Restore Friendship Quotes

I mean, I deserve to be happy, don't I?" (...) "You deserve to be the happiest

I think you’re wonderful.” “Wonderful, huh?” “Yep,” I say, and link my arm in his. “You’re smart and funny and kind and — ” “Handsome,” he says. “Don’t forget handsome." “And very handsome

You’re a total catch.” “I know, right? I keep trying to tell people.

But if the while I think on thee, dear friend, All losses are restored and sorrows end.

I'm Sorry are two of the most powerful words in our language, especially when they are not flipped blithely over the shoulder but spoken from the heart. They help restore order, balance, harmony. They reduce pain. They heal broken friendship. If they were medecine, they'd be called a miracle.

I’m sorry I ever asked you guys to be friends. You don’t have to be friends. You don’t even have to like each other. Forget I said anything.” Warner drops his crossed arms. Kenji raises his eyebrows. “I promise,” I say. “No more forced hangout sessions. No more spending time alone without me. Okay?” “You swear?” Kenji says. “I swear.” “Thank God,” Warner says. “Same, bro. Same.” And I roll my eyes, irritated. This is the first thing they’ve managed to agree on in over a week: their mutual hatred of my hopes for their friendship.

Humility is the only thing that can restore a relationship, when respect has been lost.

Lea stood upon a fallen log ahead of us, staring ahead. Mouse walked up to her. Gggrrrr rawf arrrgggrrrrarrrr," I said. Mouse gave me an impatient glance, and somehow--I don't know if it was something in his body language or what--I became aware that he was telling me to sit down and shut up or he'd come over and make me. I sat down. Something in me really didn't like that idea, but when I looked around, I saw that everyone else had done it too, and that made me feel better. Mouse said, again in what sounded like perfectly clear English, "Funny. Now restore them." Lea turned to look at the big dog and said, "Do you dare to give me commands, hound?" Not your hound," Mouse said. I didn't know how he was doing it. His mouth wasn't moving or anything. "Restore them before I rip your ass off. Literally rip it off." The Leanansidhe tilted her head back and let out a low laugh. "You are far from your sources of power here, my dear demon." I live with a wizard. I cheat." He took a step toward her and his lips peeled up from his fangs in unmistakable hostility. "You want to restore them? Or do I kill you and get them back that way?" Lea narrowed her eyes. Then she said, "You're bluffing." One of the big dog's huge, clawed paws dug at the ground, as if bracing him for a leap, and his growl seemed to . . . I looked down and checked. It didn't seem to shake the ground. The ground was actually shaking for several feet in every direction of the dog. Motes of blue light began to fall from his jaws, thickly enough that it looked quite a bit like he was foaming at the mouth. "Try me." The Leanansidhe shook her head slowly. Then she said, "How did Dresden ever win you?" He didn't," Mouse said. "I won him.

Women instinctually know how to nourish each other, and just being with each other is restorative

I find friendship to be like wine, raw when new, ripened with age, the true old man's milk and restorative cordial.

In reading, friendship is restored immediately to its original purity. With books there is no forced sociability. If we pass the evening with those friends—books—it’s because we really want to. When we leave them, we do so with regret and, when we have left them, there are none of those thoughts that spoil friendship: “What did they think of us?”—“Did we make a mistake and say something tactless?”—“Did they like us?”—nor is there the anxiety of being forgotten because of displacement by someone else. All such agitating thoughts expire as we enter the pure and calm friendship of reading.

A man worth being with is one… That never lies to you Is kind to people that have hurt him A person that respects another’s life That has manners and shows people respect That goes out of his way to help people That feels every person, no matter how difficult, deserves compassion Who believes you are the most beautiful person he has ever met Who brags about your accomplishments with pride Who talks to you about anything and everything because no bad news will make him love you less That is a peacemaker That will see you through illness Who keeps his promises Who doesn’t blame others, but finds the good in them That raises you up and motivates you to reach for the stars That doesn’t need fame, money or anything materialistic to be happy That is gentle and patient with children Who won’t let you lie to yourself; he tells you what you need to hear, in order to help you grow Who lives what he says he believes in Who doesn’t hold a grudge or hold onto the past Who doesn’t ask his family members to deliberately hurt people that have hurt him Who will run with your dreams That makes you laugh at the world and yourself Who forgives and is quick to apologize Who doesn’t betray you by having inappropriate conversations with other women Who doesn’t react when he is angry, decides when he is sad or keep promises he doesn’t plan to keep Who takes his children’s spiritual life very seriously and teaches by example Who never seeks revenge or would ever put another person down Who communicates to solve problems Who doesn’t play games or passive aggressively ignores people to hurt them Who is real and doesn’t pretend to be something he is not Who has the power to free you from yourself through his positive outlook Who has a deep respect for women and treats them like a daughter of God Who doesn’t have an ego or believes he is better than anyone Who is labeled constantly by people as the nicest person they have ever met Who works hard to provide for the family Who doesn’t feel the need to drink alcohol to have a good time, smoke or do drugs Who doesn't have to hang out a bar with his friends, but would rather spend his time with his family Who is morally free from sin Who sees your potential to be great Who doesn't think a woman's place has to be in the home; he supports your life mission, where ever that takes you Who is a gentleman Who is honest and lives with integrity Who never discusses your private business with anyone Who will protect his family Who forgives, forgets, repairs and restores When you find a man that possesses these traits then all the little things you don’t have in common don’t matter. This is the type of man worth being grateful for.

Sophia shrieked and fainted on the ground – I screamed and instantly ran mad. We remained thus mutually deprived of our senses, some minutes, and on regaining them were deprived of them again. For an Hour and a Quarter did we continue in this unfortunate situation – Sophia fainting every moment and I running mad as often. At length a groan from the hapless Edward (who alone retained any share of life) restored us to ourselves.

Faithful are the wounds of friends who show me a mirror, who praised the good in me but who also point out what's hurtful, because such wounds are surgical, not punitive. Such wounds are restorative, not insulting.

It takes a cat to heal a woman's wounded heart." I say this knowing it takes a full range of other factors to resolve emotional damage issues and restore personal equilibrium. I've had a heaping share of therapy, familial support, friendships and rescue. What I craved now, however, was the privacy, closeness, and unconditional love of a cat to bring my healing process full cycle. I needed CiCi.

Tolkien and Lewis offer an understanding of the human story that is both tragic and hopeful: they suggest that war is a symptom of the ruin and wreckage of human life, but that it points the way to a life restored and transformed by grace. In

There’s a reason why many people feel most loved and cared for in the therapists’s or counselor’s office: few people ask us questions as well as they do, with the interest that they do. We should consider deprofessionalizing that task, though, and restore it to the context of friendship and mentorship where it originally belonged.

The friendships and love are mutual understanding, Once misunderstood, it is never got restore.

Man is not to fight with other human races, other human individuals, but his work is to bring about reconciliation and Peace and to restore the bonds of friendship and love. We are not like fighting beasts. It is the life of self which is predominating in our life, the self which is creating the seclusion, giving rise to sufferings, to jealousy and hatred, to political and commercial competition. All these illusions will vanish, if we go down to the heart of

The actual rewards that come from arguing with other people have nothing to do with winning and losing. A good argument helps us refine our own ideas and discover where our reasoning is the weakest. Other people's opposition can help us turn our own half-formed ideas into clear assertions backed by solid reasoning. And setting our ideas and opinions against someone else's helps us know each other better, which makes us better friends. We get these benefits from arguments when we collaborate with a partner. We do not get them when we try to destroy an enemy. That is how non-zero-sum games work.

Classical philosophy holds that perpetual agreement with another person is incompatible with friendship. Because no two people can possibly agree on everything, someone who never expresses disagreement with you is acting insincerely - and true friendship requires sincerity above almost everything else.

As the worst of the grief faded, I had to restore balance in my friendships so they weren’t one-sided.

God restores relationships, friendships, and fellowships. - Hidden Treasures

Maitri can be translated as "love" or "loving kindness". Some Buddhist teachers prefer "loving kindness" as they find the word "love" too dangerous. But I prefer the word "love". Words sometimes get sick and we have to heal them. We have been using the word "love" to mean appetite or desire, as in "I love hamburgers". We have to use language more carefully. "Love" is a beautiful word; we have to restore its meaning. The word "maitri" has roots in the word mitra which means friend. In Buddhism, the primary meaning of love is friendship.

Doing dishes has gotten a bad rap, but everyone who migrates to the kitchen after a meal knows that that’s where the laughter happens, the good conversations, the friendships. Doing dishes, like doing restoration, forms relationships.

One measure for whether or not you’re rested enough—besides falling asleep in board meetings—is to ask yourself this: How much do I care about the things I care about? When we lose concern for people, both the lost and the found, for the bride of Christ, for friendship, for truth and beauty and goodness; when we cease to laugh when our children laugh (and instead yell at them to quiet down) or weep when our spouses weep (and instead wish they didn’t get so emotional); when we hear news of trouble among our neighbors and our first thought is that we hope it isn’t going to involve us—when we stop caring about the things we care about—that’s a signal we’re too busy. We have let ourselves be consumed by the things that feed the ego but starve the soul. Busyness kills the heart.

The companionship their heavenly Father had seen fit to deprive them of during their middle years of life had been amply restored, and a vitality and strength of body gave them back at the end of their lives the friendship and love each had stored away for so long. Always

Soon I fell asleep, overcome with fatigue and delight. In dreams of unspeakable joy—of restored friendships; of revived embraces; of love which said it had never died; of faces that had vanished long ago, yet said with smiling lips that they knew nothing of the grave; of pardons implored, and granted with such bursting floods of love, that I was almost glad I had sinned—thus I passed through this wondrous twilight. I awoke with the feeling that I had been kissed and loved to my heart's content; and found that my boat was floating motionless by the grassy shore of a little island.

In this unequal contest betwixt common sense and philosophy, the latter will always come off both with dishonour and loss; nor can she ever thrive till this rivalship is dropped, these encroachments given up, and a cordial friendship restored: for in reality common sense holds nothing of philosophy, nor needs her aid. But, on the other hand, philosophy (if I may be permitted to change the metaphor) has no other root but the principles of common sense; it grows out of them, and draws its nourishment from them: severed from this root, its honours wither, its sap is dried up, it dies and rots.

[Ralph Waldo] Emerson believed that any friendship worthy of the name consisted of two essential elements: tenderness, or honest affection not tied to any material interest, and truth, or a willingness to speak sincerely without fear that frankness will destroy the relationship. Simply agreeing with everything someone says is a sign not of friendship but of insincerity. 'Better be a nettle in the side of your friend than his echo,' he writes. Friendship should be 'an alliance of two large, formidable natures, mutually feared, before yet they recognize the deep identity which, beneath these disparities, unites them.

Civic flattery - or a political culture that allows people to appear to engage in civic discourse without ever having their opinions, or even their claims of fact, seriously challenged - is ultimately more damaging to democracy than civic enmity. When we incorporate civic flattery into our personal relationships, we get shallow, insincere friendships. When we use it as the basis for political alliances, we get echo chambers. And when a skilled political manipulator flatters a large portion of the population in an attempt to acquire and consolidate power, we get perhaps the most dangerous test that a democratic society can ever face: the emergence of a demagogue.

With new friendships had come visits to the philosophers and teachers of rhetoric; and, presently, the chance to learn from experts the art of war. He had longed for home and had returned with gladness; but by then he had been received into the mystery of Hellas, forever her initiate. Athens was her altar, almost her self. All he asked of Athens was to restore her glories; her present leaders seemed to him like the Phokians at Delphi, unworthy men who had seized a holy shrine. Deep in his mind moved a knowledge that for Athenians freedom and glory went together; but he was like a man in love, who thinks the strongest trait of the loved one’s nature will be easily changed, as soon as they are married.

Kenji goes suddenly still. At the creak of the door Kenji’s eyebrows shoot up; a soft click and his eyes widen; a muted rustle of movement and suddenly the barrel of a gun is pressed against the back of his head. Kenji stares at me, his lips making no sound as he mouths the word psychopath over and over again. The psychopath in question winks at me from where he’s standing, smiling like he couldn’t possibly be holding a gun to the head of our mutual friend. I manage to suppress a laugh. “Go on,” Warner says, still smiling. “Please tell me exactly how she’s failed you as a leader.” “Hey—“ Kenji’s arms fly up in mock surrender. “I never said she failed at anything, okay? And you are clearly over-react—“ Warner knocks Kenji on the side of the head with the weapon. “Idiot.” Kenji spins around. Yanks the gun out of Warner’s hand. “What the hell is wrong with you, man? I thought we were cool.” “We were,” Warner says icily. “Until you touched my hair.” “You asked me to give you a haircut—“ “I said nothing of the sort! I asked you to trim the edges!” “And that’s what I did.” “This,” Warner says, spinning around so I might inspect the damage, “is not trimming the edges, you incompetent moron—“ I gasp. The back of Warner’s head is a jagged mess of uneven hair; entire chunks have been buzzed off. Kenji cringes as he looks over his handiwork. Clears his throat. “Well,” he says, shoving his hand in his pockets. “I mean—whatever, man, beauty is subjective—“ Warner aims another gun at him. “Hey!” Kenji shouts. “I am not here for this abusive relationship, okay?” He points to Warner. “I did not sign up for this shit!” Warner glares at him and Kenji retreats, backing out of the room before Warner has another chance to react; and then, just as I let out a sign of relief, Kenji pops his head back into the doorway and says “I think the cut looks cute, actually” and Warner slams the door in his face.

We have enjoyed the feast generously laid out for us by Mother Earth, but now the plates are empty and the dining room is a mess. It's time we started doing the dishes in Mother Earth's kitchen. Doing dishes has gotten a bad rap, but everyone who migrates to the kitchen after a meal knows that that's where the laughter happens, the good conversations, the friendships. Doing dishes, like doing restoration, forms friendships.

Captain Cuttle patted Diogenes when he made allusion to him, and Diogenes met that overture graciously, half-way. During the administration of the restoratives he had clearly been in two minds whether to fly at the Captain or to offer him his friendship; and he had expressed that conflict of feeling by alternate waggings of his tail, and displays of his teeth, with now and then a growl or so. But by this time, his doubts were all removed. It was plain that he considered the Captain one of the most amiable of men, and a man whom it was an honour to a dog to know.

After God, who is the central core pillar to any Christian marriage, there are four important marital relationship foundations. These are: * Self-Esteem - if you don't love yourself you will find it almost impossible to accept love from others. * Friendship - a strong friendship will sustain your marriage even when feelings of love are harder to find. * Laughter - it will improve your quality of life, your health and your relationships * Romance - feeling close to your partner can be the glue which holds your relationship together through the rough patches, but the absence of romance causes a void that problems will easily fill.

I am frequently surprised by how much resistance I encounter when I say that we should try to be friends with people we disagree with. Some people see it as a betrayal of their ideals. More than one of my good friends has told me something like 'You are just wrong about this. We need to call out evil when we see it, even when it hurts someone's feelings. One should always try to be civil, but there is no way that I could ever friends with someone who thinks "x." There are moral principles at stake.' It is precisely because of the moral principles at stake that I believe we must try to be better friends with people who disagree with us. Those who have strong opinions about what should happen in a society have a moral obligation to advocate effectively for their beliefs. If I sincerely believe that something is immoral, then this belief should compel me to find the most effective way possible to keep that thing from happening.

For all they may talk about the people as a coherent group, demagogues are actually devoted to pitting the people against each other. Demagogues rarely create new prejudices; they amplify those that already exist, giving people permission to say things that had previously been unpopular or taboo. Much as demagogues work to weaken the rule of law, they try to weaken the social norms that enforce civic friendship, opening old wounds and encouraging the eruption of anger and hatred that have been kept below the surface by a thin but crucially important layer of civility and civic decency. The final point is especially important. Demagogues don't simply flatter the populace. They flatter a portion of the people by attacking and demonizing everyone else. Those who stand with the demagogue become 'the people.' Everybody else becomes effectively subhuman: 'animals,' 'vermin,' 'criminals,' 'enemies of the state,' In this way, demagogues ensure that a portion of the people will always side with them against their common enemy. At the same time, they create the perception of emergency to justify their destruction of the constitutional safeguards that would otherwise check their power. A demagogue needs division the way that a fire needs oxygen. They succeed only because they are able to fan the flames.

On his journey home from delivering his acceptance speech in Sweden the following summer, Einstein stopped in Copenhagen to see Bohr, who met him at the train station to take him home by streetcar. On the ride, they got into a debate. “We took the streetcar and talked so animatedly that we went much too far,” Bohr recalled. “We got off and traveled back, but again rode too far.” Neither seemed to mind, for the conversation was so engrossing. “We rode to and fro,” according to Bohr, “and I can well imagine what the people thought about us.”43 More than just a friendship, their relationship became an intellectual entanglement that began with divergent views about quantum mechanics but then expanded into related issues of science, knowledge, and philosophy. “In all the history of human thought, there is no greater dialogue than that which took place over the years between Niels Bohr and Albert Einstein about the meaning of the quantum,” says the physicist John Wheeler, who studied under Bohr. The social philosopher C. P. Snow went further. “No more profound intellectual debate has ever been conducted,” he proclaimed.44 Their dispute went to the fundamental heart of the design of the cosmos: Was there an objective reality that existed whether or not we could ever observe it? Were there laws that restored strict causality to phenomena that seemed inherently random? Was everything in the universe predetermined?

What was the battle? What were the aims of the romantics? Why was the subject the focus of such violent interest? Hugo and his generation were all ‘enfants du siècle’, all, give or take a year or two, born with the century. Brought up amidst the dramas of Napoleon’s wars, they had reached manhood to the anticlimax of peace and Bourbon rule. Restless and dissatisfied, their dreams of military glory frustrated, they had turned them- selves instead towards the liberation of the arts, their foes no longer the armies of Europe but the tyrannies of classical tradition. For thirty years, while the nation’s energies had been absorbed in politics and war, the arts had virtually stood still in France, frozen, through lack of challenge, in the classical attitudes of the old régime. The violent emotions and experiences of the Napoleonic era had done much to render them meaningless. ‘Since the cam- paign in Russia,’ said a former officer to Stendhal, ‘Iphigénie en Aulide no longer seems such a good play.’ By the 1820s while the academic establishment, hiding its own sterility behind the great names of the past, continued to denounce all change, the ice of clas- sicism was beginning to crack. New influences were crowding in from abroad: Chateaubriand, the ‘enchanter’, had cast his spell on the rising generation; the po- etry of Lamartine, Hugo and Vigny heralded the spring. An old society lay in ruins; the tremendous forces which had overturned it were sweeping at last through the realms of art and literature, their momentum all the greater for having been so long delayed. Nor, despite the seeming stability of the Restoration, had the political impetus of earlier years been spent. In the aftermath of the Empire exhaustion had brought a temporary longing for repose. Now, to the excitement of creative ferment was added a hidden dimension: a growing undercurrent of political dissent, as yet unexpressed for fear of reprisal. The romantic rebellion, with its claims for freedom in the arts, cloaked the political revolution once more preparing in the shadows.

God of goodness, what causes man to be more delighted by the salvation of a soul who is despaired of but is then liberated from great danger than if there has always been hope or if the danger has only been minor? You also, merciful Father, rejoice 'more over one penitent than over ninety-nine just persons who need no penitence' (Luke 15:4). We too experience great pleasure when we hear how the shepherd's shoulders exult when they carry the lost sheep, and as we listen to the story of the drachma restored to your treasuries while the neighbors rejoice with the woman who found it. Tears flow at the joy of solemnities of your house (Ps. 25:8) when in your house the story is read of your younger son 'who was dead and is alive again, was lost and has been found' (Luke 15:32). You rejoice indeed in us and in your angels who are holy in holy love...What then is it in the soul which causes it to take more pleasure in things which it loves when they are found and recovered than if it has always had them? There are other examples which attest to this fact, and everyday life is full of instances where the evidence cries out 'That is the case.' A victorious emperor celebrates a triumph. He would not have conquered if he had not fought. The greater the danger in battle, the greater the joy in the triumph. A storm throws people about on a voyage and threatens shipwreck. All grow pale at the imminence of death. Sky and sea become calm, and the relief is great because the fear has been great...The same phenomenon appears in acts which are demeaning and execrable, in acts which are allowed and lawful, in the sincerest expressions of honorable friendship, and in the case of the one 'who was dead and is alive again, was lost and is found' (Luke 15:32). In every case the joy is greater, the worse the pain which has preceded it. Why is this, Lord my God?... Why is it that this part of your creation alternates between regress and progress, between hostilities and reconciliations? Or is it that a restriction is placed on them, a limit you have imposed, when 'from the highest of heaven' (Ps. 112:4) down to the lowest things on earth, from the beginning to the end of the ages, from an angel down to a worm, from the first movement down to the last, you have assigned to it its proper place and time all kinds of good things and all your just works?

Two years before, the man had ended my reign. I had been the semel of a tribe of werepanthers, leader of the tribe of Menhit, and he had fought me in the pit and won. He could have cut out my heart with his claws, but instead… instead he offered the path to redemption. He opened his home, welcomed me into his tribe and into his life. I was trusted, my counsel heeded, my strength relied upon. It was a gift, the second coming of the friendship we had when we were young. I had worried that I would be consumed by bitterness and would turn on him, catch him unawares, betray him, and then kill him. But I had forgotten about my own heart. I loved Logan. Not like a lover, not with carnal intent, but—and it was so cliché—like the brother I never had. I wanted him back in my life more than I wanted to hurt him. I was a shitty leader: the selfish kind, the vindictive kind, the one everyone wished would just die already so they could get someone better, someone who cared at all. So when he beat me in the pit, absorbed my tribe, and took me in, I simply surrendered. Logan was a force of nature, and I had been so tired of fighting him, fighting his nobility and his ethics and his strength, that I let the bitterness go. No good had come from it. Time, instead, to try something new. Being his maahes, the prince of his tribe, had worked for me. I was easily the second in power. He made the decisions; I carried them out. He navigated; I drove. I was able to be his emissary because I was talking for him, not me. It was so easy. What came as a surprise was that I changed. I shed my anger, my vanity, and all the pain, and I became everything he’d always seen in me. The man’s faith had made me better, his day-to-day belief invested me in the future of the tribe, in the people, in growth and security and the welfare of all. I was different now, and I owed it all to my old friend, my new semel, Logan Church. So when he had gazed at me with his honey-colored eyes and told me he wanted me to reclaim my birthright, I couldn’t argue, because he believed. I could be, he said, not just a semel, but the semel, the semel-aten, the leader of the entire werepanther world. I would be able to lead those who wanted to follow me because of the changes I had experienced myself. I would be able to get through to those werepanthers who had lost their faith and their way. I would be a catalyst for change and restore prodigals to the fold, Logan was certain of it.

Pragmatically, there is an evident need for the continuation of many of the functions of the original apostles. This would include church planting, laying good foundations in churches, continuing to oversee those churches, appointing the leaders, giving ongoing fatherly care to leaders, and handling difficult questions that may arise from those churches. There are really only three ways for churches to carry out these functions: 1. Each church is free to act totally independently and to seek God’s mind for its own government and pastoral wisdom, without any help from outside, unless the church may choose to seek it at any particular time. When we started the church which I am still a part of, for example, we were so concerned to be ‘independent’ that we would not even join the Fellowship of Independent Evangelical Churches, although we adopted their trust deed and constitution because that would prevent us being purely independent. We were at that time very proud of our ‘independence’! 2. Churches operate under some sort of structured and formal oversight, as in many denominations today, where local church leaders are appointed by and accountable to regional leadership, whether ‘bishops’, ‘superintendents’ or ‘overseers’. It is hard to justify this model from the pages of the New Testament, though we recognize that it developed very early in church history. Even the word episkopos, translated ‘bishop’ or ‘overseer’, which came to be used of those having wider authority and oversight over other leaders and churches, was used in the New Testament as a synonym for the local leaders or elders of a particular church. The three main forms of church government current in the institutional church are Episcopalianism (government by bishops), Presbyterianism (government by local elders) and Congregationalism (government by the church meeting). Each of these is only a partial reflection of the New Testament. Commenting on these forms of government without apostolic ministry, Phil Greenslade says, ‘We assert as our starting point what the other three viewpoints deny: that the apostolic role is as valid and vital today as ever before. This is to agree with the German charismatic theologian, Arnold Bittlinger, when he says “the New Testament nowhere suggests that the apostolic ministry was intended only for first-century Christians”.’39 3. We aim to imitate the New Testament practice of travelling ministries of apostles and prophets, with apostles having their own spheres of responsibility as a result of having planted and laid the foundations in the churches they oversee. Such ministries continue the connection with local churches as a result of fatherly relationships and not denominational election or appointment, recognizing that there will need to be new charismatically gifted and friendship-based relationships continuing into later generations. This is the model that the ‘New Apostolic Reformation’ (to use Peter Wagner’s phrase) is attempting to follow. Though mistakes have been made, including some quite serious ones involving controlling authority, and though those of us involved are still seeking to find our way with the Holy Spirit’s help, it seems to reflect more accurately the New Testament pattern and a present-day outworking of scriptures such as 1 Corinthians 12 and Ephesians 4. ‘Is the building finished? Is the Bride ready? Is the Body full-grown, are the saints completely equipped? Has the church attained its ordained unity and maturity? Only if the answer to these questions is “yes” can we dispense with apostolic ministry. But as long as the church is still growing up into Christ, who is its head, this ministry is needed. If the church of Jesus Christ is to grow faster than the twentieth century population explosion, which I assume to be God’s intention, then we will need to produce, recognize and use Pauline apostles.’40

a touching and unexpected moment, actor Robert Downey Jr. defended, helped, and restored fellow actor and friend, Mel Gibson. Mel has had his share of issues that led most in the Hollywood industry to block him and refuse him any kind of meeting.  Robert not only decided to get Mel back on his feet, but he did so publicly on a televised award show. With humility, he sacrificially confessed his own struggle with controlled substances; with tenderness (out of genuine forgiveness and friendship) and with hope, he said:

Since we were restored to friendship with God by the death of his Son while we were still his enemies, we will certainly be delivered from eternal punishment by his life. ROMANS 5:10 NLT

February 19 Coping with Loneliness A man of many companions may come to ruin, but there is a friend who sticks closer than a brother.—Proverbs 18:24 “I am so lonely. I’m around people all of the time, but I feel that I don’t belong.” These were the words of a lady with whom I was having coffee. She added, “I feel cut off from others. I feel isolated in a crowd of people.” My heart ached for this lady. In a large world it is easy to feel that we are nothing more than a speck in the midst of a multitude. Loneliness is painful. It means that we lack meaningful and close relationships with others. Our busy and impersonal world contributes to loneliness. Loneliness can also be self-inflicted. Some find it difficult to communicate with others. They may suffer from a poor self-image. Others demand privacy. This inhibits the development of meaningful relationships. I believe that the worst kind of loneliness comes from being alienated from God. A life steeped in sin is a lonely life. “How can I cope with this loneliness?” this lady asked as we began to talk. If you are not walking with God you must restore your fellowship with Him. You can find forgiveness through Christ. Being separated from God will cause you to feel that life has little meaning. Your first step out of the lonely pit is to realize how much Jesus loves you. He knows you better than anyone else does. He knows your past. He knows your future. As our Scripture tells us, He is a friend who sticks closer than a brother. If you want a friend, you must be a friend. It is God’s plan that we reach outside ourselves. God wants us to be the kind of friend who can strengthen others. Being a friend can help you cope with your loneliness. Why don’t you seek out someone to help and establish a friendship? Telephone someone. Visit your new co-worker or new neighbor. They may be lonely also.

I have always felt compelled to live like Bob Dylan’s famous song “Shelter from the Storm.” You know, the woman who says, “Come in, I’ll give you shelter from the storm.” I’ve wanted to be the outstretched arms, the hopeful heart, and the kind words that others may need. My journals are packed with quotes and meditations on being hospitable, generous, and kind. Yet I’ve been too timid to embrace this lifestyle. I don’t struggle with giving my possessions, but I do struggle with trusting other people, sharing my thoughts, and loving people nonjudgmentally and without jealousy. I do struggle to believe that my friendship and support are beneficial to others. I do struggle in affirming and serving other people when the work is dirty, difficult, and frightening.

Tolkien and Lewis offer an understanding of the human story that is both tragic and hopeful: they suggest that war is a symptom of the ruin and wreckage of human life, but that it points the way to a life restored and transformed by grace.

We need to relearn the art of friendship because we need each other more than ever. The only way we can end this era of acute loneliness is to start a new era of proper, loving, restorative camaraderie between human beings. That means prioritising friends in our lives. It means deliberately, brazenly choosing who deserves to be in our lives in the first place. It means investing time and energy into people outside our own families and marriages. It means compassion for people who’ve lost their way. It means kindness and action for asylum seekers and the disenfranchised on a political level. It means a wilful revival of empathy above things like professional success, ambition and profit.

Yes, but friendship should be less exhausting . . . it should be restorative

It is also underscores why having a spiritual belief system, such as that in 12-step programs or faith-based affiliations, can be so helpful in personal healing and in restoring a sense of belonging to a community where one can easily access support and friendship. Having a spiritual belief system can play an important role in personal healing by providing both hope and a sense of security despite any ongoing familial and intrapsychic chaos. It can also help the person in pain to reframe suffering and give it positive meaning, which develops resilience.

Forgiveness is pardon in a personal setting. It is taking back into friendship those who went against you, hurt you, and put themselves in the wrong with you. It is compassionate (showing unmerited kindness to the wrongdoer), creative (renewing the spoiled relationship)—and, inevitably, costly. God’s forgiveness is the supreme instance of this, for it is God in love restoring fellowship at the cost of the cross.

took place toward the end of the month of July, 1815. The second return of the Bourbons had shaken many friendships which had held firm under the first Restoration. At this moment families, almost all divided in opinion, were renewing many of the deplorable scenes which stain the history of all countries in times of civil or religious wars. Children, young girls, old men shared the monarchial fever to which the country was then a victim. Discord glided beneath all roofs; distrust dyed with its gloomy colors the words and the actions of the most intimate friends.

One, two, three, four, five dead bodies. My subconscious kept counting, kept scraping at our friendship like an art restorer chiseling the grime off the truth.

Sometimes in our relationship to another person, the right balance of friendship is restored when we put a few grains of injustice on our own side of the scale

Rasselas listened to him with the veneration due to the instructions of a superior being, and waiting for him at the door, humbly implored the liberty of visiting so great a master of true wisdom. The lecturer hesitated a moment, when Rasselas put a purse of gold into his hand, which he received with a mixture of joy and wonder. “I have found,” said the Prince at his return to Imlac, “a man who can teach all that is necessary to be known; who, from the unshaken throne of rational fortitude, looks down on the scenes of life changing beneath him. He speaks, and attention watches his lips. He reasons, and conviction closes his periods. This man shall be my future guide: I will learn his doctrines and imitate his life.” “Be not too hasty,” said Imlac, “to trust or to admire the teachers of morality: they discourse like angels, but they live like men.” Rasselas, who could not conceive how any man could reason so forcibly without feeling the cogency of his own arguments, paid his visit in a few days, and was denied admission. He had now learned the power of money, and made his way by a piece of gold to the inner apartment, where he found the philosopher in a room half darkened, with his eyes misty and his face pale. “Sir,” said he, “you are come at a time when all human friendship is useless; what I suffer cannot be remedied: what I have lost cannot be supplied. My daughter, my only daughter, from whose tenderness I expected all the comforts of my age, died last night of a fever. My views, my purposes, my hopes, are at an end: I am now a lonely being, disunited from society.” “Sir,” said the Prince, “mortality is an event by which a wise man can never be surprised: we know that death is always near, and it should therefore always be expected.” “Young man,” answered the philosopher, “you speak like one that has never felt the pangs of separation.” “Have you then forgot the precepts,” said Rasselas, “which you so powerfully enforced? Has wisdom no strength to arm the heart against calamity? Consider that external things are naturally variable, but truth and reason are always the same.” “What comfort,” said the mourner, “can truth and reason afford me? Of what effect are they now, but to tell me that my daughter will not be restored?” The Prince, whose humanity would not suffer him to insult misery with reproof, went away, convinced of the emptiness of rhetorical sounds, and the inefficacy of polished periods and studied sentences.

When they drove off, the bond of friendship was restored, and along with it the old seductive feeling of not being alone in the world any longer, the relief of being able to communicate to someone who knew exactly what you were thinking and feeling.

I step up to a podium and speak to the audience as if I were addressing a rally. But just as I begin, a tall figure in the fifth row stands up and says, "Excuse me, Jesus..." I lean forward to search the blackness for the voice. The figure raises a pistol and fires a shot that echoes all over the auditorium. The place goes nuts. People scream. I smash the blood pack under my shirt and collapse on the floor as the figure dashes out the nearest exit. A couple of audience members actually run after him like it's real. The stage goes to red and the electric guitars start to wail. It's fucking brilliant. There's no time for the audience to recover. Onstage it's chaos: fifty teenagers keen and scream, choristers dressed as cops, paramedics, and reporters dash on trying to restore order, but only complicating things. And in the middle of it all is me, lying in a pool of blood. This, this, this is what being an actor is about. To be able to elicit such a strong reaction from hundreds of people at once - that power is awesome and irresistible and humbling. If you want to think I'm needy because I love applause, go ahead. But I know that the reason I perform is for moments like these, moments when you connect with an audience and take them somewhere.

There are many other keys to time bending, but all things must start and end with Christ. He is the center of all things. By Him and through Him all things have their existence.[6] The redemption key is the beginning of our journey that empowers us to glory in the cross of Jesus Christ above all other things. God has rescued man from the frustration of kidnapped hours, days, and years. He has, through Christ, restored time to her original role as a good servant. Thank God for the gift of time. Let time serve you. Keep yourself in a friendship position with time. The cross is a time bender.

In 1643, the four separate colonies of Massachusetts Bay, Plymouth Plantation, Connecticut, and New Haven agreed to form an association known as the New England Confederation. This was the first attempt to unite several colonies in mutual cooperation. The governing document for that Confederation clearly stated the Christian nature of these early settlements: Whereas we all came into these parts of America with one and the same end and aim, namely, to advance the kingdom of our Lord Jesus Christ and to enjoy the liberties of the Gospel in purity and peace….The said United Colonies…[do] enter into a firm and perpetual league of friendship…for preserving and propagating the truth and liberties of the Gospel and for their own mutual safety and welfare.181 The New England Confederation was the first joint government in America, even having its own version of a Congress with elected representatives from each of the four colonies. It lasted until 1684, when Great Britain tried to force the separate colonies to become just one. The people eventually defeated that British plan and restored the independent sovereignty of each colony.

The good news is that there are things we can do right now to restore civility. But it starts with a personal choice to change bad habits - being more congenial, communicating better, anticipating concerns; the following are all ways to improve every aspect of life - personal relationships, friendships, families, bosses, and dealing with your crazy uncle (everyone has one - ours is called Uncle Bob).

disgracing a friend will break up a friendship. 21 If you draw a sword against a friend, Do not despair, for a restoration of friendship is possible. 22 If you open your mouth against a friend, Do not worry, for reconciliation is possible.

His book For Whom the Bell Tolls was an instant success in the summer of 1940, and afforded him the means to live in style at his villa outside of Havana with his new wife Mary Welsh, whom he married in 1946. It was during this period that he started getting headaches and gaining weight, frequently becoming depressed. Being able to shake off his problems, he wrote a series of books on the Land, Air and Sea, and later wrote The Old Man and the Sea for which he won the Pulitzer Prize in May 1954. Hemingway on a trip to Africa where he barely survived two successive airplane crashes. Returning to Cuba, Ernest worked reshaping the recovered work and wrote his memoir, A Moveable Feast. He also finished True at First Light and The Garden of Eden. Being security conscious, he stored his works in a safe deposit box at a bank in Havana. His home Finca Vigía had become a hub for friends and even visiting tourists. It was reliably disclosed to me that he frequently enjoyed swinger’s parties and orgies at his Cuban home. In Spain after divorcing Frank Sinatra Hemingway introduced Ava Gardner to many of the bullfighters he knew and in a free for all, she seduced many of hotter ones. After Ava Gardner’s affair with the famous Spanish bullfighter Luis Miguel Dominguín crashed, she came to Cuba and stayed at Finca Vigía, where she had what was termed to be a poignant relationship with Ernest. Ava Gardner swam nude in the pool, located down the slope from the Hemingway house, after which he told his staff that the water was not to be emptied. An intimate friendship grew between Hemingway’s forth and second wife, Mary and Pauline. Pauline often came to Finca Vigia, in the early 1950s, and likewise Mary made the crossing of the Florida Straits, back to Key West several times. The ex-wife and the current wife enjoyed gossiping about their prior husbands and lovers and had choice words regarding Ernest. In 1959, Hemingway was in Cuba during the revolution, and was delighted that Batista, who owned the nearby property, that later became the location of the dismal Pan Americana Housing Development, was overthrown. He shared the love of fishing with Fidel Castro and remained on good terms with him. Reading the tea leaves, he decided to leave Cuba after hearing that Fidel wanted to nationalize the properties owned by Americans and other foreign nationals. In the summer of 1960, while working on a manuscript for Life magazine, Hemingway developed dementia becoming disorganized and confused. His eyesight had been failing and he became despondent and depressed. On July 25, 1960, he and his wife Mary left Cuba for the last time. He never retrieved his books or the manuscripts that he left in the bank vault. Following the Bay of Pigs Invasion, the Cuban government took ownership of his home and the works he left behind, including an estimated 5,000 books from his personal library. After years of neglect, his home, which was designed by the Spanish architect Miguel Pascual y Baguer in 1886, has now been largely restored as the Hemingway Museum. The museum, overlooking San Francisco de Paula, as well as the Straits of Florida in the distance, houses much of his work as well as his boat housed near his pool.

therefore in the last times the Lord has restored us into friendship through His incarnation, having become “the Mediator between God and men;” propitiating indeed for us the Father against whom we had sinned, and cancelling (consolatus) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For

[Lieutenant Fitzpatrick] would not have dared to make a gesture of reconciliation towards his friend [Seaman Warrington], nor speak the word that would have launched them...on one of the old conversations. Neither could Warrington have made the gesture or spoken the word...The very stress between them, largely monopolizing his emotions and reflections, was, in its polarization, a misery rich in significance, as rich, in that sense, as their harmony had been. Like the officer, if he could not restore the harmony, he clung to the conflict that still bound them. However, the striking think was not that they clung to the only bond that still seemed possible to them; but that they both actually seemed to be striving to protect and preserve, surviving carefully and with a kind of cold desperation, the framework of their quarrel as such.

So how does one bring about the restoration of value-based behavior in the marketplace and in the other arenas of modern life? I offer four simple suggestions, as follows: When you engage in something that affects others, first ask yourself: Is this right? Would I like to be treated this way? Take your values to work. Don’t disconnect them when you sit down at your desk. There should not be a conflict between making a profit and adhering to traditional principles of decency and fairness. Consider yourself your brothers’ and sisters’ keeper and set the example for ethical behavior. There should not be a conflict between making a profit and adhering to traditional principles of decency and fairness. Make the underpinnings of your life a string of f-words (phonetically, at least): family, faith, fortitude, fairness, fidelity, friendship, and philanthropy.

Why didn’t you go after her?” His father’s deep voice confronted his cowardice. Michael stuffed his hands into the pockets of his jeans, slumping his shoulders in the process as a child being scolded. He could not look at his father, he knew all too well the disapproving glare that was bound to chastise him. “Love isn’t easy, Son.” His father’s hand on his shoulder offered understanding and friendship, far from the reprove he expected. “But it is for you and mom.” “No, Son, it isn’t.” His father admitted. “I think we need to talk. How about ordering us a pizza, while I settle in.” Guiding his son back to the house, Joseph felt the prick of thorns from the guilt of past mistakes. “I can’t believe you and mom almost divorced.” Michael shook his head in disbelief at the story his father had shared with him. “We came very close. Thankfully, my father, your grandfather, sat me down and shared his own marital struggles with me. None of us are exempt from them. I know you and Abigail are not talking marriage yet, but I see the way you look at her and I know, that it is just a matter of time. Love is a commitment, Michael, not a contract.” Joseph sat his empty coffee cup down on the table and spoke honestly with his son. “Either you love her enough to fight for her, or you don’t love her at all.” “I do love her.” “Then fight for her, Michael. That includes forgiving her, not just once, but each time she messes up.” Standing, Joseph handed Michael his Bible. “I have marked two passages I want you to read. Start with Isaiah 53 and end with 1 Corinthians 13. I think you will find your answers there.” Reaching his hand down to his boy, Joseph pulled him up into his embrace. “Sleep well, Son. Your mom and I are praying for you.

Okay,” he said. “You’re right. You weren’t invited. Now I’m inviting you. Will you come?” I smiled and sat up. “Absolutely.” And that was it. There was no further discussion about our troubled year, no recriminations. Apparently, my decision to move out had been effective. From that moment on, my friendship with Carl and Franz was restored. We remain close to this day.

My hope is that our leaders will capitalize on our country's most admirable qualities. When people in other nations face a challenge or a problem, it would be good for them to look to Washington for assistance or as a sterling example. Our government should be known to be opposed to war, dedicated to the resolution of disputes by peaceful means and whenever possible, eager to accomplish this goal. We should be seen as the unswerving champion of human rights both among our own citizens and within the global community. America should be the focal point around which other nations can rally against threats to the quality of our common environment. We should be willing to lead by example in sharing our great wealth with those in need. Our own society should provide equal opportunity for all citizens and assure that they are provided the basic necessities of life. It would be no sacrifice in exemplifying these traits. Instead, our nation's well being would be enhanced by restoring the trust, admiration and friendship that our nation formerly enjoyed among other peoples. At the same time, all Americans could be united in a common commitment to revive and nourish the political and moral values that we have espoused and sought during the past 240 years.

Despair is a paralysis. It robs us of agency. It blinds us to our own power and the power of the earth. Environmental despair is a poison every bit as destructive as the methylated mercury in the bottom of Onondaga Lake. But how can we submit to despair while the land is saying 'Help'? Restoration is a powerful antidote to despair. Restoration offers concrete means by which humans can once again enter into positive, creative relationship with the more-than-human world, meeting responsibilities that are simultaneously material and spiritual. It's not enough to grieve. It's not enough to just stop doing bad things. We have enjoyed the feast generously laid out for us by Mother Earth, but now the plates are empty and the dining room is a mess. It's time we started doing the dishes in Mother Earth's kitchen. Doing dishes has gotten a bad rap, but everyone who migrates to the kitchen after a meal knows that that's where the laughter happens, the good conversations, the friendships. Doing dishes, like doing restoration, forms relationships.