Revival Of Relationship Quotes

and then there are some who believe that old relationships can be revived and made new again. but please if you feel that way don't phone don't write don't arrive

She was still under the spell of her infatuation. She had tried to forget him, realizing the inutility of remembering. But the thought of him was like an obsession, ever pressing itself upon her. It was not that she dwelt upon details of their acquaintance, or recalled in any special or peculiar way his personality; it was his being, his existence, which dominated her thought, fading sometimes as if it would melt into the mist of the forgotten, reviving again with an intensity which filled her with an incomprehensible longing.

A fundamental aim of Mawlid al-Nabi a is to attain love and proximity of the Prophet and to revive the believer’s relationship with his most revered person.

The greatest power of love is in its capability to revive, regenerate and expand after we have experienced and overcome difficulties in our relationships.

A distant love that waits to be together, is by far the most difficult relationship. It's like lighting a candle, and adoring the long flame and robust glow. Until time sets in like wax, overflowing deeper and deeper into the wick, leaving a sparse flame struggling to live. This is where most distant relationships fade, with the wax smothering the flame. This kind of relationship takes patience, hope, unconditional love, trust and strength, all centered around God. If the flame endures to the end, and the two come together, only then will it feel as if the candle was tipped and all the wax came pouring out, when the flame is revived, long and glowing again.

The ‘love’ we had was dead before it started. I am not willing to revive something that isn’t worth saving.” ~Love is respect ♥~

So we have to internalize a very powerful reality that Allah has given us. We treasure all of our relationships so long as, they are something that is building us towards the akhirah (the afterlife). So I want to leave you with this picture, what Allah has in His possession is better.

Gracious words refresh, restore and revive the soul.

While deeply admiring and affirming past prophets, the Qur’an casts a critical eye on human misapplication of their revelations. “Our prophetic guides came to them with clarifying signs, yet many among them soon lapsed, spreading disorder in the land” (5:32). The perpetual dynamic of monotheistic values revived by prophets only to be subsequently squandered by humans is what concerns the Qur’an. It diagnoses a range of repeated failures, including: losing a close relationship with the Divine and reverting to idolatry; debating minutiae as an excuse to avoid bold action; imposing dogma not found in scripture and turning petty disputes over dogma into deadly violence; and elites selfishly abusing their leadership positions to mislead and manipulate.

New love is brightest, and long love is greatest; but revived love is the tenderest thing known upon earth.

Each of the beings necessary to our existence who disappears takes away with him a whole world of feelings that no other relationship can revive.

Every revival has had a revelation of God’s grace. Each awakening has possessed an acute awareness of man’s need to forsake independence and acknowledge his dependence on God. Therefore, anyone desiring revival today must start with recognizing their own complete inability to produce right relationship with God through human effort and good works—both in the initial born-again experience and in day-to-day maintenance.

When bad experiences are over, when termites have been cleaned out, it is important to fill the holes left by them. Open holes become invitation to red ants. Fill them. Revive your hobbies. Do the things that empower your inner self.

I paid for your love, and in reality, love doesn’t cost a thing. The ‘love’ we had was dead before it started. I am not willing to revive something that isn’t worth saving.” ~Love is respect ♥~

An attachment grew up. What is an attachment? It is the most difficult of all the human interrelationships to explain, because it is the vaguest, the most impalpable. It has all the good points of love, and none of its drawbacks. No jealousy, no quarrels, no greed to possess, no fear of losing possession, no hatred (which is very much a part of love), no surge of passion and no hangover afterward. It never reaches the heights, and it never reaches the depths. As a rule it comes on subtly. As theirs did. As a rule the two involved are not even aware of it at first. As they were not. As a rule it only becomes noticeable when it is interrupted in some way, or broken off by circumstances. As theirs was. In other words, its presence only becomes known in its absence. It is only missed after it stops. While it is still going on, little thought is given to it, because little thought needs to be. It is pleasant to meet, it is pleasant to be together. To put your shopping packages down on a little wire-backed chair at a little table at a sidewalk cafe, and sit down and have a vermouth with someone who has been waiting there for you. And will be waiting there again tomorrow afternoon. Same time, same table, same sidewalk cafe. Or to watch Italian youth going through the gyrations of the latest dance craze in some inexpensive indigenous night-place-while you, who come from the country where the dance originated, only get up to do a sedate fox trot. It is even pleasant to part, because this simply means preparing the way for the next meeting. One long continuous being-together, even in a love affair, might make the thing wilt. In an attachment it would surely kill the thing off altogether. But to meet, to part, then to meet again in a few days, keeps the thing going, encourages it to flower. And yet it requires a certain amount of vanity, as love does; a desire to please, to look one's best, to elicit compliments. It inspires a certain amount of flirtation, for the two are of opposite sex. A wink of understanding over the rim of a raised glass, a low-voiced confidential aside about something and the smile of intimacy that answers it, a small impromptu gift - a necktie on the one part because of an accidental spill on the one he was wearing, or of a small bunch of flowers on the other part because of the color of the dress she has on. So it goes. And suddenly they part, and suddenly there's a void, and suddenly they discover they have had an attachment. Rome passed into the past, and became New York. Now, if they had never come together again, or only after a long time and in different circumstances, then the attachment would have faded and died. But if they suddenly do come together again - while the sharp sting of missing one another is still smarting - then the attachment will revive full force, full strength. But never again as merely an attachment. It has to go on from there, it has to build, to pick up speed. And sometimes it is so glad to be brought back again that it makes the mistake of thinking it is love. ("For The Rest Of Her Life")

There is a correlation between one’s estimation of the odds of finding a new lover who is, at the least, of the same standard as they one they’re currently in a dead relationship with, and, their attempting to revive a dead relationship.

I found myself with dozens more hours in the week, heaps more energy, £23,000 more money over four years, deepened friendships, revived family relationships, better skin, a tighter body, tanned legs for the first time ever, the ability to sleep for eight uninterrupted hours, a bone-deep sense of well-being, a totally turned-around positive outlook and an infinitely more successful career. What’s not to like?!

The testimony of revival history teaches us that very few men and women of God really learn how and when to do this. In case after case, the same person who carried a marvelous anointing that brought salvation, healing, and deliverance to thousands of people lacked the wisdom to see that he or she would not be able to sustain that ministry if he didn’t learn to get away from the crowds long enough to get physical rest and to cultivate life-giving relationships with family and friends who could reaffirm his or her focus on the Kingdom.

According to Christ, the pathway to revelation, the heart of revival, and the fullness of the Kingdom of God is becoming child- like. Becoming dependent as children in our relationship with our heavenly Father forces us to lose our religious mindsets and protocol. Staying in a place of wonder and trust will keep us from becoming easily offended by the ways God chooses to manifest Himself in our lives.

Alone Again" I think of each of them living somewhere else sitting somewhere else standing somewhere else sleeping somewhere else or maybe feeding a child or reading a newspaper or screaming at their new man… but thankfully my female past (for me) has concluded peacefully. yet most others seem to believe that a new relationship will certainly work. that the last one was simply the error of choosing a bad mate. just bad taste bad luck bad fate. and then there are some who believe that old relationships can be revived and made new again. but please if you feel that way don’t phone don’t write don’t arrive and meanwhile, don’t feel bruised because this poem will last much longer than we did. it deserves to: you see its strength is that it seeks no mate at all.

Letting people know you too well is like the commercial for a telephone company with the hapless person trying to find decent reception: 'Can you hear me now?' Our bitter, hard, screwed-up places spool out over time in a marriage or intimate relationship. Our crazy inside-person shows.

I want us to see a resurgence, a revival, a renaissance of so many of the wonderful attributes and values that Africa has. You know we have had a jurisprudence, a penology in Africa which is not retributive. We’ve had a jurisprudence which was restorative. When people quarreled in the traditional setting, the main intention was not to punish the miscreant but to restore good relations. For Africa is concerned, or was concerned, about relationship, about the wholeness of relationship. That is something we can bring to the world, a world that is polarized, a world that is fragmented, a world that destroys people.

Our fears keep us from forming good, sound relationships with others and stops the vital heart beat of life, that compassionate heart that cares and understands others. Quote from: The Spirit Of Truth is Power: Reviving Faith In Jesus Christ The first book in the Foundational Faith in Truth Bible Study Series

When you revive a connection or relationship that has humiliated you, you are disrespecting yourself. Forgiveness is one thing, but having limits is quite another. By selecting what you will and will not tolerate, you educate people how to treat you. Maintain your self-worth and don't be scared to say no when required.

So, when women universally complain about their slothfully mute boyfriends, we learn two things. First, women have a universal desire to enjoy receiving high levels of verbal courtship effort. Second, high levels of verbal courtship effort are so costly that men have evolved to produce them only when they are necessary for initiating or reviving sexual relationships.

Decisions are difficult for many reasons, some reaching down into the very socket of being. John Gardner, in his novel Grendel, tells of a wise man who sums up his meditation on life’s mysteries in two simple but terrible postulates: “Things fade: alternatives exclude.” Of the first postulate, death, I have already spoken. The second, “alternatives exclude,” is an important key to understanding why decision is difficult. Decision invariably involves renunciation: for every yes there must be a no, each decision eliminating or killing other options (the root of the word decide means “slay,” as in homicide or suicide). Thus, Thelma clung to the infinitesimal chance that she might once again revive her relationship with her lover, renunciation of that possibility signifying diminishment and death.

Roberts called upon Christians to pray for Wales. He believed the church of Jesus Christ on its knees is invincible. Roberts exhorted audiences toward greater faith and spiritual power. He urged them to confess all known sins and reconcile immediately with anyone they had wronged. He spurred Christians to shed any lingering doubt that hindered their relationship with God. He called on them to obey the Holy Spirit without flinching. And he urged all believers to make public profession of their faith in Christ. His messages were not noted for their expert handling of God’s Word, even if they were consistent with its message.

To eat responsibly is to understand and enact, so far as one can, this complex relationship. What can one do? Here is a list, probably not definitive: 1. Participate in food production to the extent that you can. If you have a yard or even just a porch box or a pot in a sunny window, grow something to eat in it. Make a little compost of your kitchen scraps and use it for fertilizer. Only by growing some food for yourself can you become acquainted with the beautiful energy cycle that revolves from soil to seed to flower to fruit to food to offal to decay, and around again. You will be fully responsible for any food that you grow for yourself, and you will know all about it. You will appreciate it fully, having known it all its life. 2. Prepare your own food. This means reviving in your own mind and life the arts of kitchen and household. This should enable you to eat more cheaply, and it will give you a measure of “quality control”: You will have some reliable knowledge of what has been added to the food you eat. 3. Learn the origins of the food you buy, and buy the food that is produced closest to your home. The idea that every locality should be, as much as possible, the source of its own food makes several kinds of sense. The locally produced food supply is the most secure, the freshest, and the easiest for local consumers to know about and to influence. 4. Whenever possible, deal directly with a local farmer, gardener, or orchardist. All the reasons listed for the previous suggestion apply here. In addition, by such dealing you eliminate the whole pack of merchants, transporters, processors, packagers, and advertisers who thrive at the expense of both producers and consumers. 5. Learn, in self-defense, as much as you can of the economy and technology of industrial food production. What is added to food that is not food, and what do you pay for these additions? 6. Learn what is involved in the best farming and gardening. 7. Learn as much as you can, by direct observation and experience if possible, of the life histories of the food species. The

We must tell unbelievers that they have violated God’s perfect law, committed sinful rebellion against Him, and are destined for eternal conscious punishment—hell. However, because of God’s grace, love, and mercy, He sent His Son into the world—the person of Jesus Christ, who is Himself fully God and fully man—to give Himself as a substitute sacrifice for our sin. On the cross, Jesus bore our sins on His body, suffered and satisfied the full fury of God’s wrath, secured the forgiveness of sins, and restored the possibility of relationship with the Father. And then, on the third day, Jesus rose from the grave to bring new life to all who repent of their sins and trust in Him for salvation. We

The Brits call this sort of thing Functional Neurological Symptoms, or FNS, the psychiatrists call it conversion disorder, and almost everyone else just calls it hysteria. There are three generally acknowledged, albeit uncodified, strategies for dealing with it. The Irish strategy is the most emphatic, and is epitomized by Matt O’Keefe, with whom I rounded a few years back on a stint in Ireland. “What are you going to do?” I asked him about a young woman with pseudoseizures. “What am I going to do?” he said. “I’ll tell you what I’m goin’ to do. I’m going to get her, and her family, and her husband, and the children, and even the feckin’ dog in a room, and tell ’em that they’re wasting my feckin’ time. I want ’em all to hear it so that there is enough feckin’ shame and guilt there that it’ll keep her the feck away from me. It might not cure her, but so what? As long as I get rid of them.” This approach has its adherents even on these shores. It is an approach that Elliott aspires to, as he often tells me, but can never quite marshal the umbrage, the nerve, or a sufficiently convincing accent, to pull off. The English strategy is less caustic, and can best be summarized by a popular slogan of World War II vintage currently enjoying a revival: “Keep Calm and Carry On.” It is dry, not overly explanatory, not psychological, and does not blame the patient: “Yes, you have something,” it says. “This is what it is [insert technical term here], but we will not be expending our time or a psychiatrist’s time on it. You will have to deal with it.” Predictably, the American strategy holds no one accountable, involves a brain-centered euphemistic explanation coupled with some touchy-feely stuff, and ends with a recommendation for a therapeutic program that, very often, the patient will ignore. In its abdication of responsibility, motivated by the fear of a lawsuit, it closely mirrors the beginning of the end of a doomed relationship: “It’s not you, it’s … no wait, it’s not me, either. It just is what it is.” Not surprisingly, estimates of recurrence of symptoms range from a half to two-thirds of all cases, making this one of the most common conditions that a neurologist will face, again and again.

I want to make sure we understand in this reminder what duʿā’ is not? Duʿā’ is not placing an order at a restaurant. Duʿā’ is not placing an order for a product. When you place an order, you pay something and you get what you expected. You place an order for French fries; you’re not supposed to get a burger. You’re supposed to get French fries. When you place an order for a laptop, you’re not supposed to get a phone in the mail. You get what you ordered, and when you order something you obviously pay for it. You paid for it, so you’re expecting what you paid for. When you and I make duʿā’, we pay nothing. We pay nothing. When you pay nothing, then you have no expectations, you have no right to complain about what you get. You don’t get to say, ‘Hey! Wait, I asked for a hundred on my exam. I made duʿā’ last night. I still got a forty. What is this Allah? I placed the right order!’ You and I don’t get to do that. Allah is not here to serve you and me as customers. We’re used to customer service in this world. We are used to it so much that we think the way we are going to deal with Allah, is the same. Some of the young people today; unfortunately, their relationship with their parents has become like their parents are supposed to provide them customer service. ‘Mum, I asked you to buy me Grand Theft Auto! How come you didn’t get it yet?’, ‘I told you I’m going to do my homework!’ Like your homework is payment or something, right? Because we feel so entitled all the time, we bring this entitled attitude when we turn to Allah and we make duʿā’ to Him. ‘Yā Allāh, heal me.’ ‘Yā Allāh, get me a promotion.’ ‘Yā Allāh, do this for me or do that for me.’ And it doesn’t happen; and you’re like: ‘Forget this, I don’t need prayer. I even took the time out to pray and He didn’t give!

Those writings that are the guardians of ideas and virtuous love at least protect us from the arid sorrow born of loneliness, the icy hand that misery lays heavily upon us, when we believe we cannot arouse even the slightest compassion. Such writings can draw tears from people in any situation; they elevate the soul to more general contemplation, which diverts the mind from personal pain; they create for us a community, a relationship, with the writers of the past and those still living, with men who share our love for literature. In the desolation of exile, the depths of dungeons, and on the verge of death, a particular page of a sensitive author may well have revived a prostrate soul: and I who read that page, I who am touched by it, believe I still find there the trace of tears, and by feeling similar emotions I enter into some sort of communion with those whose fate I so deeply grieve.

The global jihad espoused by Osama bin Laden and other contemporary extremists is clearly rooted in contemporary issues and interpretations of Islam. It owes little to the Wahhabi tradition, outside of the nineteenth-century incorporation of the teachings of Ibn Taymiyya and the Ibn al-Qayyim al-Jawziyyah into the Wahhabi worldview as Wahhabism moved beyond the confines of Najd and into the broader Muslim world. The differences between the worldviews of bin Laden and Ibn Abd al-Wahhab are numerous. Bin Laden preaches jihad; Ibn Abd al-Wahhab preached monotheism. Bin Laden preaches a global jihad of cosmic importance that recognizes no compromise; Ibn Abd al-Wahhab’s jihad was narrow in geographic focus, of localized importance, and had engagement in a treaty relationship between the fighting parties as a goal. Bin Laden preaches war against Christians and Jews; Ibn Abd al-Wahhab called for treaty relationships with them. Bin Laden’s jihad proclaims an ideology of the necessity of war in the face of unbelief; Ibn Abd al-Wahhab preached the benefits of peaceful coexistence, social order, and business relationships. Bin Laden calls for the killing of all infidels and the destruction of their money and property; Ibn Abd al-Wahhab restricted killing and the destruction of property… The militant Islam of Osama bin Laden does not have its origins in the teachings of Ibn Abd al-Wahhab and is not representative of Wahhabi Islam as it is practiced in contemporary Saudi Arabia, yet for the media it has come to define Wahabbi Islam in the contemporary era. However, “unrepresentative” bin Laden’s global jihad of Islam in general and Wahhabi Islam in particular, its prominence in headline news has taken Wahhabi Islam across the spectrum from revival and reform to global jihad.

My own belief is that, though they may start by being something of an embarrassment, these new mind changers will tend in the long run to deepen the spiritual life of the communities in which they are available. That famous “revival of religion,” about which so many people have been talking for so long, will not come about as the result of evangelistic mass meetings or the television appearances of photogenic clergymen. It will come about as the result of biochemical discoveries that will make it possible for large numbers of men and women to achieve a radical self-transcendence and a deeper understanding of the nature of things. And this revival of religion will be at the same time a revolution. From being an activity mainly concerned with symbols, religion will be transformed into an activity concerned mainly with experience and intuition—an everyday mysticism underlying and giving significance to everyday rationality, everyday tasks and duties, everyday human relationships.

SELF-ASSESSMENT​Are You an Empath? To find out, take the following empath self-assessment, answering “mostly yes” or “mostly no” to each question. •​Have I ever been labeled overly sensitive, shy, or introverted? •​Do I frequently get overwhelmed or anxious? •​Do arguments and yelling make me ill? •​Do I often feel like I don’t fit in? •​Do crowds drain me, and do I need alone time to revive myself? •​Do noise, odors, or nonstop talkers overwhelm me? •​Do I have chemical sensitivities or a low tolerance for scratchy clothes? •​Do I prefer taking my own car to places so that I can leave early if I need to? •​Do I overeat to cope with stress? •​Am I afraid of becoming suffocated by intimate relationships? •​Do I startle easily? •​Do I react strongly to caffeine or medications? •​Do I have a low threshold for pain? •​Do I tend to socially isolate? •​Do I absorb other people’s stress, emotions, or symptoms? •​Am I overwhelmed by multitasking, and do I prefer to do one thing at a time? •​Do I replenish myself in nature? •​Do I need a long time to recuperate after being with difficult people or energy vampires? •​Do I feel better in small towns or the country rather than large cities? •​Do I prefer one-to-one interactions and small groups to large gatherings? Now calculate your results. •​If you answered yes to one to five questions, you’re at least a partial empath. •​If you answered yes to six to ten questions, you have moderate empath tendencies. •​If you answered yes to eleven to fifteen questions, you have strong empath tendencies. •​If you answered yes to more than fifteen questions, you are a full-blown empath.

I … I thought you’d need … that is, I thought you might want … companionship tonight.” There was no hiding her vulnerability now. Her heart was open to him. He could either take it or insert a blade. He looked at her and hesitated, but only for a moment. “Good God, Ayn, close your robe.” She did. And tied it so tightly, it felt like a Victorian corset, crushing the air out of her. “I’m sorry – I thought—” “I know what you thought. I know what you’ve been thinking since the moment I was revived.” “But you said you felt an attraction…” “No,” Goddard corrected, “I said this body feels an attraction. But I am not ruled by biology!” Ayn fought back every last emotion threatening to overtake her. She just shut them down cold. It was either that, or fall apart in front of him. She would rather self-glean than do that. “Guess I misunderstood. You’re not always easy to read, Robert.” “Even if I did desire that sort of relationship with you, we could never have one. It is clearly forbidden for scythes to have relations with one another. We satisfy our passions out there in the world with no emotional connections. There is a reason for that!” “Now you sound like the old guard,” she said. He took that like a slap in the face … but then he looked at her – really looked at her – and suddenly arrived at a revelation that she hadn’t even considered herself. “You could have expressed this desire of yours in the daytime, but you didn’t. You came to me at night. In the dark. Why is that, Ayn?” he asked. She had no answer for him. “If I had accepted your advances, would you have imagined it was him?” he asked. “Your weak-minded party boy?” “Of course not!” She was horrified. Not just by the suggestion, but by how much truth there might be to it. “How could you even think that?

Too many times we're stuck trying to revive the dead when we can't even rouse the living." The woman added a paperboard coffee sleeve around Lexi's cup. "I think if we spent as much time worrying about the life prior to the afterlife, we would likely have no time to contemplate the latter. Heaven and Hell are right here, inside of us. We take them with us wherever we go." "That's pretty good." Lexi took a sip of the coffee, desperate for caffeine. "What are your views on relationships?" Sahar smiled. "Don't settle until you find the one who makes you want to say ya'aburnee." "What?" "It's Arabic for 'you bury me.' The hope that the person you love will outlive you so that you will be spared the pain of living without them.

I believe Nehemiah’s purpose statement can be found in Nehemiah 2:10: “…to seek the welfare of the children of Israel.” This man was motivated by the need for revival—and that motivation moved him to action in serving and leading. Nehemiah’s primary concern was the people’s spiritual welfare, followed by their physical welfare. He didn’t journey to Jerusalem to pass out food stamps or birth control; he desired for his nation to return to God and restore their relationship with Him. Even so, the greatest need of our land is not better government or more effective social programs. More than anything else we need more obedient churches. We need Christians who will personally and faithfully engage in local church ministry.

Can you revive wilted tulips?

Instead of pleading, begging and embarrassing himself Dean simply decided to allow their relationship to lie peacefully in the grave of rejection Rita had buried it in, never to be resuscitated or revived, lifeless and abandoned due to the hopelessness and impossible realities that surrounded it .

Antidote for Bitterness 1 Heart Full of Love 1 Mind Set on Forgiveness 1 Song of Encouragement 2 Hands Full of Determination 2 Eyes That See Beyond the Surface Added together with heaping portions of prayer, you will soon find your relationships rising to incredible new levels of loyalty. For an added delight, top off with a scoop of happiness. Unlimited servings. No calories, just pure sweetness.

the overzealous institutionalization of social relationships, which comes along with the increasing formalization and physical and numerical growth of modern settlements and societies, makes people unhappy and undermines the moral legitimacy of political authorities. The more powerful the institutions, the more ‘rights’ and vested interests they will have in the affairs and interactions of the ordinary citizen, and the more marginal individuals will be compared to the interests of the institutions. The ultimate form of this trend is a situation where institutions become not only a burden, but a threat to public well-being, even to public security. I argue in the book that there are ways to revive organic communities in modern political systems by conducting decentralization, and by adopting models from the existing

Howard Ensign had joined the Congregational church after their revival and would testify at prayer meeting every Wednesday night. It seemed to me that the things between one and God should be between him and God like loving ones mother. One didn't go around saying, 'I love my mother, she has been so good to me.' One just loved her and did things that she liked one to do.

Those writings that are the guardians of ideas and virtuous love at least protect us from the arid sorrow born of loneliness, the icy hand that misery lays heavily upon us, when we believe we cannot arouse even the slightest compassion. Such writings can draw tears from people in any situation; they elevate the soul to more general contemplation, which diverts the mind from personal pain; they create for us a community, a relationship, with the writers of the past and those still living, with men who share our love for literature. In the desolation of exile, the depths of dungeons, and on the verge of death, a particular page of a sensitive author may well have revived a prostrate soul: and I who read that page, I who am touched by it, believe I still find there the trace of tears, and by feeling similar emotions I enter into some sort of communion with those whose fate I so deeply grieve.

Faith communities in which people worship together are arguably the single most important repository of social capital in America. “The church is people,” says Reverend Craig McMullen, the activist co-pastor of the Dorchester Temple Baptist Church in Boston. “It’s not a building; it’s not an institution, even. It is relationships between one person and the next.”6 As a rough rule of thumb, our evidence shows, nearly half of all associational memberships in America are church related, half of all personal philanthropy is religious in character, and half of all volunteering occurs in a religious context. So how involved we are in religion today matters a lot for America’s social capital.

I do it for the relationships. I like to spend my time with people who are trying to make the world a fairer, kinder place. I’ve been in groups like this since college, and they have made me happy.

In his book The Pursuit of Happiness, psychologist David Myers reviewed research on the relationship between money and happiness. He found that once personal income had reached a stable but rather modest level, more income didn’t make people any happier. Instead, what made people happy was more time with friends and family. He concluded that happiness often involves living a simple life, consuming less, and savoring more. He cited a study that found that the less expensive recreation is, the more people enjoy it. Americans actually rate themselves higher on happiness scales when they are gardening than when they are snow skiing or power boating.

One can also envision critiques to such an approach, bemoaning the difficulty of balancing career ambitions, managing a household, and tending to care relationships with impaling as many flesh-eating ghouls as humanly possible. One can unfortunately envision an endless debate about whether, in a world of the zombie apocalypse, women can “have it all.

we want to give you a practical plan for how you can live on fire for God when your world, your surroundings, your environment, your job, your school, your community, your family, and maybe even your church are not encouraging your walk with Him. Truth be told, regardless of where everyone else is in their pursuit of God, your relationship with Him is your responsibility. I have heard it said that you are as close to God as you want to be. Likewise, you are as revived as you want to be.

Or take the belief common among some evangelicals that every individual needs an identifiable point of personal faith conversion to create a “personal relationship with Jesus.” That’s certainly a key to evangelical revivalism, and one can definitely find various Bible verses that seem to buttress such a claim. But, altogether, the direct biblical evidence for that theology and rhetoric is in fact pretty thin.

This bittersweet phenomenon of a successful event paired with no discernible political gain seemed to be a chronic problem for our group. However, we were experiencing a victory that could not be taken away from us. That is, we were by now a transcendent, connected community. We were learning that relationships always trump agendas, and that a good process is sustaining, regardless of outcome.

Beautiful building,” Phoebe said. Sam nodded. “Classical Revival,” he said. It was yet another display of his seemingly unending knowledge that both made her proud and made her feel very small. Maybe if she had gone to college she would have learned about building styles and understand what Classical Revival meant. They could have intelligent discussions about things like rooflines and columns.

Exquisitely sensitive to her infant’s nonverbal messages, the “good” mother empathically divines the needs of her baby with near clairvoyant accuracy, relying on her capacity to regressively revive in herself this early communication channel that, Spitz felt, is lost to most adults. She senses why her infant is crying, a mystery to others, and is able to respond correctly. Each accurate reading and satisfying intervention—picking him up, feeding him, jostling him, soothing him—becomes another interaction in the essential cycle of meaning-making. Spitz saw these repetitions as also helping the infant sort out feeling states into discernible, sequential categories with beginnings and endings (for example: I was upset, then I felt better), contributing to the laying down of memory traces of recognizable experience. Thus Spitz offered psychoanalysis a very different kind of developmental progression, adding to the unfolding psychosexual sequence of drive discharge (from oral to anal to phallic to oedipal) the increasing structuralization of ego capacities which emerge, in the first year of life, within crucial transformations in the relationship to the libidinal object.

The church is about life-giving relationships that come together in gatherings. When we gather, we don’t primarily assemble in the style of the synagogue: to learn, to receive, to evaluate, and to contemplate. Rather, we assemble in the style of the temple: to worship, to pray, to encounter God, and to bring our offering. We come as living stones, fitted together in the house of God as a collective dwelling place.

The backyard chicken movement sweeping the United States and Europe is a response to city lives far removed from the daily realities of life and death on a farm, and the bird provides a cheap and handy way for us to reconnect with our vanishing rural heritage. This trend may not improve the life or death of the billions of industrial chickens, but it may revive our memories of an ancient, rich, and complex relationship that makes the chicken our most important companion. We might begin to look at chickens and, seeing them, treat them differently.

And he called out, 'Yet forty days, and Nineveh shall be overthrown!'" Notice how little is in that message. Jonah is establishing the reality of divine justice and judgment, of human sin and responsibility. But that's all he speaks of. Later, when the Ninevites repent, the king says: "Who knows? God may turn and relent and turn from his fierce anger, so that we may not perish" (3:9). The king isn't even sure if God offers grace and forgiveness. It is clear that the Ninevites have very little spiritual understanding here. And though some expositors like to talk about the "revival" in Nineveh in response to Jonah's preaching, it seems obvious that they are not yet in any covenant relationship with God. They have not yet been converted. And yet God responds to that: "When God saw what they did, how they turned from their evil way, God relented of the disaster that he had said he would do to them, and he did not do it" (3:10). He doesn't say to them "You are my people; I am your God." There's no saving relationship here--but there is progress! They have one or two very important planks in a biblical worldview, and to God that makes a difference.

Basically, a satan is more of a relationship than a person. Anything that is facing you in an antagonistic or adversarial way—working against you as an opponent or enemy—is standing before you as ha satan, as an adversary, as a satan. In the Bible, Satan and the Devil are interchangeable names for the personification of all that is adversarial to the kingdom and people of God, the personified Enemy of God.

Hope is a terribly dangerous thing, for what if that which we so passionately hope for never comes to pass? What if the healing never comes, the relationship is never restored, the dream can’t be revived, and the horror of the inevitable remains horribly inevitable? These things I pondered. And yet, standing in a forest forced silent by the bitter hand of winter I was reminded that spring is never deterred despite how bitter winter’s hand might be. For it is not the ‘hope’ of spring. Rather it is the ‘fact’ of spring. And therefore we must remember that hope is fact despite how bitter the hand of life.

one desires unalloyed devotional service, one must associate with devotees of Śrī Kṛṣṇa, for by such association only can a conditioned soul achieve a taste for transcendental love and thus revive his eternal relationship with Godhead in a specific manifestation and in terms of the specific transcendental mellow (rasa) that one has eternally inherent in him.

Just as sunlight revives a garden, quality time revitalises a relationship. Love strengthens and grows during these moments of mutual joy and connection.

Juselius and Takats (2016) uncover an empirical relationship—‘a puzzling link between low-frequency inflation and population-age structure : the young and old (dependents) are inflationary whereas the working age population is disinflationary’. They use data from 22 countries between 1955 and 2014, breaking up that time period so they are not biased by periods of high or low inflation. Their analysis shows that 6.5% of the disinflation in the USA from 1975 to 2014 can be accounted for by age structure. The age structure, they argue, ‘is forecastable and will increase inflationary pressures over the coming decades’.

As noted, the depiction of Zionism as a colonial project signified, albeit partially, a revival of the long-silenced analysis of Matzpen.36 Shafir’s work confirmed Zionist colonialism’s relationship to the indigenous population—a relationship that Matzpen identified over three decades earlier.

SEPTEMBER 14 Day 258 The Divine Dwelling Place “For thus says the high and lofty One who inhabits eternity, whose name is Holy: ‘I dwell in the high and holy place, and also with him who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite.’” Isaiah 57:15 Isaiah’s words are a study in contrasts. The transcendent God draws near to man. The High and Lofty One comes to those who are humble. He who is holy dwells with the contrite sinner. The One who inhabits eternity enters time to have a relationship with finite man. The Sovereign of the universe reaches down to sinful people and draws them to Himself. You must maintain an appreciation of this contrast in order to have a healthy relationship with God. During the last two centuries the difference and distance between God and man was all but forgotten in Christian thought. Human logic decreed that people are basically good. Since people are like God, God is like people. Jesus was emphasized as human rather than divine. With this blurring of the difference and distance between the Creator and His creation, the Christian message was compromised. If you are good and God is like you, then you not only lose your sense of depravity, you have little need for Him. When you lose your fear of Judgment, you lose your need for salvation. You worship a God who is holy, transcendent, and eternal. The miracle is, He is willing to have a relationship with you, a sinner, bound by the limitations of being a creature, and incapable of initiating a relationship with your Creator. Never lose your awe of it all.

What is between this Master of ours and us? The thing that ties us together, the thing that gives us a relationship is actually duʿā’, itself.

We may have the vision of God and a very clear understanding of what God wants, and yet when we start to do it, there comes to us something equivalent to Moses’ forty years in the wilderness. It’s as if God had ignored the entire thing, and when we are thoroughly discouraged, God comes back and revives His call to us. And then we begin to tremble and say, “Who am I that I should go . . . ?” We must learn that God’s great stride is summed up in these words—“I AM WHO I AM . . . has sent me to you” (Exodus 3:14). We must also learn that our individual effort for God shows nothing but disrespect for Him—our individuality is to be rendered radiant through a personal relationship with God, so that He may be “well pleased” (Matthew 3:17). We are focused on the right individual perspective of things; we have the vision and can say, “I know this is what God wants me to do.” But we have not yet learned to get into God’s stride. If you are going through a time of discouragement, there is a time of great personal growth ahead.

You can revive a fading relationship, not a dead relationship.

She was like a mother to me, Jae. After everything I put her through, I wanted her to see she was right and that her struggles with me weren’t wasted.” His breath shuddered. “She revived my heart, gave me unconditional love, and promised that one day I would learn to accept it. I was excited to show her I found someone who could love me, one who showed me how to love in return.

Recollecting the treasured memories.... strengthens the shared meaning .... building a deeper emotional connection...it is a relational way of reminiscing the olden times...By opening them again with the other....it becomes a throwback to the forgotten past....but as you gather those times...it becomes a shared moment cuddling by the fire...for no longer are they memories frozen mutely in time...rather a melting past revived to savor a lifeless relationship....

Recollecting the treasured memories.... strengthens the shared meaning .... and builds deeper emotional connection...it is a relational way of reminiscing the olden memories...By opening them again with the other....it becomes a throwback to the forgotten past....but as you gather those times...it becomes a shared moment cuddling by the fire...for no longer are they memories frozen mutely in time...rather a melting past revived to savor a lifeless relationship....

Recollecting the treasured memories.... strengthens the shared meaning ....by building a deeper emotional connection...It is a relational way of reminiscing about the olden times...By opening them again with the other....it becomes a throwback to the forgotten past....but as you gather those times...it becomes a shared moment cuddling by the fire...for no longer are they memories frozen mutely in time...rather a melting past revived to savor a lifeless relationship....

She had lost him. It mattered not that she still loved him against all reason, and that perhaps he regretted losing her. The truth was that they could never revive their relationship.

inadequate. Most do not help students with what they need most—a sense of meaning regarding their sexuality, ways to make sense of all the messages, and guidelines on decent behavior in sexual relationships.

You must have at least one relationship in your life that exists for no reason. If you don’t have such a relationship, be very clear, even if you have money, deep down you are still poor.

Much like someone that attempted to breathe life into a unconscious body in order to revive another, Leona had tried and tried to give their romance that lifesaving touch with her patience and efforts but it had been to absolutely no avail and their limp, lifeless relationship still seemed headed for a romantic tomb with little hope of an actual recovery.

He started to explain his position, trying to get me to engage. I secretly shut my heart to him completely. I forgot that this hurts only me.

It is not only the highly creative who would not whole-heartedly agree with Bowlby’s contention that intimate attachments to other human beings are the hub around which a person’s life revolves. For the deeply religious, and especially for those whose vocation demands celibacy, attachment to God takes precedence over attachment to persons. Although such people may succeed in loving their neighbours as themselves, the injunction ‘Thou shalt love the Lord thy God with all thy heart and with all thy soul, and with all thy mind’ is truly ‘the first and great commandment’.15 Throughout most of Europe’s recorded history, it was assumed that ultimate happiness was not to be expected from human relationships and institutions, but could only be found in man’s relation with the divine. Indeed, many of the devout believed that human relationships were an obstacle to communion with God. The founders of the monastic movement were the hermits of the Egyptian desert, whose ideal of perfection was only to be achieved through renunciation of the world, mortification of the flesh, and a solitary life of contemplation and rigorous discipline. It was recognized very early that the life of the anchorite was not possible for everyone, and so the ‘coenobitic’ tradition arose in which monks no longer lived alone but shared the life of dedication to God in communities. Intimate attachments, or desires for such attachments, are not unknown within the walls of monasteries, but they are regarded as intrusive distractions and firmly discouraged. Although learning was not a necessary feature of monastic life, the libraries of the monasteries preserved the learning of the past, and attracted those monks who had scholarly interests. In the twelfth and thirteenth centuries, the monasteries led an intellectual revival, and were pre-eminent in history and biography.16 Perhaps monastic discipline and the absence of close personal ties not only facilitated the individual’s relation with God, but also fostered scholarship. It would, I think, be quite wrong to assume that all those who have put their relation with God before their relations with their fellows are abnormal or neurotic. Some of those who choose the monastic or celibate life certainly do so for the ‘wrong’ reasons: because their human relationships have failed, or because they dislike taking responsibility, or because they want a secure haven from the world. But this is not true of all; and even if it were so, would not imply that a life in which intimate attachments to other human beings played little part was necessarily incomplete or inferior. The religious person might argue that modern psycho-analysts have idealized intimate attachments; that human relationships are, because of the nature of man, necessarily imperfect; and that encouraging people to look for complete fulfilment in this way has done more harm than good.

Idolatry is the thing that will always get in the way of and ultimately destroy your relationship with God, your heavenly father.

Studies have consistently revealed that a lot of people who attend church do not really have a personal relationship with God. My friend, that is a staggering revelation, and the implications for the church are far-reaching!

The nation has a ‘sacred’ geography, encompassing an impressive amount of real estate. Golwalkar spoke of it as extending from Iran in the west to the Malay Peninsula in the east, from Tibet in the north to Sri Lanka in the south.31 One cannot escape the conclusion that many in the RSS consider the whole area an integral part of Bharat Mata (Mother India) which should be brought together into some kind of a political relationship.