Scriptures Of Hope Quotes

Scripture comforts me, and romance novels give me hope." "Oh yeah? Hope for what?" "Hope that I'll be doing more than quoting scripture with Ambrose Young in the very near future".

Love knows no limit to its endurance, no end to its trust, no fading of its hope; it can outlast anything. Love never fails.

My young sisters, we have such hope for you. We have such great expectations for you. Don't settle for less than what the Lord wants you to be... Give me a young woman who loves home and family, who reads and ponders the scriptures daily, who has a burning testimony of the Book of Mormon... Give me a young woman who is virtuous and who has maintained her personal purity, who will not settle for less than a temple marriage, and I will give you a young woman who will perform miracles for the Lord now and throughout eternity.

Holiness, as taught in the Scriptures, is not based upon knowledge on our part. Rather, it is based upon the resurrected Christ in-dwelling us and changing us into His likeness.

Yet one thing secures us what ever betide, the scriptures assures us that the Lord will provide.

Even amongst fierce flames/ The golden lotus can be planted.

It is of the LORD's mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness. The LORD is my portion, saith my soul; therefore will I hope in him.

Watching my parents I've learnt a lesson many do not recognize. True love is not signaled by romantic, candle light dinners, red roses glistening with dew, or even Valentine's day celebrations. While these things may accompany our feelings, love is truly more than all those! Love is being with your spouse even when its not pleasing. Sometimes, love is walking down the hall, with your spouse hanging onto your shoulders and walking at a turtle's pace down the hall, just because surgery made life a burden. Love is patient, love is kind, love is Jesus! May we always remember love is not always tied in bows!

Maybe we are a little crazy. After all, we believe in things we don't see. The Scriptures say that faith is "being sure of what we hope for and certain of what we do not see" (Heb. 11:1). We believe poverty can end even though it is all around us. We believe in peace even though we hear only rumours of wars. And since we are people of expectation, we are so convinced that another world is coming that we start living as if it were already here.

I am grateful for emphasis on reading the scriptures. I hope that for you this will become something far more enjoyable than a duty; that, rather, it will become a love affair with the word of God. I promise you that as you read, your minds will be enlightened and your spirits will be lifted. At first it may seem tedious, but that will change into a wondrous experience with thoughts and words of things divine. Gordon B. Hinckley

Most of us are not really approaching the subject [scriptures] in order to find out what Christianity says: we are approaching it [them] in the hope of finding support from Christianity for the views of our own party.

Love is awful. It’s awful. It’s painful. It’s frightening. It makes you doubt yourself, judge yourself, distance yourself from the other people in your life. Makes you selfish. Makes you creepy. It makes you obsessed with your hair. Makes you cruel. Makes you say and do things you never thought you would do. It’s all any of us want, and it’s hell when we get there. So no wonder it’s something we don’t want to do on our own. I was taught if we’re born with love, then life is about choosing the right place to put it. People talk about that a lot. It 'feeling right'. 'When it feels right, it’s easy.' But I’m not sure that’s true. It takes strength to know what’s right. And love isn’t something that weak people do. Being a romantic takes a hell of a lot of hope. I think what they mean is... When you find somebody that you love... it feels like hope.

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

Rejoice in the hope. Endure under tribulation. Persevere in prayer. -Romans 12:12

And now, I, Moroni would speaksomewhatconcerning these things; I would show unto the world that faith is things which are hoped for and not seen; wherefore, dispute not because ye seenot, for ye recieve no witness until after the trial of your faith. For it was by Faith that Christ showed himself unto our fathers after he had risen from the dead; and he showed not himself unto them until after they had fiath in him; wherefore, it must needs be that some had faith in hime, for he showed himself not unto the world.

The funeral liturgy says that life is changed and not ended. I've always loved that, if that's of any help.

One of the schools of Tlön goes so far as to negate time; it reasons that the present is indefinite, that the future has no reality other than as a present hope, that the past has no reality other than as a present memory. Another school declares that all time has already transpired and that our life is only the crepuscular and no doubt falsified an mutilated memory or reflection of an irrecoverable process. Another, that the history of the universe — and in it our lives and the most tenuous detail of our lives — is the scripture produced by a subordinate god in order to communicate with a demon. Another, that the universe is comparable to those cryptographs in which not all the symbols are valid and that only what happens every three hundred nights is true. Another, that while we sleep here, we are awake elsewhere and that in this way every man is two men.

But this isn't their God, she decided. It's my God. This is a God I have found through sacrificing my own life, through my flesh being cut, my skin ripped off, my blood sucked away, my nails torn, all my time and hopes and memories being stolen from me. This is not a God with a form. No white clothes, no long beard. This god has no doctrine, no scripture, no precepts. No reward, no punishment. This God doesn't give, and doesn't take away. There is no heaven up in the sky, no hell down below. When it's hot, and when it's cold, God is simply there.

This is what the LORD requires of every man; to do justice, to love mercy and to humbly work with God.

Knowing what we know, how much more do we want to give Him something? But He seems to have everything. Well, not quite. He doesn’t have you with Him again forever, not yet. I hope you are touched by the feelings of His heart enough to sense how much He wants to know you are coming home to Him. You can’t give that gift to Him in one day, or one Christmas, but you could show Him today that you are on the way. You could pray. You could read a page of scripture. You could keep a commandment. If you have already done these, there is still something left to give. All around you are people He loves but can help only through you and me. One of the sure signs that we have accepted the gift of the Savior’s atonement is that we give gifts to others.

There is no need to be worried by facetious people who try to make the Christian hope of ‘Heaven’ ridiculous by saying they do not want ‘to spend eternity playing harps’. The answer to such people is that if they cannot understand books written for grown-ups, they should not talk about them. All the scriptural imagery (harps, crowns, gold, etc.) is, of course, a merely symbolical attempt to express the inexpressible. Musical instruments are mentioned because for many people (not all) music is the thing known in the present life which most strongly suggests ecstasy and infinity. Crowns are mentioned to suggest the fact that those who are united with God in eternity share His splendour and power and joy. Gold is mentioned to suggest the timelessness of Heaven (gold does not rust) and the preciousness of it. People who take these symbols literally might as well think that when Christ told us to be like doves, He meant that we were to lay eggs.

Blessed is the person who desired to read the Holy Scriptures. It’s brings great reward to those who believe, trust and obey the Holy instructions.

Let us keep that promise – that American promise – and in the words of Scripture -- hold firmly, without wavering, to the hope that we confess.

Everything that is done in the world is done by hope. No merchant or tradesman would set himself to work if he did not hope to reap benefit thereby.

The world is broken. Our bodies break eventually. Our minds and hearts can break as well. We lose things in this life. We lose relationships. We lose people. And so a lot of folks live with a lot of pain. Much is mystery but God asks us to love, not just when it’s easy and not just when a certain Scripture fits. What does it look like to love someone who lives in a place you’ve never been? When there are no words? Or what about allowing someone to love you when you feel completely alone, like no one can relate?

This election is about the past vs. the future. It's about whether we settle for the same divisions and distractions and drama that passes for politics today or whether we reach for a politics of common sense and innovation, a politics of shared sacrifice and shared prosperity. There are those who will continue to tell us that we can't do this, that we can't have what we're looking for, that we can't have what we want, that we're peddling false hopes. But here is what I know. I know that when people say we can't overcome all the big money and influence in Washington, I think of that elderly woman who sent me a contribution the other day, an envelope that had a money order for $3.01 along with a verse of scripture tucked inside the envelope. So don't tell us change isn't possible. That woman knows change is possible. When I hear the cynical talk that blacks and whites and Latinos can't join together and work together, I'm reminded of the Latino brothers and sisters I organized with and stood with and fought with side by side for jobs and justice on the streets of Chicago. So don't tell us change can't happen. When I hear that we'll never overcome the racial divide in our politics, I think about that Republican woman who used to work for Strom Thurmond, who is now devoted to educating inner city-children and who went out into the streets of South Carolina and knocked on doors for this campaign. Don't tell me we can't change. Yes, we can. Yes, we can change. Yes, we can. Yes, we can heal this nation. Yes, we can seize our future. And as we leave this great state with a new wind at our backs and we take this journey across this great country, a country we love, with the message we carry from the plains of Iowa to the hills of New Hampshire, from the Nevada desert to the South Carolina coast, the same message we had when we were up and when we were down, that out of many, we are one; that while we breathe, we will hope. And where we are met with cynicism and doubt and fear and those who tell us that we can't, we will respond with that timeless creed that sums up the spirit of the American people in three simple words -- yes, we can.

Why is it so hard to get people to study the Scriptures? Common sense tells us what revelation commands: 'Faith comes by hearing, and hearing by the word of God'--'Search the Scriptures'--'Be ready to give to every one a reason of the hope that is in you.' These are the words of the inspired writers, and these injunctions are confirmed by praising those who obey the admonition. And yet, for all that we have the Bible in our houses, we are ignorant of its contents. No wonder that so many Christians know so little about what Christ actually taught; no wonder that they are so mistaken about the faith that they profess.

An emotionally destructive marriage is one where one’s personhood, dignity, and freedom of choice is regularly denied, criticized, or crushed. This can be done through words, behaviors, economics, attitudes, and misusing the Scriptures.

Blessed are you, who mediate and believe in God’s Holy Scriptures.

I am not sure what tomorrow has for me, but I am sure about one thing. Even If I lose it all. God will provide, because I trust in him. Genesis 22:7-8 Proverb 3:5

She would stay strong. She would remember the promises in Scripture. She would hope and pray and not give away.

Perhaps it is our fear of getting our hopes up; it seems too good to be true. Perhaps it’s been the almost total focus on sin and the Cross. But the Scripture is abundant and clear: Christ came not only to pardon us, but also to heal us. He wants the glory restored. So, put the book down for just a moment, and let this sink in: Jesus can, and wants to, heal your heart.

But if we all read the biblical text assuming that God is able to speak a coherent word to us through it, then we can discuss the meanings our varied cultures have gleaned from the Scriptures. What I have in mind then is a unified mission in which our varied cultures turn to the text in dialogue with one another to discern the mind of Christ.

Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of the world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and the seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he holds to as being certain from reason and experience. Now, it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn. The shame is not so much that an ignorant individual is derided, but that people outside the household of faith think our sacred writers held such opinions, and, to the great loss of those for whose salvation we toil, the writers of our Scripture are criticized and rejected as unlearned men. If they find a Christian mistaken in a field which they themselves know well and hear him maintaining his foolish opinions about our books, how are they going to believe those books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven, when they think their pages are full of falsehoods on facts which they themselves have learnt from experience and the light of reason? Reckless and incompetent expounders of Holy Scripture bring untold trouble and sorrow on their wiser brethren when they are caught in one of their mischievous false opinions and are taken to task by those who are not bound by the authority of our sacred books. For then, to defend their utterly foolish and obviously untrue statements, they will try to call upon Holy Scripture for proof and even recite from memory many passages which they think support their position, although they understand neither what they say nor the things about which they make assertion [quoting 1 Tim 1:7].

On the ethics of war the Quran and the New Testament are worlds apart. Whereas Jesus tells us to turn the other cheek, the Quran tells us, 'Whoso commits aggression against you, do you commit aggression against him' (2:194). The New Testament says nothing about how to wage war. The Quran, by contrast, is filled with just-war precepts. Here war is allowed in self-defense (2:190; 22:39), but hell is the punishment for killing other Muslims (4:93), and the execution of prisoners of war is explicitly condemned (47:4). Whether in the abstract is is better to rely on a scripture that regulates war or a scripture that hopes war away is an open question, but no Muslim-majority country has yet dropped an atomic bomb in war.

Scripture comforts me, and romance novels give me hope." "Oh, yeah? Hope for what?" "Hope that I'll be doing more than quoting scripture with Ambrose Young in the very near future." Fern blushed furiously and looked at her hands.

You will guard him and keep him in perfect and constant peace whose mind [both its inclination and its character] is stayed on You, because he commits himself to You, leans on You, and hopes confidently in You. ISAIAH 26 : 3 (AMP)

The reason Scripture doesn’t give clear guidelines for assigning responsibility is that it is not essential for us to know precise causes. This is good news: you don’t have to know the exact cause of suffering in order to find hope and comfort.

The question isn’t always which account of Christianity uses the Bible. The question is which does justice to as much of the biblical witness as possible. There are uses of Scripture that utter a false testimony about God. This is what we see in Satan’s use of Scripture in the wilderness. The problem isn’t that the Scriptures that Satan quoted were untrue, but when made to do the work that he wanted them to do, they distorted the biblical witness. This is my claim about the slave master exegesis of the antebellum South. The slave master arrangement of biblical material bore false witness about God. This remains true of quotations of the Bible in our own day that challenge our commitment to the refugee, the poor, and the disinherited.

A grieving son was given the opportunity to write parting words on a card at his mother's funeral. He quoted the verse, "And morning came and Jesus was standing on the shore.

You can read the word of God, but without mediation and prayer, we become spiritually weak and unfilled.

Closed mouths, only lead to closed gates. Share your salvation!

But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

The purest thought comes from mediation on word of God.

I believe in supremacy of God.

God is not angry with you and never has been. He loves you with an everlasting love. Salvation is not a question of “turn or burn.” We’re burning already, but we don’t have to be! Redemption! The life and death of Christ showed us how far God would go to extend forgiveness and invitation. His resurrection marked the death of death and the evacuation of Hades. My hope is in Christ, who rightfully earned his judgment seat and whose verdict is restorative justice, that is to say, mercy. Hope. That is my bias, and I believe that Scripture, tradition, and experience confirm it. I

The Holy Scriptures are to be read constantly, memorized, treated as more important than gold and silver. We should esteem the Scriptures more than our daily food. God's Words should be our delight and hope.

He gives strength to the weary and increases the power of the weak. Even youths grow tired and weary, and young men stumble and fall; but those who hope in the LORD will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint. ISAIAH 40 : 29 – 31

The second thing I got backwards in my approach to the Bible was the belief that my heart should guide my study. The heart, as it is spoken of in Scripture, is the seat of the will and emotions. It is our “feeler” and our “decision-maker.” Letting my heart guide my study meant that I looked for the Bible to make me feel a certain way when I read it. I wanted it to give me peace, comfort, or hope. I wanted it to make me feel closer to God.

Why do we live out every day as if there is no hope to overcome our chaos and no possibility for living a stressed-less life when Scripture repeatedly reassures us that God has the power and the peace to make that happen?

Scripture Reading: Psalm 62:5–8 (NIV1984) Find rest, O my soul, in God alone; my hope comes from him. He alone is my rock and my salvation; he is my fortress, I will not be shaken. My salvation and my honor depend on God; he is my mighty rock, my refuge. Trust in him at all times, O people; pour out your hearts to him, for God is our refuge.

There is a moment in the history of every beaten child when his mind parts with hopes of dignity — pushes off hope like a boat without a rower, and lets it go as it will on the stream, and resigns himself to the tally stick of pain.

As time passes, I realize more and more how conditioned I have been to be ashamed of my weakness. Somehow it is okay to attend to the brokenness in the lives of others, but to admit to brokenness in our own homes, even in our own hearts? We have been told that this is downright embarrassing. What we know to be true, though, as we dig into Scripture, is that God is not ashamed of our weakness. He is not ashamed of it, because He can use even this to glorify Himself.

And we know that in all things God works for the good of those who love him, who have been called according to his purpose. ROMANS 8 : 28 But as for me, I watch in hope for the LORD, I wait for God my Savior; my God will hear me. MICAH 7 : 7

The problem in the church today is that we treat God's glory as a by-product and the missional activities of the church as the primary thing when the opposite is what Scripture demands. We don't proclaim the gospel and feed the poor and shepherd the flock in hopes that God's glory will be the by-product of those activities. We seek the revealing of the glory of God through the methods He prescribes so that His glory is revealed in the church. When that happens, the lost are converted, the poor are fed, the saints live in unity, and much more, all as by-products of God's manifest presence in the church.

There will be glimpses of hope, shards of refracted light at the Cross when Jesus is crucified, but on the way there is very little. Sobering, yet truthful. We are reminded that others who have sought hope and freedom have had to endure without much to go on, too.

BE STILL IN MY PRESENCE, even though countless tasks clamor for your attention. Nothing is as important as spending time with Me. While you wait in My Presence, I do My best work within you: transforming you by the renewing of your mind. If you skimp on this time with Me, you may plunge headlong into the wrong activities, missing the richness of what I have planned for you. Do not seek Me primarily for what I can give you. Remember that I, the Giver, am infinitely greater than any gift I might impart to you. Though I delight in blessing My children, I am deeply grieved when My blessings become idols in their hearts. Anything can be an idol if it distracts you from Me as your First Love. When I am the ultimate Desire of your heart, you are safe from the danger of idolatry. As you wait in My Presence, enjoy the greatest gift of all: Christ in you, the hope of Glory! Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will. ROMANS 12 : 2

Why?’ he asked. ‘Why should I praise her if she doesn’t deserve it? I say exactly what I have often admired Sterne for saying in one of his letters — that neither reason nor Scripture asks us to speak nothing but good of the dead. And now, madam,’ he continued, after a short interval of thought, ‘I may, perhaps, hope that you will assist me, or rather not thwart me, in endeavouring to win the love of a young lady living about you, one in whom I am much interested already.

Sherrie described atheism as a positive system of belief—one based on data, exploration and observation rather than scripture, creed and prayer. Atheists believe that human life is a chemical phenomenon, that our first parents were super-novas that happened billions of years ago—that humans are inexplicable miracles in a universe of structured chaos. Atheists believe that when we die, we will turn into organic debris which will continue cycling for billions of years in various incarnations. Sherrie explained that atheists appreciate life unfathomably because it is going to end. No one who takes atheism seriously dies without hope.

God looks on the upright, as has been said; and the upright shall gaze on Him.... That mutual gaze is blessedness. They who looking up behold Jehovah are brave to front all foes and to keep calm hearts in the midst of alarms. Hope burns like a pillar of fire in them when it is gone out in others; and to all the suggestions of their own timidity or of others they have the answer, "In the Lord have I put my trust; how say ye to my soul, Flee? Here I stand; I can do no otherwise. God help me. Amen.

The kingdom is often limited to the hearts of the regenerate, heaven, or the eternal state. This virtually denies that the messianic kingdom has anything to do with this present earth. In contrast to this tendency, Scripture makes it abundantly clear that this earth, although not the source of the kingdom, is a part of the kingdom. Christ's messianic authority and reign extend over all of heaven and earth (Matt. 28:18), and He is in the process of subduing all of His enemies, whether in heaven or on earth (1 Cor. 15:25).

One of the greatest frustrations about being the only chosen one in four generations is that there is no one to tell me what to do. I’ve only centuries-old scripture to guide me, pored over by learned priests and eager revolutionaries who decide what those scriptures mean based on their own desperate hopes. None of them have felt God’s own power rippling through their bodies; none of them really know. It seems to me that when God decided he wanted to communicate with humankind, he could have come up with a much better plan.

The Christian up to his eyes in trouble can take comfort from the knowledge that in God’s kindly plan it all has a positive purpose, to further his sanctification. In this world, royal children have to undergo extra training and discipline which other children escape, in order to fit them for their high destiny. It is the same with the children of the King of kings. The clue to understanding all his dealings with them is to remember that throughout their lives he is training them for what awaits them, and chiseling them into the image of Christ. Sometimes the chiseling process is painful and the discipline irksome, but then the Scripture reminds us: “The Lord disciplines those he loves, and he punishes everyone he accepts as a son. Endure hardship as discipline; God is treating you as sons . . . No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it” (Heb 12:6-7,11). Only the person who has grasped this can make sense of Romans 8:28, “All things work together for good to them that love God” (KJV); equally, only he can maintain his assurance of sonship against satanic assault as things go wrong. But he who has mastered the truth of adoption both retains assurance and receives blessing in the day of trouble: this is one aspect of faith’s victory over the world. Meanwhile, however, the point stands that the Christian’s primary motive for holy living is not negative, the hope (vain!) that hereby he may avoid chastening, but positive, the impulse to show his love and gratitude to his adopting God by identifying himself with the Father’s will for him.

In this culture of quick satisfaction and gratification, many of us have never been taught to believe that someday we will have to give an account to God, face-to-face, for the spiritual, emotional, and moral work that we steward in the lives of our children. The souls of our children will last for all eternity, and if we believe Scripture to be true, the way we shepherd them will undoubtedly have repercussions far beyond our lives here on earth.

He is our Redeemer, Deliverer, Reconciler, Mediator, Intercessor, Advocate, Attorney, Solicitor, our Hope, Comfort, Shield, Protection, Defender, Strength, Health, Satisfaction and Salvation. His blood, his death, all that he ever did, is ours. And Christ himself, with all that he is or can do, is ours. . . . And God (as great as he is) is mine, with all that he hath, through Christ and his purchasing. —William Tyndale, A Pathway into the Holy Scripture

We don't have long here, children. Our hopes and aspirations may feel limitless, but our days are finite, our experiences fading in the twinkling of an eye. Death is a love note to the living, to regard every day, every breath, as sacred. 'What is your life?' the scriptures ask us. 'You are a mist that appears for a little while and then vanishes' (James 4:14, NIV). The Spirit is ever beckoning us to heed that wisdom, to get on with what we've been put here to do. And whatever that calling looks like, however it may seemingly vary from one person or season to the next, at its core, it is simply this: cherish one another. That is all. That is our purpose in its entirety, to bestow God's care on others.

As I was about to complain that this 2020 is not the year I have ordered. Then I remembered Romans 5:3-11 3 We can rejoice, too, when we run into problems and trials, for we know that they help us develop endurance. 4 And endurance develops strength of character, and character strengthens our confident hope of salvation. 5 And this hope will not lead to disappointment. For we know how dearly God loves us, because he has given us the Holy Spirit to fill our hearts with his love….

Some books about the Holocaust are more difficult to read than others. Some books about the Holocaust are nearly impossible to read. Not because one does not understand the language and concepts in the books, not because they are gory or graphic, but because such books are confrontational. They compel us to “think again,” or to think for the first time, about issues and questions we might rather avoid. Gabriel Wilensky’s book, Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust is one book I found difficult, almost impossible to read. Why? Because I had to confront the terrible underside of Christian theology, an underside that contributed in no small part to the beliefs and attitudes too many Christians – Catholic, Protestant, and Orthodox – had imbibed throughout centuries of anti-Jewish preaching and teaching that “paved the road to the Holocaust.” I cannot say that I “liked” Gabriel Wilensky’s book, Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust. I didn’t, but I can say it was instructive and forced me to think again about that Jew from Nazareth, Jesus, and about his message of universal love and service – “What you do for the least of my brothers [and sisters], you do for me” (Matthew 25: 40). As Abraham Joshua Heschel once said, the Holocaust did not begin with Auschwitz. The Holocaust began with words. And too many of those hate-filled words had their origin in the Christian Scriptures and were uttered by Christian preachers and teachers, by Christians generally, for nearly two millennia. Is it any wonder so many Christians stood by, even participated in, the destruction of the European Jews during the Nazi era and World War II? I recommend Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust because all of us Christians – Catholic, Protestant, and Orthodox – must think again, or think for the first time, about how to teach and preach the Christian Scriptures – the “New Testament” writings – in such a way that the words we utter, the attitudes we encourage, do not demean, disrespect, or disregard our Jewish brothers and sisters, that our words do not demean, disrespect, or disregard Judaism. I hope the challenge is not an impossible one.

Proclaiming resurrection turns the world upside down (cf. Acts 17:1-9) and holds out to the poor and lowly the hope of being vindicated while posing a worrisome prospect to those who have already received their consolation in the present life (cf. Luke 6:24).

Thus identified with astronomy, in proclaiming truths supposed to be hostile to Scripture, Geology has been denounced as the enemy of religion. The twin sisters of terrestrial and celestial physics have thus been joint-heirs of intolerance and persecution—unresisting victims in the crusade which ignorance and fanaticism are ever waging against science. When great truths are driven to make an appeal to reason, knowledge becomes criminal, and philosophers martyrs. Truth, however, like all moral powers, can neither be checked nor extinguished. When compressed, it but reacts the more. It crushes where it cannot expand—it burns where it is not allowed to shine. Human when originally divulged, it becomes divine when finally established. At first, the breath of a rage—at last it is the edict of a god. Endowed with such vital energy, astronomical truth has cut its way through the thick darkness of superstitious times, and, cheered by its conquests, Geology will find the same open path when it has triumphed over the less formidable obstacles of a civilized age.

We are scared to make mistakes, so we fret over figuring out God’s will. We wonder what living according to His will would actually look and feel like, and we are scared to find out. We forget that we were never promised a 20-year plan of action; instead, God promises multiple times in Scripture never to leave or forsake us. God wants us to listen to His Spirit on a daily basis, and even throughout the day … My hope is that instead of searching for “God’s will for my life,” each of us would learnt to seek hard after “the Spirit’s leading in my life today.

Maybe you feel so consumed with the pull of your desire that you wonder if there is still hope for you. Perhaps you feel so beaten down by a certain trial in your life that you don’t know if you will ever have the strength to get up again. Maybe you are so exhausted from your attempt to juggle all the different idols begging for your attention that you’re on the verge of collapse. If you want to have genuine faith in a God who has the power to stand with you in the fire and bring you out unharmed, then I beg you to examine your faith, as Scripture tells us to do: Examine yourselves to see if your faith is genuine.

There is no need to be worried by facetious people who try to make the Christian hope of “Heaven” ridiculous by saying they do not want “to spend eternity playing harps.” The answer to such people is that if they cannot understand books written for grown-ups, they should not talk about them. All the scriptural imagery (harps, crowns, gold, etc.) is, of course, a merely symbolical attempt to express the inexpressible. Musical instruments are mentioned because for many people (not all) music is the thing known in the present life which most strongly suggests ecstasy and infinity. Crowns are mentioned to suggest the fact that those who are united with God in eternity share His splendour and power and joy. Gold is mentioned to suggest the timelessness of Heaven (gold does not rust) and the preciousness of it. People who take these symbols literally might as well think that when Christ told us to be like doves, He meant that we were to lay eggs.

There’s an old Cherokee legend about two wolves at war. It’s good food for thought on the topic of self-control. One night a grandfather was teaching his grandson about life. “A fight is going on inside me,” he said to the boy. “It is a terrible fight between two wolves. One is evil – he is anger, envy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, superiority, and ego.” He continued, “The other is good – he is joy, peace, love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth, compassion, and faith. The same fight is going on inside you – and inside every other person, too.” The boy paused to think for a moment before looking up at his grandfather. “Which wolf will win?” He asked. The wise man simply replied, “The one that you feed.”  Hearing that story, I’m reminded of the scripture that says, And they that are Christ’s have crucified the flesh with the affections and lusts. – Galatians 5:24

I believe that there is still much hope for the church to attain deeper and purer doctrinal understanding, and to overcome old barriers, even those that have persisted for centuries. Jesus is at work perfecting his church "that He might present the church to Himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish" (Eph. 5:27), and He has given gifts to equip the church "until we all attain to the unity of the faith and of the knowledge of the Son of God" (Eph. 4:13). Though the past history of the church may discourage us, these Scriptures remain true, and we should not abandon hope of greater agreement...In this book I have not hesitated to raise again some of the old differences in the hope that, in some cases at least, a fresh look at Scripture may provoke a new examination of these doctrines and may perhaps prompt some movement not just toward greater understanding and tolerance of other viewpoints, but even toward greater doctrinal consensus in the church.

The world is broken. Our bodies break eventually. Our minds and hearts can break as well. We lose things in this life. We lose relationships. We lose people. And so a lot of folks live with a lot of pain. Much is mystery but God asks us to love, not just when it’s easy and not just when a certain Scripture fits. What does it look like to love someone who lives in a place you’ve never been? When there are no words? Or what about allowing someone to love you when you feel completely alone, like no one can relate? Beyond that, maybe it’s better not to fake it, not to offer something cheap. For the rest of us still here, with air in our lungs and tears in our eyes, perhaps we are meant to simply meet one another in the questions. Though the price will be the heartache of loss – for we can’t control when or how an ending comes – what a privilege that God allows us to connect with other people in this life, to be known and to be loved so we do not walk alone. Perhaps friendship – the deep kind, the best kind – perhaps it is a miracle.

I think one of the most interesting and paradigm-shifting verses in the Bible is Romans 12v1 where Paul says, “I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is true worship.” Notice Paul’s language. Offer your bodies. Not your souls, your bodies! True sanctification and worship of God involves your soul and your body. God is after all of you. We worship by caring for our spiritual life, by reading the scriptures, prayer, and the disciplines. And we worship by going on a run, eating healthy and whole foods, spending time outside in praise of the Creator, and watching over the bodies God has blessed us with. True worship is holistic.

Suppose for a moment that you were allowed to enter heaven without holiness. What would you do? What possible enjoyment could you feel there? To which of all the saints would you join yourself, and by whose side would you sit down? Their pleasures are not your pleasures, their tastes not your tastes, their character not your character. How could you possibly be happy, if you had not been holy on earth? Now perhaps you love the company of the light and the careless, the worldly-minded and the covetous, the reveller and the pleasure-seeker, the ungodly and the profane. There will be none such in heaven. Now perhaps you think the saints of God too strict and particular, and serious. You rather avoid them. You have no delight in their society. There will be no other company in heaven. Now perhaps you think praying, and Scripture-reading, and hymn singing, dull and melancholy, and stupid work—a thing to be tolerated now and then, but not enjoyed. You reckon the Sabbath a burden and a weariness; you could not possibly spend more than a small part of it in worshipping God. But remember, heaven is a never-ending Sabbath. The inhabitants thereof rest not day or night, saying, “Holy, holy, holy, Lord God Almighty” and singing the praise of the Lamb. How could an unholy man find pleasure in occupation such as this? Think you that such an one would delight to meet David, and Paul, and John, after a life spent in doing the very things they spoke against? Would he take sweet counsel with them, and find that he and they had much in common?—Think you, above all, that he would rejoice to meet Jesus, the Crucified One, face to face, after cleaving to the sins for which He died, after loving His enemies and despising His friends? Would he stand before Him with confidence, and join in the cry, “This is our God; we have waited for Him, we will be glad and rejoice in His salvation”? (Isa. xxv. 9.) Think you not rather that the tongue of an unholy man would cleave to the roof of his mouth with shame, and his only desire would be to be cast out! He would feel a stranger in a land he knew not, a black sheep amidst Christ’s holy flock. The voice of Cherubim and Seraphim, the song of Angels and Archangels and all the company of heaven, would be a language he could not understand. The very air would seem an air he could not breathe. I know not what others may think, but to me it does seem clear that heaven would be a miserable place to an unholy man. It cannot be otherwise. People may say, in a vague way, “they hope to go to heaven;” but they do not consider what they say. There must be a certain “meetness for the inheritance of the saints in light.” Our hearts must be somewhat in tune. To reach the holiday of glory, we must pass through the training school of grace. We must be heavenly-minded, and have heavenly tastes, in the life that now is, or else we shall never find ourselves in heaven, in the life to come.

Born in the East, and clothed in Oriental form and imagery, the Bible walks the ways of all the world with familiar feet, and enters land after land to find its own everywhere. It has learned to speak in hundreds of languages to the heart of man. It comes into the palace to tell the monarch that he is the servant of the Most High, and into the cottage to assure the peasant that he is the son of God. Children listen to its stories with wonder and delight, and wisemen ponder them as parables of life. It has a word of peace for the time of peril, the hour of darkness. Its oracles are repeated in the assembly of the people, and its counsels whispered in the ear of the lonely. The wise and the proud tremble at its warnings, but to the wounded and penitent it has a mother's voice. The wilderness and the solitary place have been made glad by it, and the fire on the hearth has lighted the reading of its well-worn pages. It has woven itself into our deepest affections, and colored our dearest dreams; so that love and friendship, sympathy and devotion, memory and hope, put on the beautiful garments of its treasured speech, breathing of frankincense and myrrh. Above the cradle and beside the grave its great words come to us uncalled. They fill our prayers with power larger than we know, and the beauty of them lingers in our ear long after the sermons which they have adorned have been forgotten. They return to us swiftly and quietly, like birds flying from far away. They surprise us with new meanings, like springs of water breaking forth from the mountain beside a long-forgotten path. They grow richer, as pearls do when they are worn near the heart. No man is poor or desolate who has this treasure for his own. When the landscape darkens and the trembling pilgrim comes to the valley named the shadow, he is not afraid to enter; he takes the rod and staff of Scripture in his hand; he says to friend and comrade, "Good-by, we shall meet again"; and comforted by that support, he goes toward the lonely pass as one who climbs through darkness into light.

If Christianity is true, this changes EVERYTHING. Christ's very last words to us in scripture were: "Behold, I make all things new." (Rev. 21:5) I hope you remember that most moving line in the most moving movie ever made, The Passion Of The Christ, when Christ turns to His mother on the way to Calvary, explaining the need for the Cross and the blood and the agony: "See, Mother, I make all things new." I hope you remember that line with your tear ducts, which connect to the heart, as well as with your ears, which connect to the brain. Christ changed every human being he ever met. In fact, He changed history, splitting it open like a coconut and inserting eternity into the split between B.C. and A.D. If anyone claims to have met Him without being changed, he has not met Him at all. When you touch Him, you touch lightning.

What would be the use of distributing millions upon billions upon trillions of sublime rasa-saturated scriptures if, as a result of all the hustle and bustle, not even one soul attains the fruit of vraja-prema, vastu-siddhi, the ultimate perfection of gaining Krishna's direct shelter in the bhauma-lilas as a follower of the damsels of Vrindavana, beyond the hope against hope suppositional domain of wishful thinking?

Part of the practice of modest faith, in times of suffering, is relinquishing our right to answers. God has never promised to explain himself, but he has promised to stay near. I will never leave, he says; I will never forsake. I am the friend that sticks closer than your brother. Do not think me unmoved by your grief. These are the faithful assurances of God as we have them in Scripture, and here is even more hope available to those willing to search it out. But let’s not be fooled to think that God has promised things like: it will get better, you’ll soon see the purpose behind this pain, there’s never more than you can handle. Often it does get better; often we do see purpose; always there is sufficient grace. But lament must practice the modest faith of finding sufficient that which God provides, even if, in seasons of great sorrow, it may not seem like enough.” …

Those who have not learned to read the ancient classics in the language in which they were written must have a very imperfect knowledge of the history of the human race; for it is remarkable that no transcript of them has ever been made into any modern tongue, unless our civilization itself may be regarded as such a transcript. Homer has never yet been printed in English, nor Æschylus, nor Virgil even—works as refined, as solidly done, and as beautiful almost as the morning itself; for later writers, say what we will of their genius, have rarely, if ever, equalled the elaborate beauty and finish and the lifelong and heroic literary labors of the ancients. They only talk of forgetting them who never knew them. It will be soon enough to forget them when we have the learning and the genius which will enable us to attend to and appreciate them. That age will be rich indeed when those relics which we call Classics, and the still older and more than classic but even less known Scriptures of the nations, shall have still further accumulated, when the Vaticans shall be filled with Vedas and Zendavestas and Bibles, with Homers and Dantes and Shakespeares, and all the centuries to come shall have successively deposited their trophies in the forum of the world. By such a pile we may hope to scale heaven at last.

In modern street-English, we use “hell” as a catchall term to describe the bad place (usually red hot) where sinful people are condemned to punishment and torment after they die. This simplistic, selective, and horrifying perception of hell is due in large part to nearly 400 years of the King James Version’s monopoly in English-speaking congregations (not to mention centuries of imaginative religious art). Rather than acknowledge the variety of terms, images, and concepts that the Bible uses for divine judgment, the KJV translators opted to combine them all under the single term “hell.” In truth, the array of biblical pictures and meanings that this one word is expected to convey is so vast that they appear contradictory. For example, is hell a lake of fire or a place of utter darkness? Is it a purifying forge or a torture chamber? Is it exclusion from God’s presence or the consuming fire of God’s glory? While modern scholarship acknowledges the mis- or over-translation of Sheol, Hades, and Gehenna as “hell” - especially if by “hell” we refer automatically to the eternal punishment of the wicked in conscious torment in a lake of fire - the thoroughly discussed limitations of hell language and imagery have been slow to permeate the theology of pulpits and pews in much of the church. Why the reluctance? Do we resist out of ignorance? Or are we afraid that abandoning infernalism implies abandoning faithfulness to Scripture and sound doctrine? After all, for so long we were taught that to be a Christian - especially an evangelical - is to be an infernalist. And yet, not a few of my friends have confessed that they have given up on being “good Christians” because they can no longer assent to the kind of God that creates and sends people to hell as they imagine it.

Hope is more than wishing things will work out. It is resting in the God who holds all things in his wise and powerful hands. We use the word hope in a variety of ways. Sometimes it connotes a wish about something over which we have no control at all. We say, “I sure hope the train comes soon,” or, “I hope it doesn’t rain on the day of the picnic.” These are wishes for things, but we wouldn’t bank on them. The word hope also depicts what we think should happen. We say, “I hope he will choose to be honest this time,” or, “I hope the judge brings down a guilty verdict.” Here hope reveals an internal sense of morality or justice. We also use hope in a motivational sense. We say, “I did this in the hope that it would pay off in the end,” or, “I got married in the hope that he would treat me in marriage the way he treated me in courtship.” All of this is to say that because the word hope is used in a variety of ways, it is important for us to understand how this word is used in Scripture or in its gospel sense. Biblical hope is foundationally more than a faint wish for something. Biblical hope is deeper than moral expectation, although it includes that. Biblical hope is more than a motivation for a choice or action, although it is that as well. So what is biblical hope? It is a confident expectation of a guaranteed result that changes the way you live. Let’s pull this definition apart. First, biblical hope is confident. It is confident because it is not based on your wisdom, faithfulness, or power, but on the awesome power, love, faithfulness, grace, patience, and wisdom of God. Because God is who he is and will never, ever change, hope in him is hope well placed and secure. Hope is also an expectation of a guaranteed result. It is being sure that God will do all that he has planned and promised to do. You see, his promises are only as good as the extent of his rule, but since he rules everything everywhere, I know that resting in the promises of his grace will never leave me empty and embarrassed. I may not understand what is happening and I may not know what is coming around the corner, but I know that God does and that he controls it all. So even when I am confused, I can have hope, because my hope does not rest on my understanding, but on God’s goodness and his rule. Finally, true hope changes the way you live. When you have hope that is guaranteed, you live with confidence and courage that you would otherwise not have. That confidence and courage cause you to make choices of faith that would seem foolish to someone who does not have your hope. If you’re God’s child, you never have to live hopelessly, because hope has invaded your life by grace, and his name is Jesus! For further study and encouragement: Psalm 20

Humanistic propaganda screams at us everywhere we go. “You deserve better.” “There’s no one like you.” “Stand up for yourself.” And after a while we start believing the mantra. The most influential culture-shaping document in American history is the Declaration of Independence. And built into the ethos of American society are three inalienable rights: life, liberty, and the pursuit of happiness. I think the wording is ironic: the pursuit of happiness. It’s almost like the architects of modern democracy said, “We guarantee you life, and we promise you liberty. But happiness? Good luck.” America is a social experiment founded on the pursuit of happiness. Hundreds of millions of Americans are chasing down happiness. Money, materialism, sex, romance, religion, family, and fame are all pursuits of the same human craving—joy. But apart from Jesus, we never get there. People spend decades searching high and low for happiness and never land at joy. In an odd twist of fate, America, for all her life and liberty, is one of the most depressed nations in the world. And many of us are mad at God. Somehow we think God owes us. We deserve happiness. We deserve a good, comfortable life, free from pain and suffering. We have rights! Right? The scriptures present a totally different worldview that stands against the humanism of Western Europe. It is written, “By grace you have been saved.”[17] The word grace is (charis) in the Greek, which can be translated as “gift.” All of life is grace. All of life is a gift. Humans have no rights. Everything is a gift. Food, shelter, the clothes on our backs, the oxygen in our lungs—it’s all grace. The entire planet, the sky above us and the ground beneath our feet, is all on loan from the Creator God. We live under his roof, eat his food, and drink his water. We are guests. And we are blessed. A reporter once asked Bob Dylan if he was happy. Dylan’s response was, “These are yuppie words, happiness and unhappiness. It’s not happiness or unhappiness. It’s either blessed or unblessed.”[18] I like that. We are blessed. When you reorient yourself to a biblical worldview, the only posture left to take is gratitude. If all of life is a gift, how could we help but thank God?

The god of the prosperity gospelists is a pathetic doormat, a genie. The god of the cutesy coffee mugs and Joel Osteen tweets is a milquetoast doofus like the guys in the Austen novels you hope the girls don’t end up with, holding their hats limply in hand and minding their manners to follow your lead like a butler—or the doormat he stands on. The god of the American Dream is Santa Claus. The god of the open theists is not sovereignly omniscient, declaring the end from the beginning, but just a really good guesser playing the odds. The god of our therapeutic culture is ourselves, we, the “forgivers” of ourselves, navel-haloed morons with “baggage” but not sin. None of these pathetic gods could provoke fear and trembling. But the God of the Scriptures is a consuming fire (Deut. 4:24). “It is a fearful thing to fall into the hands of the living God” (Heb. 10:31). He stirs up the oceans with the tip of his finger, and they sizzle rolling clouds of steam into the sky. He shoots lightning from his fists. This is the God who leads his children by a pillar of cloud and a pillar of fire. This is the God who makes war, sends plagues, and sits enthroned in majesty and glory in his heavens, doing what he pleases. This is the God who, in the flesh, turned tables over in the temple as if he owned the place. This Lord God Jesus Christ was pushed to the edge of the cliff and declared, “This is not happening today,” and walked right back through the crowd like a boss. This Lord says, “No one takes my life; I give it willingly,” as if to say, “You couldn’t kill me unless I let you.” This Lord calms the storms, casts out demons, binds and looses, and has the authority to grant us the ability to do the same. The Devil is this God’s lapdog. And it is this God who has summoned us, apprehended us, saved us. It is this God who has come humbly, meekly, lowly, pouring out his blood in infinite conquest to set the captives free, cancel the record of debt against us, conquer sin and Satan, and swallow up death forever. Let us, then, advance the gospel of the kingdom out into the perimeter of our hearts and lives with affectionate meekness and humble submission. Let us repent of our nonchalance. Let us embrace the wonder of Christ.

(Inevitably, someone raises the question about World War II: What if Christians had refused to fight against Hitler? My answer is a counterquestion: What if the Christians in Germany had emphatically refused to fight for Hitler, refused to carry out the murders in concentration camps?) The long history of Christian “just wars” has wrought suffering past all telling, and there is no end in sight. As Yoder has suggested, Niebuhr’s own insight about the “irony of history” ought to lead us to recognize the inadequacy of our reason to shape a world that tends toward justice through violence. Might it be that reason and sad experience could disabuse us of the hope that we can approximate God’s justice through killing? According to the guideline I have proposed, reason must be healed and taught by Scripture, and our experience must be transformed by the renewing of our minds in conformity with the mind of Christ. Only thus can our warring madness be overcome. This would mean, practically speaking, that Christians would have to relinquish positions of power and influence insofar as the exercise of such positions becomes incompatible with the teaching and example of Jesus. This might well mean, as Hauerwas has perceived, that the church would assume a peripheral status in our culture, which is deeply committed to the necessity and glory of violence. The task of the church then would be to tell an alternative story, to train disciples in the disciplines necessary to resist the seductions of violence, to offer an alternative home for those who will not worship the Beast. If the church is to be a Scripture-shaped community, it will find itself reshaped continually into a closer resemblance to the socially marginal status of Matthew’s nonviolent countercultural community. To articulate such a theological vision for the church at the end of the twentieth century may be indeed to take most seriously what experience is telling us: the secular polis has no tolerance for explicitly Christian witness and norms. It is increasingly the case in Western culture that Christians can participate in public governance only insofar as they suppress their explicitly Christian motivations. Paradoxically, the Christian community might have more impact upon the world if it were less concerned about appearing reasonable in the eyes of the world and more concerned about faithfully embodying the New Testament’s teaching against violence. Let it be said clearly, however, that the reasons for choosing Jesus’ way of peacemaking are not prudential. In calculable terms, this way is sheer folly. Why do we choose the way of nonviolent love of enemies? If our reasons for that choice are shaped by the New Testament, we are motivated not by the sheer horror of war, not by the desire for saving our own skins and the skins of our children (if we are trying to save our skins, pacifism is a very poor strategy), not by some general feeling of reverence for human life, not by the naive hope that all people are really nice and will be friendly if we are friendly first. No, if our reasons for choosing nonviolence are shaped by the New Testament witness, we act in simple obedience to the God who willed that his own Son should give himself up to death on a cross. We make this choice in the hope and anticipation that God’s love will finally prevail through the way of the cross, despite our inability to see how this is possible. That is the life of discipleship to which the New Testament repeatedly calls us. When the church as a community is faithful to that calling, it prefigures the peaceable kingdom of God in a world wracked by violence.

So here we find that the animals, and the plants, the vegetation, became living souls, and were created spiritually before they were naturally upon the earth. These are very significant expressions, and I am stressing them as evidence that contradicts and confutes the organic theory of evolution. . . . Evolution teaches production and development of all things by chance, development of the smallest germ to a man created in the image of God, requiring several billions of years for that development. Moreover, this process would, if true, produce on other earths, passing through similar conditions, beings of a most hideous and dreadful nature imaginable. As they teach it has produced some very hideous beings on this earth. There could be no intelligence in a Supreme Being who had each time an earth is formed to leave everything to chance hoping that in some great period of time from an amoeba, creatures would be developed, fit to possess an eternal spirit in his image. I want you to get that! The idea, for us, sons and daughters of God, to be led astray by these theories of men into thinking that things began way back in that far distant time by some chance, suddenly appearing. Why, conditions today are far more favorable to spontaneous life than they were according to the teachings of science, millions of years ago, and have not men struggled and done everything that they knew how to do to find spontaneous life, and in searching for it they have always been defeated. So I state, and have the evidence in this book. They have never found life coming only from antecedent life. God is the author of life, and that is one secret he has not revealed to man. . . . We are transplanted beings. Adam was transplanted. I do not want to get a misunderstanding when I say that. He did not come here a resurrected being. He did not die on some other earth and then come here to die again, to be changed to mortality again, for the resurrected being cannot die. . . . So, Adam was the first man upon the earth, according to the Lord's statement, and the first flesh also. That needs a little explanation. Adam did not come to this earth until it was prepared for him. The animals were here. Plants were here. The Lord did not bring him to a desolate world, and then bring other creatures. It was all prepared for him, just according to the order that is written in our scriptures, and when it was all ready for Adam he was placed upon the earth. Then what is meant by the "first flesh"? It is simple when you understand it. Adam was the first of all creatures to fall and become flesh, and flesh in this sense means mortality, and all through our scriptures the Lord speaks of this life as flesh, while we are here in the flesh, so Adam became the first flesh. There was no other mortal creature before him, and there was no mortal death until he brought it, and the scriptures tell you that. It is here written, and that is the gospel of Jesus Christ. . . . Here the Lord says to Adam that through the fall came death, and other statements of that kind are given in these scriptures. . . . Now, evolution leads men away from God. Men who have had faith in God, when they have become converted to that theory, forsake him. Charles Darwin was a religious man when he started out. I have told in this book something about what happened to him, and how his feelings changed, and what was beautiful to him in the beginning ceased to be beautiful to him thereafter. [Seek Ye Earnestly, 277-283]

FOR ALL COUPLES What aspects of your past did you hope remarriage would “cure”? Which of the following emotions have you felt in the past? Which still haunt you from time to time? Anger. Bitterness. Depression. Sadness. Longing. Hurt. Resentment. Guilt. Fear. Pain. Rejection. In what ways did you experience disillusionment, and at what point did you realize things weren’t working out like you expected? How have you adjusted your expectations? In what ways was your remarriage another loss for your children? How can you be sensitive to that loss without being guilt-ridden (or easily manipulated because you feel guilty)? Look again at the list of uncharted waters on page 19. Which of these represent areas of growth for you or your stepfamily? What areas do you consider to be the priority growth areas right now? In what ways have you or your stepfamily members experienced God’s leading or his healing hand? Be sure to share with your stepfamily how you see him at work in your lives. What Scriptures have been helpful or inspiring to you recently? If you haven’t been reading the Bible much lately, how can you begin to do so again? Share a time with your spouse when you weren’t sure the work was worth the effort. If that time is now, what do you need to help you stay determined? If you trusted God to bring you through, what would you be doing differently than you are now to work in that direction? Which, if any, of the Promised Land Payoffs have you experienced to some degree already?

And so, by means both active and passive, he sought to repair the damage to his self-esteem. He tried first of all to find ways to make his nose look shorter. When there was no one around, he would hold up his mirror and, with feverish intensity, examine his reflection from every angle. Sometimes it took more than simply changing the position of his face to comfort him, and he would try one pose after another—resting his cheek on his hand or stroking his chin with his fingertips. Never once, though, was he satisfied that his nose looked any shorter. In fact, he sometimes felt that the harder he tried, the longer it looked. Then, heaving fresh sighs of despair, he would put the mirror away in its box and drag himself back to the scripture stand to resume chanting the Kannon Sutra. The second way he dealt with his problem was to keep a vigilant eye out for other people’s noses. Many public events took place at the Ike-no-o temple—banquets to benefit the priests, lectures on the sutras, and so forth. Row upon row of monks’ cells filled the temple grounds, and each day the monks would heat up bath water for the temple’s many residents and lay visitors, all of whom the Naigu would study closely. He hoped to gain peace from discovering even one face with a nose like his. And so his eyes took in neither blue robes nor white; orange caps, skirts of gray: the priestly garb he knew so well hardly existed for him. The Naigu saw not people but noses. While a great hooked beak might come into his view now and then, never did he discover a nose like his own. And with each failure to find what he was looking for, the Naigu’s resentment would increase. It was entirely due to this feeling that often, while speaking to a person, he would unconsciously grasp the dangling end of his nose and blush like a youngster. And finally, the Naigu would comb the Buddhist scriptures and other classic texts, searching for a character with a nose like his own in the hope that it would provide him some measure of comfort. Nowhere, however, was it written that the nose of either Mokuren or Sharihotsu was long. And Ryūju and Memyoō, of course, were Bodhisattvas with normal human noses. Listening to a Chinese story once, he heard that Liu Bei, the Shu Han emperor, had long ears. “Oh, if only it had been his nose,” he thought, “how much better I would feel!

I'd be willing to bet that the notion of the end of time is more common today in the secular world than in the Christian. The Christian world makes it the object of meditation, but acts as if it may be projected into a dimension not measured by calendars. The secular world pretends to ignore the end of time, but is fundamentally obsessed by it. This is not a paradox, but a repetition of what transpired in the first thousand years of history. ... I will remind readers that the idea of the end of time comes out of one of the most ambiguous passages of John's text, chapter 20... This approach, which isn't only Augustine's but also the Church Fathers' as a whole, casts History as a journey forward—a notion alien to the pagan world. Even Hegel and Marx are indebted to this fundamental idea, which Pierre Teilhard de Chardin pursued. Christianity invented History, and it is in fact a modern incarnation of the Antichrist that denounces History as a disease. It's possible that secular historicism has understood history as infinitely perfectible—so that tomorrow we improve upon today, always and without reservation... But the entire secular world is not of the ideological view that through history we understand how to look at the regression and folly of history itself. There is, nonetheless, an originally Christian view of history whenever the signpost of Hope on this road is followed. The simple knowledge of how to judge history and its horrors is fundamentally Christian, whether the speaker is Emmanuel Mounier on tragic optimism or Gramsci on pessimism of reason and optimism of will.

If God’s love is absolutely different from the highest and best notions of love as we derive them from Scripture itself (especially from Jesus Christ), then the term is simply meaningless when attached to God. One might as well say “God is creech-creech”—a meaningless assertion. As I hope to demonstrate, some Calvinists agree with me about the analogy between God’s goodness and love and our highest and best ideas of goodness and love. Paul Helm, for example, rejects any idea that God’s goodness and love is totally qualitatively different from ours (as ours is derived from Scripture, of course). Yet, I will argue, even those who agree with me cannot adequately explain how their account of God’s sovereignty, especially in relation to sin, evil, and reprobation, is consistent with goodness or love.

There comes a time in most of our lives in which we no longer have the strength to lift ourselves out or to pretend ourselves strong. Sometimes our minds want to break because life stomped on us and God didn’t stop it. Like a family who watches their loved one slip and fall onto the rocks on a mountainside vacation when all was supposed to be beautiful and fun; or like a parent whose child was mistreated or shot while at school. Charles and those who lost their loved ones that terrible day had to come to terms with suffering in a house of God while the word was preached and a prankster cackled. Questions fill our lungs. We mentally wheeze. We go numb. When on vacation or at school or at church, that kind of thing is not supposed to happen there. Even the knees of a Jesus-follower will buckle. Charles’ wife, Susannah, said of Charles at that time, “My beloved’s anguish was so deep and violent, that reason seemed to totter in her throne, and we sometimes feared that he would never preach again.”5 Though it cannot be said for all of us or for every person that we have loved, it remains true that, in this cherished case, Charles Spurgeon did preach again. But sorrows of many kinds haunted and hounded him for the rest of his life. His depression came, not only from circumstances, or from questions about whether or not he was consecrated to God, but also from the chemistry of his body. God gave to us a preacher who knew firsthand what it felt like for his reason to totter, not just once, but many times during his life and ministry. And somehow this fellow sufferer named Charles and his dear wife Susannah (who also suffered physically most of her adult life) still made a go of it, insisting to each other and to their generation that the sorrowing have a Savior. On that November morning, in weakness, Charles did what some of us are not yet able to do in our sorrows; he read the Bible. Perhaps it will comfort you to learn that for a while “the very sight of the Bible” made Charles cry.6 Many of us know what this feels like. But this Scripture passage, Philippians 2:9-11, “had such a power of comfort upon [his] distressed spirit.” And being found in human form, he [Jesus] humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name (Phil. 2:8-9). From this Scripture, Charles set the larger story of his hope before us. The same Heavenly Father who picked up His son out of the muck, misery and mistreatment can do the same for us.

When we speak of the human animal's spontaneous interchange with the animate landscape, we acknowledge a felt relation to the mysterious that was active long before any formal or priestly religions. The instinctive rapport with an enigmatic cosmos at once both nourishing and dangerous lies at the ancient heart of all we have come to call "the sacred". Temporarily forgotten, paved over yet never eradicated, this old reciprocity with the breathing earth was here long before all our formal religions, and it will likely outlast all our formal religions. For it has always been operative underneath our various religions, nourishing them from below like a subterranean river. There is no disdain for religion in such a statement. We can honor the awesome eloquence of each religion while acknowledging the precarious nature of church-based faiths in today's crowded and crisis-ridden world, where people of divergent scriptures must somehow learn to get along. Our greatest hope for the future rests not in the triumph of any single set of beliefs, but in the acknowledgment of a felt mystery that underlies all our doctrines. It rests in the remembering of that corporeal faith that flows underneath all mere beliefs: the human body's implicit faith in the steady sustenance of the air and the renewal of light every dawn, its faith in mountains and rivers and the enduring support of the ground, in the silent germination of seeds and the cyclical return of the salmon. There are no priests needed in such a faith, no intermediaries or experts necessary to effect our contact with the sacred, since - carnally immersed as we are in the thick of this breathing planet - we each have our own intimate access to the big mystery.

Now, this does not negate the fact that God might choose to bless us with a great paying job, a beautiful family, and a healthy life on account of his grace. But the bottom line is we should never expect those things to happen or seek to appeal to the promise of Jeremiah 29:11–13 in order to substantiate our expectations. We have no right to hold God hostage to a promise that we have misunderstood. Friends, in the end, we should never be looking and living for our own glory in this life. Instead, we should be living for God’s glory now and waiting for the glory that we will receive from him in the life to come. The Bible says we should consider ourselves as aliens and strangers in this world. God will fulfill his promises, yes, but not all of his promises were meant to be fulfilled the way we want them to be fulfilled in this life, and we cannot twist Scripture around in order to make that happen, or to make Scripture work for us the way we want it to. We have to live by faith. And those who do will receive what he promised. And when we seek him with all of our heart, we will certainly find him. I’ve grown up a lot since church camp, and I still believe that it’s permissible for someone to choose for themselves a life verse. But let’s agree to study it in context first, lest we make the catastrophic mistake of misusing and misapplying it. Jeremiah 29:11–13 contains some great promises, but if I use it to demand the American Dream from God, then perhaps I should also be willing to literally endure seventy years of captivity first (if that’s what God should choose). I think it’s better to use it to inspire us to look for the spiritual life that is truly life now, while trusting in the future hope of the life that is yet to come.

When we are needy Christ does His best work, but be warned. Someone, maybe even some well-meaning soul, is going to tell you, “Don’t worry. God will never give you more than you can handle.” I double-dog-dare you to find that in the scriptures. The closest you can come is found in 1 Corinthians 10:13: “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.” This talks about an escape from temptation; it does not say that you will not be faced with more than you can handle. The mother whose baby is born and dies, the father who loses his eyesight in a construction accident and can no longer provide for his family, the child who hurries home from school every day hoping that his mother hasn’t yet succumbed to the cancer that he sees ravish her body day by day . . . all of these souls have more than they can handle—on their own. But with Christ as their companion on the journey through life—and only with Christ—all things are possible. Without Him, we fail no matter how far we manage on our own. We can never cross over without Christ and His all-access Atonement.

Mr. President, Dr. Biden, Madam Vice President, Mr. Emhoff, Americans and the world, when day comes we ask ourselves where can we find light in this never-ending shade? The loss we carry asea we must wade. We’ve braved the belly of the beast. We’ve learned that quiet isn’t always peace. In the norms and notions of what just is isn’t always justice. And yet, the dawn is ours before we knew it. Somehow we do it. Somehow we’ve weathered and witnessed a nation that isn’t broken, but simply unfinished. We, the successors of a country and a time where a skinny black girl descended from slaves and raised by a single mother can dream of becoming president only to find herself reciting for one. And yes, we are far from polished, far from pristine, but that doesn’t mean we are striving to form a union that is perfect. We are striving to forge our union with purpose. To compose a country committed to all cultures, colors, characters, and conditions of man. And so we lift our gazes not to what stands between us, but what stands before us. We close the divide because we know to put our future first, we must first put our differences aside. We lay down our arms so we can reach out our arms to one another. We seek harm to none and harmony for all. Let the globe, if nothing else, say this is true. That even as we grieved, we grew. That even as we hurt, we hoped. That even as we tired, we tried that will forever be tied together victorious. Not because we will never again know defeat, but because we will never again sow division. Scripture tells us to envision that everyone shall sit under their own vine and fig tree and no one shall make them afraid. If we’re to live up to her own time, then victory won’t lie in the blade, but in all the bridges we’ve made. That is the promise to glade, the hill we climb if only we dare. It’s because being American is more than a pride we inherit. It’s the past we step into and how we repair it. We’ve seen a forest that would shatter our nation rather than share it. Would destroy our country if it meant delaying democracy. This effort very nearly succeeded. But while democracy can be periodically delayed, it can never be permanently defeated. In this truth, in this faith we trust for while we have our eyes on the future, history has its eyes on us. This is the era of just redemption. We feared it at its inception. We did not feel prepared to be the heirs of such a terrifying hour, but within it, we found the power to author a new chapter, to offer hope and laughter to ourselves so while once we asked, how could we possibly prevail over catastrophe? Now we assert, how could catastrophe possibly prevail over us? We will not march back to what was, but move to what shall be a country that is bruised, but whole, benevolent, but bold, fierce, and free. We will not be turned around or interrupted by intimidation because we know our inaction and inertia will be the inheritance of the next generation. Our blunders become their burdens. But one thing is certain, if we merge mercy with might and might with right, then love becomes our legacy and change our children’s birthright. So let us leave behind a country better than one we were left with. Every breath from my bronze-pounded chest we will raise this wounded world into a wondrous one. We will rise from the gold-limbed hills of the West. We will rise from the wind-swept Northeast where our forefathers first realized revolution. We will rise from the Lake Rim cities of the Midwestern states. We will rise from the sun-baked South. We will rebuild, reconcile and recover in every known nook of our nation, in every corner called our country our people diverse and beautiful will emerge battered and beautiful. When day comes, we step out of the shade aflame and unafraid. The new dawn blooms as we free it. For there is always light. If only we’re brave enough.

KEEP YOUR FOCUS ON ME. I have gifted you with amazing freedom, including the ability to choose the focal point of your mind. Only the crown of My creation has such remarkable capability; this is a sign of being made in My image. Let the goal of this day be to bring every thought captive to Me. Whenever your mind wanders, lasso those thoughts and bring them into My Presence. In My radiant Light, anxious thoughts shrink and shrivel away. Judgmental thoughts are unmasked as you bask in My unconditional Love. Confused ideas are untangled while you rest in the simplicity of My Peace. I will guard you and keep you in constant Peace, as you focus your mind on Me. You made him a little lower than the heavenly beings and crowned him with glory and honor. PSALM 8 : 5 Then God said, “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.” So God created man in his own image, in the image of God he created him; male and female he created them. GENESIS 1 : 26 – 27 We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ. 2 CORINTHIANS 10 : 5 You will guard him and keep him in perfect and constant peace whose mind [both its inclination and its character] is stayed on You, because he commits himself to You, leans on You, and hopes confidently in You. ISAIAH 26 : 3 (AMP)

By becoming the aggressor in sharing the good news of Christ with everyone in earshot, I became the one doing the influencing for good rather than the one being influenced for evil. I deduced that my Christianity is not about me but about Christ living through me. Jesus Christ represents everything that is truly good about me. Oddly enough, it started with a prank telephone call when I was seventeen. As I was studying the Bible one night, I had just said a prayer in which I asked God for the strength to be more vocal about my faith. All of a sudden, the phone rang and I answered. “Hello?” I asked. No one answered. “Hello?” I asked again. There was still silence on the other end. I started to hang up the phone, but then it hit me. “I’m glad you called,” I said. “You’re just the person I’m looking for.” Much to my surprise, the person on the other end didn’t hang up. “I want to share something with you that I’m really excited about,” I said. “It’s what I put my faith in. You’re the perfect person to hear it.” So then I started sharing the Gospel, and whoever was on the other end never said a word. Every few minutes, I’d hear a little sound, so I knew the person was still listening. After several minutes, I told the person, “I’m going to ask you a few questions. Why don’t you do one beep for no and two beeps for yes? We can play that game.” The person on the other end didn’t say anything. Undaunted by the person’s silence, I took out my Bible and started reading scripture. After a few minutes, I heard pages rustling on the other end of the phone. I knew the person was reading along with me! After a while, every noise I heard got me more excited! At one point, I heard a baby crying in the background. I guessed that the person on the phone was a mother or perhaps a babysitter. I asked her if she needed to go care for her child. She set the phone down and came back a few minutes later. I figured that once I started preaching, she would hang up the phone. But the fact that she didn’t got my adrenaline flowing. For three consecutive hours, I shared the message of God I’d heard from my little church in Luna, Louisiana, and what I’d learned by studying the Bible and listening to others talk about their faith over the last two years. By the time our telephone call ended, I was out of material! “Hey, will you call back tomorrow night?” I asked her. She didn’t say anything and hung up the phone. I wasn’t sure she would call me back the next night. But I hoped she would, and I prepared for what I was going to share with her next. I came across a medical account of Jesus’ death and decided to use it. It was a very graphic account of Jesus dying on a cross. Around ten o’clock the next night, the phone rang. I answered it and there was silence on the other end. My blood and adrenaline started pumping once again! Our second conversation didn’t last as long because I came out firing bullets! I worried my account of Jesus’ death was too graphic and might offend her. But as I told her the story of Jesus’ crucifixion--how He was sentenced to death by Pontius Pilate, beaten with leather-thonged whips, required to strip naked, forced to wear a crown of thorns on His head, and then crucified with nails staked through His wrists and ankles--I started to hear sobs on the other end of the phone. Then I heard her cry and she hung up the phone. She never called back. Although I never talked to the woman again or learned her identity, my conversations with her empowered me to share the Lord’s message with my friends and even strangers. I came to truly realize it was not about me but about the power in the message of Christ.