God’s kind of love—into the depths of our being through spiritual formation will, by contrast, enable us to act lovingly to an extent that will be surprising even to ourselves, at first.

Spiritual formation in Christ moves toward a total interchange of our ideas and images for his.

The hidden dimension of each human life is not visible to others, nor is it fully graspable even by ourselves. We usually know very little about the things that move in our own soul, the deepest level of our life, or what is driving it. Our “within” is astonishingly complex and subtle—even devious. It takes on a life of its own. Only God knows our depths, who we are, and what we would do.

Old ways of doing things cease to be effective, though they may have been very powerful in the past. There arises a very real danger that we will set ourselves in opposition to what God truly is doing now and aims to do in the future.

Christian spiritual formation rests on this indispensable foundation of death to self and cannot proceed except insofar as that foundation is being firmly laid and sustained.

Single-minded and joyous devotion to God and his will, to what God wants for us-and to service to him and to others because of him-is what the will transformed into Christliheness looks like.

The revolution of Jesus is in the first place and continuously a revolution of the human heart or spirit. It did not and does not proceed by means of the formation of social institutions and laws, the outer forms of our existence, intending that these would then impose a good order of life upon people who come under their power. Rather, his is a revolution of character, which proceeds by changing people from the inside through ongoing personal relationship to God in Christ and to one another. It is one that changes their ideas, beliefs, feelings, and habits of choice, as well as their bodily tendencies and social relations. It penetrates to the deepest layers of their soul.

Modern prophets say that our economics have failed us. No! It is not our economics which have failed; it is man who has failed-man who has forgotten God. Hence no manner of economic or political readjustment can possibly save our civilization; we can be saved only by a renovation of the inner man, only by a purging of our hearts and souls; for only by seeking first the Kingdom of God and His Justice will all these other things be added unto us.

The so-called “right to privacy” of which so much is made in contemporary life is in very large measure merely a way of avoiding scrutiny in our wrongdoing.

The architecture of memories: constructed by the mind, renovated by the heart.

Knowledge may make us smart, and power may make us mighty. But love makes us great.

God is bigger than any of life's fires that we face.

The renovation and mending process will be worth every ounce of energy spent to become more godly from the inside out.

Wherever change takes me, I want to meet God there and worship Him with my thoughts and actions and words and deeds.

A faithful steward loves God first.

A godly leader will be effective only as much as he stays connected to the great and awesome God and follows His lead.

To “grow in grace” means to utilize more and more grace to live by, until everything we do is assisted by grace. Then, whatever we do in word or deed will all be done in the name of the Lord Jesus (Colossians 3:17). The greatest saints are not those who need less grace, but those who consume the most grace, who indeed are most in need of grace—those who are saturated by grace in every dimension of their being. Grace to them is like breath.

I realize that I will either allow my view of evil to determine my view of God and will cut him down accordingly, or I will allow my view of God to determine my view of the evil and will elevate him accordingly, accepting that nothing is beyond his power for good.

There are no formulas—no definitive how-tos—for growth in the inner character of Jesus. Such growth is a way of relentless seeking. But there are many things we can do to place ourselves at the disposal of God, and “if with all our hearts we truly seek him, we shall surely find him

Giving is the highest expression of potency. In the very act of giving I experience my strength, my wealth, my power.

Giving is more joyous than receiving, not because it is a deprivation, but because in the act of giving lies the expression of my aliveness.

the situations in which we find ourselves are never as important as our responses to them, which come from our “spiritual” side.

The revolution of Jesus is in the first place and continuously a revolution of the human heart and spirit.

Worship is at once the overall character of the renovated thought life and the only safe place for a human being to stand.

The more I walk with Christ, the more I'm aware that the battles I'm fighting are not against flesh and blood, but neither is my help.

Because of Jesus, we can walk the path of loss knowing He is always in front, lighting the way.

God is looking for a faithful steward--someone He can trust to obey Him.

If Jesus is in your heart, please notify your face.

Genuine transformation of the whole person into the goodness and power seen in Jesus and his “Abba” Father—the only transformation adequate to the human self—remains the necessary goal of human life. But it lies beyond the reach of programs of inner transformation that draw merely on the human spirit—even when the human spirit is itself treated as ultimately divine.

Genuine transformation of the whole person into the goodness and power seen in Jesus and his “Abba” Father—the only transformation adequate to the human self—remains the necessary goal of human life.

We must flatly say that one of the greatest contemporary barriers to meaningful spiritual formation in Christlikeness is overconfidence in the spiritual efficacy of “regular church services,” of whatever kind they may be. Though they are vital, they are not enough. It is that simple. Individuals and local congregations of disciples must discover and effectively implement whatever is required to bring about the inner transformations of those who have really become apprentices of Jesus and who really do gather in immersion in the Trinitarian presence. In doing so they will have put in place the principles and absolutes of the New Testament churches, and they will certainly see the corresponding fruits and effects. Jesus did not give us a plan for spiritual formation that will fail, and he has the resources to see to it that it does not.

In a situation such as today, by contrast, where people constantly have-or think they have-to decide what to do, they will almost invariably be governed by feelings. Often they cannot distinguish between their feelings and their will, and in their confusion they also quite commonly take feelings to be reasons. And they will in general lack any significant degree of self-control. This will turn their life into a mere drift through the days and years, which addictive behavior promises to allow them to endure. Self-control is the steady capacity to direct yourself to accomplish what you have chosen or decided to do and be, even though you "don't feel like it." Self-control means that you, with steady hand, do what you don't want to do (or what you want not to) when that is needed and do not do what you want to do (what you "feel like" doing) when that is needed.

Our soul is like a stream of water, which gives strength, direction, and harmony to every other area of our life. When that stream is as it should be, we are constantly refreshed and exuberant in all we do, because our soul itself is then profusely rooted in the vastness of God and his kingdom, including nature; and all else within us is enlivened and directed by that stream. Therefore we are in harmony with God, reality, and the rest of human nature and nature at large. — DALLAS WILLARD IN RENOVATION OF THE HEART

Accordingly, the greatest need you and I have—the greatest need of collective humanity—is renovation of our heart. That spiritual place within us from which outlook, choices, and actions come has been formed by a world away from God. Now it must be transformed.

And with respect to feelings that are inherently injurious and wrong, their strategy is not one of resisting them in the moment of choice but of living in such a way that they do not have such feelings at all, or at least do not have them in a degree that makes it hard to decide against them when appropriate.

This impotence of “systems” is a main reason why Jesus did not send his students out to start governments or even churches as we know them today, which always strongly convey some elements of a human system. They were, instead, to establish beachheads of his person, word, and power in the midst of a failing and futile humanity.

The road to becoming such a person-a child of' light-involves abandoning everything to God: what others think of us, what others' harmful motives might be, fears about what others might do to us, hopes for getting ahead. We come to truly believe that God "knows what he's doing, and he'll keep on doing it" (I Peter 4:19, m,,(,).

What is thinking? It is the activity of searching out what must be true, or cannot be true, in the light of given facts or assumptions. It extends the information we have and enables us to see the “larger picture”—to see it clearly and to see it wholly. And it undermines false or misleading ideas and images as well. It reveals their falseness to those who wish to know.

the knowledge of Christian doctrine grounded only upon arguments is a doubtful and uncertain knowledge.  I conceive that syllogisms and arguments are only for this world, and the things of this world, but not for the things of God and of the other world.  The natural philosopher attains to his natural knowledge by observations and experiments in several particulars, by antecedents and consequences.  Most of his knowledge in those things is very feeble, crazy, questionable, and the like, which made that great Philosopher after his inquiry for knowledge profess, that he only attained to this, that he knew himself to be ignorant, Hoc tantum scio quod bihil scio, “this only do I know, I know nothing.”  But God has ordained a better way to convey His truth into our hearts, and that is by a renovation of our minds and by the communication of a divine nature.  God has not let His people remain in uncertainties in those things which are material and necessary, but has given a certainty of demonstration.  Whatsoever I do receive for truth on the account of argumentative conclusions, that I am bound to lay aside and disown for error upon the same account when a more probable argument comes along.  Truly friends, if all the ground of our entertaining Christ and truth, or Christian doctrine is because such an argument conveyed it to us, what will become of us and the truth when we meet with a subtle philosopher and antichristian head who will frame an argument against the truth, unanswerable by our logic?  Where shall a man ever consist, if he must live on the terms in the world?  Besides, every one to whom the Gospel of Christ is preached is not headstrong enough to grapple with the bigness and depth of some kind of arguments.  They may have their hearts truly mortified to this world, and carried out in love to the person and nature of our Lord Jesus.

THE PERSON AND GOSPEL of Jesus Christ—building on simple “Jesus loves me, this I know, for the Bible tells me so”—is the only complete answer to the false and destructive images and ideas that control the life of those away from God. The process of spiritual formation in Christ is one of progressively replacing those destructive images and ideas with the images and ideas that filled the mind of Jesus himself.

For Paul, a new creation meant a total renovation of the inner self, a change of mind and heart. It meant far more than the passive union achieved in water baptism. To be “in Christ,” he told the Philippians, means to have in you the mind of Christ Jesus, to think as Christ thought, to have the ideals Christ had, to throb with the desires that filled Christ’s heart, to replace all your natural actions to persons, events and circumstances with the response of Jesus Christ. In a word, a christocentric life means to live in the heart of Jesus, to share His tastes and aversions, to have the same interests, affections and attitudes, to be motivated in everything by His loving compassion. It means making the habitual thought patterns of Jesus Christ so completely your own that truly “I no longer live, but Christ lives in me.

Denial—usually in some form of rationalization—is the primary device that humans use to deal with their own wrongness. It was the first thing out of the mouths of Adam and Eve after they sinned, and it continues up to the latest edition of the newspaper. The prophetic witness from God must throw itself against the massive weight of group and individual denial, often institutionalized and subtly built into our customary ways of speaking and interacting.

This impotence of “systems” is a main reason why Jesus did not send his students out to start governments or even churches as we know them today, which always strongly convey some elements of a human system. They were, instead, to establish beachheads of his person, word, and power in the midst of a failing and futile humanity. They were to bring the presence of the kingdom and its King into every corner of human life simply by fully living in the kingdom with him.

Today we as a culture are schizophrenic on such matters. We want to say it doesn’t make any difference what we look at or hear. This, no doubt, is because we want to be “free” to show anything and to see anything—no matter how evil and revolting. But businesses still pay millions of dollars to show us something for thirty seconds on television. They do that because they know that what we repeatedly see and hear affects what we do. Otherwise they would go out of business.

Today we are apt to downplay or disregard the importance of good thinking to strong faith; and some, disastrously, even regard thinking as opposed to faith. They do not realize that in so doing they are not honoring God, but simply yielding to the deeply anti-intellectualist currents of Western egalitarianism, rooted, in turn, in the romantic idealization of impulse and blind feeling found in David Hume, Jean-Jacques Rousseau, and their nineteenth- and twentieth-century followers.

We're programmers. Programmers are, in their hearts, architects, and the first thing they want to do when they get to a site is to bulldoze the place flat and build something grand. We're not excited by incremental renovation: tinkering, improving, planting flower beds. There's a subtle reason why programmers always want to throw away the code and start over. The reason is that they think the old code is a mess. And here is the interesting observation: They are probably wrong. The reason that they think the old code is a mess is because of a cardinal, fundamental law of programming: It's harder to read code than to write it.

Those who pass their time immured in the smoky circumference of the city, amid the rattling of carts, the brawling of the multitude, and the variety of unmeaning and discordant sounds that prey insensibly upon the nerves, and beget a weariness of the spirits, can alone understand and feel that expansion of the heart, that physical renovation which a citizen experiences when he steals forth from his dusty prison, to breathe the free air of heaven, and enjoy the unsophisticated face of nature. Who that has rambled by the side of one of our majestic rivers, at the hour of sun-set, when the wildly romatick scenery around is softened and tinted by the voluptuous mist of evening; when the bold and swelling outlines of the distant mountain seem melting into the glowing horizon, and rich mantle of refulgence is thrown over the whole expanse of the heavens, but must have felt how abundant is nature in sources of pure enjoyment; how luxuriant in all that can enliven the senses or delight the imagination. The jocund zephyr full freighted with native fragrance, sues sweetly to the senses; the chirping of the thousand varieties of insects with which our woodlands abound, forms a concert of simple melody; even the barking of the farm dog, the lowing of the cattle, the tinkling of their bells, and the strokes of the woodman's axe from the opposite shore, seem to partake of the softness of the scene and fall tunefully upon the ear; while the voice of the villager, chaunting some rustick ballad, swells from a distance, in the semblance of the very musick of harmonious love.

As Thomas Watson beautifully wrote long ago: The first fruit of love is the musing of the mind upon God. He who is in love, his thoughts are ever upon the object. He who loves God is ravished and transported with the contemplation of God. “When I awake, I am still with thee” (Ps. 139:18). The thoughts are as travellers in the mind. David’s thoughts kept heaven-road, “I am still with Thee.” God is the treasure, and where the treasure is, there is the heart. By this we may test our love to God. What are our thoughts most upon? Can we say we are ravished with delight when we think on God? Have our thoughts got wings? Are they fled aloft? Do we contemplate Christ and glory? Oh, how far are they from being lovers of God, who scarcely ever think of God! “God is not in all his thoughts” (Ps. 10:4). A sinner crowds God out of his thoughts. He never thinks of God, unless with horror, as the prisoner thinks of the judge.

The same mis-location of the body explains many other intractable problems now facing much of our world: the sexualization of practically everything, abortion, eating disorders, and racial and other discriminations. All of these are rooted in taking the body-our own or that of others-to be the person and thereby depriving ourselves of the spiritual perspective on the person, which alone can enable us to cherish the body and its central role in our life. Body hatred also comes from disappointment about our future with it, even from outright fear of the body-of what it is going to do to us. Not accepting God as God puts us in his place, I have noted, and leaves us with nothing to trust and worship but our body and its natural powers. The frenzy over physical attractiveness that we see all around us today and the despair over its loss-eventually, in aging and death, for everyone-are the main characteristics of the contemporary climate of life.

Here and there, a few drops of this freshness were scattered on a human heart, and gave it youth again, and sympathy with the eternal youth of nature. The artist chanced to be one on whom the reviving influence fell. It made him feel — what he sometimes almost forgot, thrust so early as he had been into the rude struggle of man with man — how youthful he still was. “It seems to me,” he observed, “that I never watched the coming of so beautiful an eve, and never felt anything so very much like happiness as at this moment. After all, what a good world we live in! How good, and beautiful! How young it is, too, with nothing really rotten or age-worn in it! This old house, for example, which sometimes has positively oppressed my breath with its smell of decaying timber! And this garden, where the black mould always clings to my spade, as if I were a sexton delving in a graveyard! Could I keep the feeling that now possesses me, the garden would every day be virgin soil, with the earth’s first freshness in the flavor of its beans and squashes; and the house! — it would be like a bower in Eden, blossoming with the earliest roses that God ever made. Moonlight, and the sentiment in man’s heart responsive to it, are the greatest of renovators and reformers. And all other reform and renovation, I suppose, will prove to be no better than moonshine!

Simi Chopra, will you marry me?" He opened the blue velvet box in his hand and showed me a beautiful sapphire ring surrounded by diamonds. My mouth opened, but all that spilled out was, "My brain..." A frown creased Jack's brow. "Not really the answer I was expecting." "I can't..." I shook my head. "You organized all this? Chloe? The dress? The car? Trey and all the renovations were real? When did you buy this house? It had to be after I told you I wanted to take a break." "Yes, it was." "But how did you know we'd get back together?" "Because if we weren't meant to be together, I would never have been in the bushes the night you tried to save Chloe in the museum. I wouldn't have held you in my arms and known deep in my bones that I'd met the woman I'd been waiting for all my life... a woman who is intelligent and beautiful and brave and loyal, who has a secret love of adventure and a wicked sense of humor, a woman who lights up every room she walks into and can take a group of misfits and turn them into a family. A woman I want to call my wife." He took the ring out of the box and slid it on my finger. "This was my mother's ring. It is the only thing I have left to remember her by, and there is no one else I have ever wanted to give it to but you." I looked at the ring and then at the man who had stolen my heart. "Yes, Jack, I'll marry you.

HELL THUS NO ONE CHOOSES in the abstract to go to hell or even to be the kind of person who belongs there. But their orientation toward self leads them to become the kind of person for whom away-from-God is the only place for which they are suited. It is a place they would, in the end, choose for themselves, rather than come to humble themselves before God and accept who he is. Whether or not God’s will is infinitely flexible, the human will is not. There are limits beyond which it cannot bend back, cannot turn or repent. One should seriously inquire if to live in a world permeated with God and the knowledge of God is something they themselves truly desire. If not, they can be assured that God will excuse them from his presence. They will find their place in the “outer darkness” of which Jesus spoke. But the fundamental fact about them will not be that they are there, but that they have become people so locked into their own self-worship and denial of God that they cannot want God. A well-known minister of other years used to ask rhetorically, “You say you will accept God when you want to?” And then he would add, “How do you know you will be able to want to when you think you will?” The ultimately lost person is the person who cannot want God. Who cannot want God to be God. Multitudes of such people pass by every day, and pass into eternity. The reason they do not find God is that they do not want him or, at least, do not want him to be God. Wanting God to be God is very different from wanting God to help me.

The holy Scriptures speak of us as fallen creatures: in almost every page we shall find something that is calculated to abate the loftiness and silence the pretensions of man. “The imagination of man’s heart is evil from his youth.” “What is man, that he should be clean? and he which is born of a woman, that he should be righteous[5].” “How much more abominable and filthy is man, which drinketh iniquity like water[6]?” “The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside; they are altogether become filthy: there is none that doeth good, no not one[7].” “Who can say, I have made my heart clean, I am pure from my sin[8]?” “The heart is deceitful above all things, and desperately wicked, who can know it.” “Behold, I was shapen in wickedness, and in sin hath my mother conceived me.” “We were by nature the children of wrath, even as others, fulfilling the desires of the flesh and of the mind.” “O wretched man that I am, who shall deliver me from the body of this death!”—Passages might be multiplied upon passages, which speak the same language, and these again might be illustrated and confirmed at large by various other considerations, drawn from the same sacred source; such as those which represent a thorough change, a renovation of our nature, as being necessary to our becoming true Christians; or as those also which are suggested by observing that holy men refer their good dispositions and affections to the immediate agency of the Supreme Being.

Some years ago a leading media personality had a high-level conference in Aspen, Colorado, on the topic of evil. (Shouldn’t that meeting have been held elsewhere? South Los Angeles or Soweto?) The outcome was that one or two participants out of a large group thought that there was such a thing as evil. But most were either noncommittal on the point or certain that evil did not exist at all. When you heard their comments it was clear that they simply could not conceptualize the evil to be seen flourishing abundantly around them in the twentieth century. One of the most glaring evidences of the bankruptcy of contemporary ethical thinking is that it cannot deal with evil. A recent proposal to found a field of “Evil Studies” within academia will not be enthusiastically received.7 We should be very sure that the ruined soul is not one who has missed a few more or less important theological points and will flunk a theological examination at the end of life. Hell is not an “oops!” or a slip. One does not miss heaven by a hair, but by constant effort to avoid and escape God. “Outer darkness” is for one who, everything said, wants it, whose entire orientation has slowly and firmly set itself against God and therefore against how the universe actually is. It is for those who are disastrously in error about their own life and their place before God and man.8 The ruined soul must be willing to hear of and recognize its own ruin before it can find how to enter a different path, the path of eternal life that naturally leads into spiritual formation in Christlikeness.

as St. Francis of Assisi said, “wear the world like a loose garment, which touches us in a few places and there lightly.

Spiritual formation in Christ is the process leading to that ideal end, and its result is love of God with all of the heart, soul, mind, and strength, and of the neighbor as oneself.

When the prophet Jeremiah, for example, says, “The heart is more deceitful than all else and is desperately sick: Who can understand it?” we have to recognize from our heart that we are the ones spoken of, that, indeed, I am the one described. Only then is a foundation laid for spiritual formation into Christlikeness.

Yet, without this realization of our utter ruin and without the genuine revisioning and redirecting of our lives, which that bitter realization naturally gives rise to, no clear path to inner transformation can be found. It is psychologically and spiritually impossible.

One of the greatest obstacles to effective spiritual formation in Christ today is simple failure to understand and acknowledge the reality of the human situation as it affects Christians and non-Christians alike. We must start from where we really are.

So we have the answer to our question: Single-minded and joyous devotion to God and his will, to what God wants for us—and to service to him and to others because of him—is what the will transformed into Christlikeness looks like. That is the outcome of Christian spiritual formation with reference to the will, heart, or spirit. And this outcome becomes our character when it has become the governing response of every dimension of our being. Then we can truly be said to have “put on . . . Christ” (Romans 13:14).

One whose aim is anything less than obedience to the law of God in the Spirit and power of Jesus will never have a soul at rest in God and will never advance significantly in spiritual transformation into Christlikeness.

There is, in fact, an inner affinity between the law and the soul. That is why rebellion against the law makes the soul sick and distances it from God. That is why love of the law restores the soul. Law is good for the soul; it is an indispensable instrument of instruction and a standard of judgment of good and evil.

During the Commonwealth period in England (1649–1660), antinomianism was present among high Calvinists who maintained that an elect person, being predestined to salvation, need not keep the moral law and doesn’t even need to repent. No one should be urged to repent, therefore. Others have said “that good works hinder salvation, and that a child of God cannot sin; that the moral law is altogether abrogated as a rule of life; that no Christian believeth or worketh any good, but that Christ only believeth and worketh [good].”[9] The Effect on Spiritual Formation Now, you have only to think for a moment to see what a disaster this will be for spiritual formation and the development of character. It amounts to rejecting it entirely except insofar as it may be done to you by God, passively. And you have only to glance briefly at the behavior of professing Christians currently to realize the practical outcome of holding the law and obedience to the law to be irrelevant to the life of faith in Christ.[10] The basic practice of Western Christianity today is, I fear, strongly antinomian. Here is a true story from the current Christian scene. Test our theology on it: A man—a longtime, faithful church member—came to his pastor and said, “I’m going to divorce my wife and marry someone else.” The pastor, aghast, said, “You can’t do that! You’re a devoted Christian, and so is your wife. Divorce in these circumstances is clearly wrong.” “Yes,” the man replied, “I know that, but I’m going to do it anyway. I just can’t stand her any longer. I know it’s wrong, but after it’s all over I’ll ask God for forgiveness and he will forgive me. He must, because I believe that Christ died for me. That’s what you teach.” You can extend this to imaginary cases: murdering someone who “deserves it”; a once-in-a-lifetime, career-making, crooked deal; and so forth. How, precisely, does our version of salvation rule out a judicious use of sin? And what does growth in Christlikeness mean if one can hold such a use in reserve? Just something to think about.

Now, as St. Augustine saw long ago, the opposite of love is pride. Love eliminates pride because its will for the good of the other nullifies our arrogant presumption that we should get our way. We are concerned for the good of others and assured that our good is taken care of without self-will. Thus pride and fear and their dreadful offspring no longer rule our life as love becomes completed in us.

Traumatized people were not achieving the degree of transformation they expected. She noticed that commonly proposed solutions worked for some people but not as well for others. Good-hearted people were working very hard using both theological and psychological approaches and still not seeing their desired change into the character of Christ.

Much, not all, of the anti-government sentiment in the United States today is thinly veiled hatred of law and exaltation of brutal self-will. Thus it easily slips over into “righteous wrongdoing.

Unfortunately, when he looked at churches, he noted a pattern of neglect. Spiritual formation was pushed to the side by leaders who focused on other priorities and projects. When this happened, character formation became ineffective, watered down, or dropped altogether. Christian leaders often did not take character transformation seriously. Poor character was the elephant in the church no one wanted to acknowledge.4 Willard believed that obedience comes from inner character transformation, what he called “the renovation of the heart.” In his opinion, disappointingly few hearts were being renovated.

I hate the Hudson Valley. Everyone loves it now, the artsy shops and rambling farmhouses occupied by Brooklynites making their own artisanal beer, jam, and pickles. That would have been Harry if he were alive, not in Brooklyn but in some run-down upstate town, making the cider vinegar he was so excited about. There’s a particular sadness lurking beneath the surface of those towns. Take a step back from the charming renovated main streets with their cafés and knitting shops and you’re in the heart of meth-land, of derelict textile mills and workers’ housing, sagging porches and weeds as tall as children. The shiny artisanal present is nothing more than a hasty coat of paint. And the past is heavy with decayed trappings of an American dream, textile fortunes made and lost, middle-class towns established and extinguished in only a few generations. I had a friend who studied Native American history and she wouldn’t set foot in that part of the world. “You can still smell the slaughter,” she’d said.

The land promised to them was one of incredible goodness—“flowing with milk and honey,” as it is repeatedly described. But it still had to be conquered by careful, persistent, and intelligent human action, over a long period of time.

I believe one reason why so many people do in fact fail to immerse themselves in the words of the New Testament, and neglect or even avoid them, is that the life they see there is so unlike what they know from their own experience.

Now the realm of feelings may appear on first approach to be an area of total chaos. But this is not so. There is also an order among feelings, and it is a much simpler one than most people think. When we properly cultivate, with divine assistance, those few feelings that should be prominent in our lives, the remainder will fall into place. What then are the feelings that will dominate in a life that has been inwardly transformed to be like Christ? They are the feelings associated with love, joy, and peace... [which] are not mere feelings, but conditions of the whole person which are accompanied by characteristic positive feelings. Love, joy, and peace are--we recall--the three fundamental pieces of the fruit (note the singular) of the spirit. They mutually interpenetrate and inform one another, and naturally express themselves in the remainder of that *one* fruit: patience, kindness, goodness, faithfulness, gentleness, self-control.

simple goal for the leaders of a particular group would be to bring every person in attendance to understand clearly what it means to be a disciple of Jesus and to be solidly committed to discipleship in their whole life. That is, when asked who they are, the first words out of their mouths would be, “I am an apprentice of Jesus Christ.” This goal would have to be approached very gently and lovingly and patiently with existing groups, where the people involved have not understood this to be a part of their membership commitment.

We seek to know truth and we teach others: There is a God. This is his world, and we with it. This God is totally good and totally competent. He comes to us in Jesus Christ, whom we can totally trust. He gives us a book and a history, through which his Spirit will lead us to all we need to know about him and about us. Respecting the priority of the mind in spiritual formation means that we seek to understand these things and to help others understand them. We work in depth. We can choose to turn our minds toward these truths. Belief will come as God’s gift within the hidden depths of our lives and will grow under the nurturing of the Word and the Spirit. That is what is going on in a local congregation that is following God’s plan for spiritual formation.

Things good and bad will happen to us, of course. But what our life amounts to, at least for those who reach full age, is largely, if not entirely, a matter of what we become within.

For our Christian groups and their leaders, it means that there is a simple, straightforward way in which congregations of Jesus’ people can, without exception, fulfill his call to be an ecclesia, his “called out” ones: a touch point between heaven and earth, where the healing of the Cross and the Resurrection can save the lost and grow the saved into the fullness of human beings in Christ. No special facilities, programs, talents, or techniques are required. It doesn’t even require a budget. Just faithfulness to the process of spiritual formation in Christlikeness exposed in the Scriptures and in the lives of his “peculiar people” through the ages (Titus 2:14, KJV).

That is the function of the will or heart: to organize our life as a whole, and, indeed, to organize it around God.

There is so much about the history of the Sistine that seems predestined. According to the more reliable sources, work began on renovating the chapel in 1475. In the very same year, in the Tuscan town of Caprese, Michelangelo Buonarroti was born.

enable us to walk increasingly in the wholeness, holiness, and power of the kingdom of the heavens. No one need live in spiritual and personal defeat. A life of victory over sin and circumstance is accessible to all.

there is a simple, straightforward way in which congregations of Jesus’ people can, without exception, fulfill his call to be an ecclesia, his “called out” ones: a touch point between heaven and earth, where the healing of the Cross and the Resurrection can save the lost and grow the saved into the fullness of human beings in Christ.

The revolution of Jesus is in the first place and continuously a revolution of the human heart or spirit. It did not and does not proceed by means of the formation of social institutions and laws, the outer forms of our existence, intending that these would then impose a good order of life upon people who come under their power. Rather, his is a revolution of character, which proceeds by changing people from the inside through ongoing personal relationship to God in Christ and to one another.

External, social arrangements may be useful to this end, but they are not the end, nor are they a fundamental part of the means.

the Dowager Countess Melton was not a fool. She knew quite well that he was in disgrace; promising young officers in the good graces of their superiors were not sent to the arse-end of Scotland to oversee the renovation of small and unimportant prison-fortresses. But his brother Harold had told her that the trouble was an unfortunate affair of the heart, implying sufficient indelicacy to stop her questioning him about it. She likely thought he had been caught with his colonel’s wife, or keeping a whore in his quarters.

Dared he ask about George? Not a direct inquiry, that wouldn’t do, but a reference to the family, asking whether his mother had happened to encounter Lady Everett lately, and might he ask to be remembered to her son? He sighed and drew another point on his object. No. His widowed mother was ignorant of the situation, but Lady Everett’s husband moved in military circles. His brother’s influence would keep the gossip to a minimum, but Lord Everett might catch a whiff of it, nonetheless, and be quick enough to put two and two together. Let him drop an injudicious word to his wife about George, and the word pass on from Lady Everett to his mother … the Dowager Countess Melton was not a fool. She knew quite well that he was in disgrace; promising young officers in the good graces of their superiors were not sent to the arse-end of Scotland to oversee the renovation of small and unimportant prison-fortresses. But his brother Harold had told her that the trouble was an unfortunate affair of the heart, implying sufficient indelicacy to stop her questioning him about it. She likely thought he had been caught with his colonel’s wife, or keeping a whore in his quarters.

Man, by the apostacy, is become a most disordered and rebellious creature, opposing his Maker, as the First Cause, by self-dependence; as the Chief Good, by self-love; as the highest Lord, by self-will; and as the Last End, by self-seeking. Thus he is quite disordered, and all his actions are irregular. But by regeneration the disordered soul is set right; this great change being, as the Scripture expresses it, the renovation of the soul after the image of God, in which self-dependence is removed by faith;

Bluntly, to serve God well we must think straight; and crooked thinking, unintentional or not, always favors evil. And when the crooked thinking gets elevated into group orthodoxy, whether religious or secular, there is always, quite literally, “hell to pay.” That is, hell will take its portion, as it has repeatedly done in the horrors of world history.

Disciplines are activities that are in our power and that enable us to do what we cannot do by direct effort.

They presume on their justification in being whatever they are—unlike a thought, which by nature is open to challenge and invites the question “Why?

In feelings we really know that something is “there,” and solidly so. But what it is and why it is remains obscure—though hauntingly present.

They have long chosen the strategy of selectively resisting their feelings instead of that of not having them—of simply changing or replacing them.

This current state of affairs may prevent otherwise thoughtful people from seeing the value of what has traditionally been regarded as the best of “common sense” about life and of what has been preserved in the wisdom traditions of most cultures—especially in two of the greatest world sources of wisdom about the human self, the Judeo-Christian and the Greek, the biblical and the classical.

believe it will become clear that “heart,” “spirit,” and “will” (or their equivalents) are words that refer to one and the same thing, the same fundamental component of the person. But they do so under different aspects. “Will” refers to that component’s power to initiate, to create, to bring about what did not exist before. “Spirit” refers to its fundamental nature as distinct and independent from physical reality. And “heart” refers to its position in the human being, as the center or core to which every other component of the self owes its proper functioning.

Here is Martin Luther thinking and standing in the power of God before his examiners at Worms: “Unless I am convicted by Scripture and plain reason—I do not accept the authority of popes and councils, for they have contradicted each other—my conscience is captive to the Word of God. I cannot and will not recant anything, for to go against conscience is neither right nor safe. God help me. Amen.” The earliest printed version of his statement added the famous words: “Here I stand, I cannot do otherwise.”4