Significance Of Prayer Quotes

Lord, when I feel that what I'm doing is insignificant and unimportant, help me to remember that everything I do is significant and important in your eyes, because you love me and you put me here, and no one else can do what I am doing in exactly the way I do it.

It is of great significance if there is a person who truly prays in a family. Prayer attracts God's Grace and all the members of the family feel it, even those whose hearts have grown cold. Pray always.

For Sayonara, literally translated, 'Since it must be so,' of all the good-bys I have heard is the most beautiful. Unlike the Auf Wiedershens and Au revoirs, it does not try to cheat itself by any bravado 'Till we meet again,' any sedative to postpone the pain of separation. It does not evade the issue like the sturdy blinking Farewell. Farewell is a father's good-by. It is - 'Go out in the world and do well, my son.' It is encouragement and admonition. It is hope and faith. But it passes over the significance of the moment; of parting it says nothing. It hides its emotion. It says too little. While Good-by ('God be with you') and Adios say too much. They try to bridge the distance, almost to deny it. Good-by is a prayer, a ringing cry. 'You must not go - I cannot bear to have you go! But you shall not go alone, unwatched. God will be with you. God's hand will over you' and even - underneath, hidden, but it is there, incorrigible - 'I will be with you; I will watch you - always.' It is a mother's good-by. But Sayonara says neither too much nor too little. It is a simple acceptance of fact. All understanding of life lies in its limits. All emotion, smoldering, is banked up behind it. But it says nothing. It is really the unspoken good-by, the pressure of a hand, 'Sayonara.

The creative person is constantly seeking to discover himself, to remodel his own identity, and to find meaning in the universe through what he creates. He finds this a valuable integrating process which, like meditation or prayer, has little to do with other people, but which has its own separate validity. His most significant moments are those in which he attains some new insight, or makes some new discovery; and these moments are chiefly, if not invariably, those in which he is alone.

She entered a state where prayer and poetry became one and the everyday world seemed full of holiness and significance.

Each family prayer, each episode of family scripture study, and each family home evening is a brushstroke on the canvas of our souls. No one event may appear to be very impressive or memorable. But just as the yellow and gold and brown strokes of paint complement each other and produce an impressive masterpiece, so our consistency in doing seemingly small things can lead to significant spiritual results.

God has a plan and guess what? The plan is to stop waiting for him to do everything for you. The person you want in your life is not a sign. Not a clue. Not a wish. Not a prayer. Not a tarot card or a matter of timing. It is work. It is devotion, and like any dream if you want it then God will open doors for you to obtain it. You just have to stop setting the bar so low that everything below is a sign from God and everything above is asking too much.

It doesn't matter what the manifest problem was in our childhood family. In a home where a child is emotionally deprived for one reason or another that child will take some personal emotional confusion into his or her adult life. We may spin our spiritual wheels in trying to make up for childhood's personal losses, looking for compensation in the wrong places and despairing that we can find it. But the significance of spiritual rebirth through Jesus Christ is that we can mature spiritually under His parenting and receive healing compensation for these childhood deprivations. Three emotions that often grow all out of proportion in the emotionally deprived child are fear, guilt, and anger. The fear grows out of the child's awareness of the uncontrollable nature of her fearful environment, of overwhelming negative forces around her. Her guilt, her profound feelings of inadequacy, intensify when she is unable to put right what is wrong, either in the environment or in another person, no matter how hard she tries to be good. If only she could try harder or be better, she could correct what is wrong, she thinks. She may carry this guilt all her life, not knowing where it comes from, but just always feeling guilty. She often feels too sorry for something she has done that was really not all that serious. Her anger comes from her frustration, perceived deprivation, and the resultant self-pity. She has picked up an anger habit and doesn't know how much trouble it is causing her. A fourth problem often follows in the wake of the big three: the need to control others and manipulate events in order to feel secure in her own world, to hold her world together- to make happen what she wants to happen. She thinks she has to run everything. She may enter adulthood with an illusion of power and a sense of authority to put other people right, though she has had little success with it. She thinks that all she has to do is try harder, be worthier, and then she can change, perfect, and save other people. But she is in the dark about what really needs changing."I thought I would drown in guilt and wanted to fix all the people that I had affected so negatively. But I learned that I had to focus on getting well and leave off trying to cure anyone around me." Many of those around - might indeed get better too, since we seldom see how much we are a key part of a negative relationship pattern. I have learned it is a true principle that I need to fix myself before I can begin to be truly helpful to anyone else. I used to think that if I were worthy enough and worked hard enough, and exercised enough anxiety (which is not the same thing as faith), I could change anything. My power and my control are illusions. To survive emotionally, I have to turn my life over to the care of that tender Heavenly Father who was really in charge. It is my own spiritual superficiality that makes me sick, and that only profound repentance, that real change of heart, would ultimately heal me. My Savior is much closer than I imagine and is willing to take over the direction of my life: "I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me, ye can do nothing." (John 15:5). As old foundations crumble, we feel terribly vulnerable. Humility, prayer and flexibility are the keys to passing through this corridor of healthy change while we experiment with truer ways of dealing with life. Godly knowledge, lovingly imparted, begins deep healing, gives tools to live by and new ways to understand the gospel.

Boredom seeps from the monstrosity of Sade’s work, but it is this very boredom which constitutes its significance. As the Christian Klossowski says, his endless novels are more like prayer books than books of entertainment. The accomplished technique behind them is that of the ‘monk … who sets his soul in prayer before the divine mystery’. One must read them as they were written, with the intention of fathoming a mystery which is no less profound, nor perhaps less ‘divine’, than that of theology.

It is impossible to see how good work might be accomplished by people who think that our life in this world either signifies nothing or has only a negative significance. If, on the other hand, we believe that we are living souls, God's dust and God's breath, acting our parts among other creatures all made of the same dust and breath as ourselves; and if we understand that we are free, within the obvious limits of moral human life, to do evil or good to ourselves and to the other creatures - then all our acts have a supreme significance. If it is true that we are living souls and morally free, then all of us are artists. All of us are makers, within mortal terms and limits, of our lives, of one another's lives, of things we need and use... If we think of ourselves as living souls, immortal creatures, living in the midst of a Creation that is mostly mysterious, and if we see that everything we make or do cannot help but have an everlasting significance for ourselves, for others, and for the world, then we see why some religious teachers have understood work as a form of prayer... Work connects us both to Creation and to eternity. (pg. 316, Christianity and the Survival of Creation)

The significance of Jesus’ wounded body is his deliberate and conscious holding of the pain of the world and refusing to send it elsewhere. The wounds were not necessary to convince God that we were loveable; the wounds are to convince us of the path and price of transformation. They are what will happen to you if you face and hold sin in compassion instead of projecting it in hatred.

The radical significance of Christ's substitutionary Priesthood does not lie in the fact that His perfect Self-offering perfects and completes our imperfect offerings, but that these are displaced by His completed Self-offering. We can only offer what has already been offered on our behalf, and offer it by the only mode appropriate to such a substitutionary offering, by prayer, thanksgiving, and praise.

The significance of prayer is not what we are asking but the Person we are addressing.

I say this because there was a seriousness about her that seemed almost like a kind of anger. As though she might say, "I came here from whatever unspeakable distance and from whatever unimaginable otherness just to oblige your prayers. Now say something with a little meaning in it.

Do all that you can to make your baptismal services a spiritual, Christ-centered experience. A new convert deserves to have this be a sacred, carefully planned, and spiritually uplifting moment. The prayers, the hymns, surely the talks that are given-all ought to be focused on the significance of this ordinance and the Atonement of Christ, which makes it efficacious.

The Prayer Process 1. Gratitude: Begin by thanking God in a personal dialogue for whatever you are most grateful for today. 2. Awareness: Revisit the times in the past twenty-four hours when you were and were not the-best-version-of-yourself. Talk to God about these situations and what you learned from them. 3. Significant Moments: Identify something you experienced today and explore what God might be trying to say to you through that event (or person). 4. Peace: Ask God to forgive you for any wrong you have committed (against yourself, another person, or him) and to fill you with a deep and abiding peace. 5. Freedom: Speak with God about how he is inviting you to change your life, so that you can experience the freedom to be the-best-version-of-yourself. 6. Others: Lift up to God anyone you feel called to pray for today, asking God to bless and guide them. 7. Finish by praying the Our Father.

Dear friends & fellow characters, you all know the importance we attach to the power of collective prayer in this our desperate struggle for survival. Some of us have more existence than others, at various times according to fashion. But even this is becoming extremely shadowy & precarious, for we are not read, & when read , we are read badly, we are not lived as we used to be, we are not identified with & fantasized, we are rapidly forgotten. Those of us who have the good fortune to be read by teachers, scholars, & students are not read as we used to be read, but analyzed as schemata, structures, functions within structures, logical & mathematical formulae, aporia, psychic movements, social significances & so forth.

The brush is in your hands; be prayerful and intentional as you choose the colors and make your strokes.

Work is as much a basic human need as food, beauty, rest, friendship, prayer, and sexuality; it is not simply medicine but food for our soul. Without meaningful work we sense significant inner loss and emptiness. People who are cut off from work because of physical or other reasons quickly discover how much they need work to thrive emotionally, physically, and spiritually.

What no person has a right to is to delude others into the belief that faith is something of no great significance, or that it is an easy matter, whereas it is the greatest and most difficult of all things.

Kierkegaard: “What no person has a right to is to delude others into the belief that faith is something of no great significance, or that it is an easy matter, whereas it is the greatest and most difficult of all things.

Without personal commitment to the attributes of fair play and integrity, the United States is in grave danger. Malice and intolerance stalk our society, staking claim to our minds, and not one corner of our social order is unaffected. This darkness is a significant threat to our national good, perhaps the most significant threat in our history, for it strikes at the heart of democracy. Where people are not free to disagree, there can be no democracy, since that is what democracy is.

Now, personally, I don’t really get the “tell me you love me or I’ll send you to hell” message such preaching promotes. If demonstrations of love to my husband were the result of threats he’d made to my well-being, I’d recognize him as an abusive brute and also be thinking he was some sort of twisted if he really thought the “love” he got through such intimidation was of any value or meaning. If we believed in a benevolent Creator of the Universe, we would be even more surprised at such behaviour, yet it continues, to this day, to be a significant characteristic of the Christian deity.

The judicious words of Danish philosopher Søren Kierkegaard (1813-1855), the first existentialist philosopher, are apropos to end this lumbering manuscript. 1. “One must learn to know oneself before knowing anything else.” 2. “Life always expresses the results of our dominate thoughts.” 3. “Face the facts of being what you are, for that is what changes what you are.” 4. “Personality is only ripe when a man has made the truth his own.” 5. “Love is all, it gives all, and it takes all.” 6. “Don’t forget to love yourself.” 7. “Anxiety is the dizziness of freedom.” 8. “Life has its own hidden forces, which you can only discover by living.” 9. “The highest and most beautiful things in life are not to be heard about, or read about, nor seen, but if one will, are to be lived.” 10. “Patience is necessary, and one cannot reap immediately where one has sown.” 11. “It seems essential, in relationships and all tasks, that we concentrate on only what is most significant and important.” 12. “To dare is to lose one’s footing momentarily. Not to dare is to lose oneself.” 13. “Since my earliest childhood, a barb of sorrow has lodged in my heart. As long as it stays I am ironic, if it is pulled out I shall die.” 14. “A man who as a physical being is always turned to the outside, thinking that his happiness lies outside of him, finally turns inward and discovers that the source is within him.” 15. “Just as in earthly life lovers long for the moment when they are able to breathe forth their love for each other, to let their souls blend into a soft whisper, so the mystic longs for the moment in prayer he can, as it were, creep into God.” Kierkegaard warned, “The greatest hazard of all, losing the self, can occur very quietly in the world, as if it were nothing at all. No other loss can occur so quietly; any other loss – an arm, a leg, five dollars, a wife, etc. – is sure to be noticed.” Kierkegaard said that the one method to avoid losing oneself is to live joyfully in the moment, which he described as “to be present in oneself in truth,” which in turn requires “to be today, in truth be today.

Words I Should Have Told My Mother A tribute to my beloved Mother I love you for being Wonderful Colourful Powerful Prayerful Beautiful Cheerful Kind Wise Lovely Loving Noble Confident Excellent Perfect Patient Resilient Significant A warrior And for being great! These are the words I should have told my loving Mother!

And so it is with prayer, with true prayer, which is never a request, and never praise, but the expression of something of extreme significance that would otherwise have no way to be expressed. As Abraham Joshua Heschel wrote, ‘Prayer may not save us. But prayer may make us worthy of being saved.’ We are made worthy, made righteous, by expression.

I could be wrong, but I strongly suspect that preachers are praying less today too. They (we) are certainly talking less about prayer than, say, 20 years ago. And while it’s true that there has been a significant resurgence of biblical preaching, I’m not sure this has been accompanied by a resurgence in praying—and especially not prayer about preaching. Gradually,

We can, simply by a sincere aspiration, open a sealed door in us and find... that Something which will change the whole significance of life, reply to all our questions, solve all our problems and lead us to the perfection we aspire for without knowing it, to that Reality which alone can satisfy us and give us lasting joy, equilibrium, strength, life. All have heard it - Oh! there are even some here who are so used to it that for them it seems to be the same thing as drinking a glass of water or opening a window to let in the sunlight.... We have tried a little, but now we are going to try seriously! The starting-point: to want it, truly want it, to need it. The next step: to think, above all, of that. A day comes, very quickly, when one is unable to think of anything else. That is the one thing which counts. And then... One formulates one’s aspiration, lets the true prayer spring up from one’s heart, the prayer which expresses the sincerity of the need. And then... well, one will see what happens. Something will happen. Surely something will happen. For each one it will take a different form.

Theologian Tim Keller says if you love anything more than God, even though you believe in God, if there is anything in your life that is more important to your own identity or significance than God, then that is a false god and it is a power in your life.5 And you can usually tell that something here has become an idol because you have an extreme reaction when it is threatened.

Jesus does not need books or learned doctors to instruct souls. He who is the doctor of doctors teaches without any need of words. … I have never heard him speak, but I feel that he is in me, that at every moment he is guiding me, inspiring me with what I should say or do. Just when I need it, I discover lights that I had not seen before. It is not usually during my prayer that they are most abundant, but rather amidst my daily occupations.23 I find this passage tremendously significant. That is often the way things happen in our lives. Apparently nothing in particular happens during the actual time of prayer, but because we have been faithful to it, God instructs us in secret, he places things in us without our being aware of it. And when we need to give someone advice or have to make a decision, we receive a light there and then.

Movement offers us pleasure, identity, belonging and hope. It puts us in places that are good for us, whether that's outdoors in nature, in an environment that challenges us, or with a supportive community. It allows us to redefine ourselves and reimagine what is possible. It makes social connection easier and self-transcendence possible. Each of these benefits can be realized through other means. There are multiple paths to discovery and many ways to build community. Happiness can be found in any number of roles and pastimes; solace can be taken in poetry, prayer or art. Exercise need not replace any of these other sources of meaning and joy. Yet physical activity stands out in its ability to fulfill so many human needs, and that makes it worth considering as a fundamentally valuable endeavour. It is as if what is good in us is most easily activated or accessed through movement. As rower Kimberley Sogge put it, when she described to me why the Head of the Charles Regatta was such a peak experience, "The highest spirit of humanity gets to come out." Ethicist Sigmund Loland came to a similar conclusion, declaring that an exercise pill would be a poor substitute for physical activity. As he wrote, "Rejecting exercise means rejecting significant experiences of being human.

Her biggest influence in persuading Noah was in prayer. When Noah was blinded by his own stubbornness, she would ask Elohim to soften his heart. Elohim had a way of opening Noah’s eyes better than anyone else could. She did not believe that Elohim had abandoned them. She was sure he was planning something very significant to make his point. It would take something big to transform Noah to accomplish his calling. Elohim was like that.

It was dim inside, the only light filtering in through small windows. For a moment I hesitated, and said a prayer, inaudible, inarticulate, yet real. Then I looked around. That scene will remain with me forever. Each casket was draped with a beautiful American flag. Never before had the flag seemed to have such sublime significance and beauty. About the walls were other flags, American and French; flower petals had been scattered over the floor, and outside I could hear the band playing a hymn.

A second example of this abandonment of fundamental principles can be found in recent trends in the U.S. Supreme Court. Note what Lino A. Graglia, a professor of law at the University of Texas, has to say about this: 'Purporting merely to enforce the Constitution, the Supreme Court has for some thirty years usurped and exercised legislative powers that its predecessors could not have dreamed of, making itself the most powerful and important institution of government in regard to the nature and quality of life in our society.... 'It has literally decided issues of life and death, removing from the states the power to prevent or significantly restrain the practice of abortion, and, after effectively prohibiting capital punishment for two decades, now imposing such costly and time-consuming restrictions on its use as almost to amount to prohibition. 'In the area of morality and religion, the Court has removed from both the federal and state government nearly all power to prohibit the distribution and sale or exhibition of pornographic materials.... It has prohibited the states from providing for prayer or Bible-reading in the public schools. 'The Court has created for criminal defendants rights that do not exist under any other system of law-for example, the possibility of almost endless appeals with all costs paid by the state-and which have made the prosecution so complex and difficult as to make the attempt frequently seem not worthwhile. It has severely restricted the power of the states and cities to limit marches and other public demonstrations and otherwise maintain order in the streets and other public places.

We can, simply by a sincere aspiration, open a sealed door in us and find... that Something which will change the whole significance of life, reply to all our questions, solve all our problems and lead us to the perfection we aspire for without knowing it, to that Reality which alone can satisfy us and give us lasting joy, equilibrium, strength, life. All have heard it - Oh! there are even some here who are so used to it that for them it seems to be the same thing as drinking a glass of water or opening a window to let in the sunlight.... We have tried a little, but now we are going to try seriously! The starting-point: to want it, truly want it, to need it. The next step: to think, above all, of that. A day comes, very quickly, when one is unable to think of anything else. That is the one thing which counts. And then... One formulates one’s aspiration, lets the true prayer spring up from one’s heart, the prayer which expresses the sincerity of the need. And then... well, one will see what happens. Something will happen. Surely something will happen. For each one it will take a different form.

The personal message of Good Friday, expressed in so many hymns and prayers which draw on the tradition of the Suffering Servant (Isaiah 53) and its New Testament outworking, comes down to this: "See all your sins on Jesus laid"; "The Son of God loved me and gave himself for me"; or, in the words which Jesus spoke at the Supper but which God spoke on Good Friday itself: "This is my body, given for you." When we apply this as individuals to today's and tomorrow's sins, the result is not that we are given license to sin because it's all been dealt with anyway but rather that we are summoned by the most powerful love in the world to live by the pattern of death and resurrection, repentance and forgiveness, in daily Christian living, in sure hope of eventual victory. The "problem of evil" is not simply or purely a "cosmic" thing; it is also a problem about me. And God has dealt with that problem on the cross of his Son, the Messiah. That is why some Christian traditions venerate the cross itself, just as we speak of worshiping the ground on which our beloved is walking. The cross is the place where, and the means by which, God loved us to the uttermost. We shall explore the significance of

The earth itself was but a mean stopping place, a wayside tavern of ill fame, on the way to these other worlds. But nothing that concerned this drama was mean: on the contrary, the Church, founded through an act of God, brought into the world constant reminders of the grace and beauty that was to come: though art and music might tempt men from a higher life, they also indicated its possibility, indeed its immanence. Life was a succession of significant episodes in man’s pilgrimage to heaven: for each great moment the Church had its sacrament or its celebration. Beneath the active drama was the constant chant of prayer: in solitude or in company, men communed with God and praised him. It was in such moments, only in such moments, that one truly lived. Whatever

The results, reported in the American Heart Journal of April 2006, were clear-cut. There was no difference between those patients who were prayed for and those who were not. What a surprise. There was a difference between those who knew they had been prayed for and those who did not know one way or the other; but it went in the wrong direction. Those who knew they had been the beneficiaries of prayer suffered significantly more complications than those who did not. Was God doing a bit of smiting, to show his disapproval of the whole barmy enterprise? It seems more probable that those patients who knew they were being prayed for suffered additional stress in consequence: ‘performance anxiety’, as the experimenters put it. Dr Charles Bethea, one of the researchers, said, ‘It may have made them uncertain, wondering am I so sick they had to call in their prayer team?

Satan wants us to focus on the problem, not the Provider. He constantly points to what seems to be rather than to what God has promised to do. If we stop spending time with the Lord in prayer, the concerns of the physical world snatch our attention and dominate us, while the spiritual senses deaden and the promises fade. I am absolutely convinced that the number one reason that Christians today don't pray more is because we do not grasp the connection between prayer and the promises of God. We are trying as individuals and churches to pray 'because we're supposed to' without a living faith in the promises of God concerning prayer. No faith life of any significance can be maintained by this 'ought-to' approach. There must be faith in God at the bottom. ... When real faith in God arises, a certainty comes that when we call, he will answer...that when we ask, we will receive...that when we knock, the door will be opened...

And we might also give thought to the legacy that they have created, by which the people continue to live today. What is this legacy? We often remember ancient or traditional cultures for the monuments they have left behind--the megaliths of Stonehenge, the temples of Bangkok, the pyramids of Teotihuacán, the great ruins of Machu Picchu. People like the Koyukon have created no such monuments, but they have left something that may be unique- greater and more significant as a human achievement. This legacy is the vast land itself, enduring and essentially unchanged despite having supported human life for countless centuries. Koyukon people and their ancestors, bound to a strict code of morality governing their behavior toward nature, have been the land's stewards and caretakers. Only because they have nurtured it so well does this great legacy of land exist today. Here, perhaps, is the greatest wisdom in a world that Raven made.

A person who does not pray habitually, no matter how believing or pious he may be, will not achieve full spiritual growth. Neither will he acquire peace of soul because he will always experience excessive scruples and never view things beyond their human or worldly significance. Thus, one will always suffer from vanity, selfishness, self-centeredness, ambition, meanness of heart, vileness of judgment, and a sickly willfulness and attachment to one’s opinions. A person who does not pray may acquire human wisdom and prudence, but not true spiritual freedom or that deep and radical purification of the heart. One will not be able to grasp the depths of divine mercy or know how to make it known to others. His judgment will always end up shortsighted, mistaken, and contemptible. One will never be able to tread God’s ways, which are far different from what many—even those who have committed themselves to a life in the spirit—conceive them to be.

Shorter prayers in which we make requests to God—the kind many of us are most familiar with—go undetected by a brain scan. This doesn’t mean they don’t work or they are not valuable. But it may encourage you toward deeper, longer prayer when you learn that twelve minutes of attentive and focused prayer every day for eight weeks changes the brain significantly enough to be measured in a brain scan.1 Not only that, but it strengthens areas of the brain involved in social interaction, increasing our sense of compassion and making us more sensitive to other people. It also reduces stress, bringing another measurable physical effect—lower blood pressure. Prayer in this deeper, more attentive way also strengthens the part of the brain that helps us override our emotional and irrational urges. Prayer that seeks communion with God actually makes us more thoughtful and rational, enhances our sense of peace and well-being, and makes us more compassionate and responsive to the needs of other people.

Expressions of Passion, INTERCESSION. This scripture indicates the “birthing” kind of prayer passion when one prays for revivals or for a nation. Such prayer is usually not public, just as childbirth is not. The text parallels severe labor pains preceding a birth with those private times the Holy Spirit may produce involuntary, regular groaning coming from an intensity of desire. This prayer becomes powerful as it couples with God in faith, knowing something very significant is being brought about in the spiritual realm. It is often accomplished by intensity of speech and weeping. God assures us that such travail in the Spirit brings results in His time. Don’t fear such passion of travail and tears when praying for nations, missionary organizations, churches, denominations, spiritual leaders, people groups, individuals, or lost souls. The Father’s heart is being exposed by the Holy Spirit through an intensified burden where words are inadequate. Permit the Holy Spirit to enable it in His times and seasons of stirring you in private intercession.

My husband and I have been a part of the same small group for the past five years.... Like many small groups, we regularly share a meal together, love one another practically, and serve together to meet needs outside our small group. We worship, study God’s Word, and pray. It has been a rich time to grow in our understanding of God, what Jesus has accomplished for us, God’s purposes for us as a part of his kingdom, his power and desire to change us, and many other precious truths. We have grown in our love for God and others, and have been challenged to repent of our sin and trust God in every area of our lives. It was a new and refreshing experience for us to be in a group where people were willing to share their struggles with temptation and sin and ask for prayer....We have been welcomed by others, challenged to become more vulnerable, held up in prayer, encouraged in specific ongoing struggles, and have developed sweet friendships. I have seen one woman who had one foot in the world and one foot in the church openly share her struggles with us. We prayed that God would show her the way of escape from temptation many times and have seen God’s work in delivering her. Her openness has given us a front row seat to see the power of God intersect with her weakness. Her continued vulnerability and growth in godliness encourage us to be humble with one another, and to believe that God is able to change us too. Because years have now passed in close community, God’s work can be seen more clearly than on a week-by-week basis. One man who had some deep struggles and a lot of anger has grown through repenting of sin and being vulnerable one on one and in the group. He has been willing to hear the encouragement and challenges of others, and to stay in community throughout his struggle.... He has become an example in serving others, a better listener, and more gentle with his wife. As a group, we have confronted anxiety, interpersonal strife, the need to forgive, lust, family troubles, unbelief, the fear of man, hypocrisy, unemployment, sickness, lack of love, idolatry, and marital strife. We have been helped, held accountable, and lifted up by one another. We have also grieved together, celebrated together, laughed together, offended one another, reconciled with one another, put up with one another,...and sought to love God and one another. As a group we were saddened in the spring when a man who had recently joined us felt that we let him down by not being sensitive to his loneliness. He chose to leave. I say this because, with all the benefits of being in a small group, it is still just a group of sinners. It is Jesus who makes it worth getting together. Apart from our relationship with him...,we have nothing to offer. But because our focus is on Jesus, the group has the potential to make a significant and life-changing difference in all our lives. ...When 7 o’clock on Monday night comes around, I eagerly look forward to the sound of my brothers and sisters coming in our front door. I never know how the evening will go, what burdens people will be carrying, how I will be challenged, or what laughter or tears we will share. But I always know that the great Shepherd will meet us and that our lives will be richer and fuller because we have been together. ...I hope that by hearing my story you will be encouraged to make a commitment to become a part of a small group and experience the blessing of Christian community within the smaller, more intimate setting that it makes possible. 6

To all the other prisoners Platon Karataev seemed a most ordinary soldier. They called him “little falcon” or “Platosha,” chaffed him good-naturedly, and sent him on errands. But to Pierre he always remained what he had seemed that first night: an unfathomable, rounded, eternal personification of the spirit of simplicity and truth. Platon Karataev knew nothing by heart except his prayers. When he began to speak he seemed not to know how he would conclude. Sometimes Pierre, struck by the meaning of his words, would ask him to repeat them, but Platon could never recall what he had said a moment before, just as he never could repeat to Pierre the words of his favorite song: native and birch tree and my heart is sick occurred in it, but when spoken and not sung, no meaning could be got out of it. He did not, and could not, understand the meaning of words apart from their context. Every word and action of his was the manifestation of an activity unknown to him, which was his life. But his life, as he regarded it, had no meaning as a separate thing. It had meaning only as part of a whole of which he was always conscious. His words and actions flowed from him as evenly, inevitably, and spontaneously as fragrance exhales from a flower. He could not understand the value or significance of any word or deed taken separately.

I’m so sorry,” he said between kisses. “For what I said that night. For leaving you earlier. I never meant-“ “I know,” she whispered, wrapping a leg over his lip and shinnying up his body. Her lips grazed his ear. “I know. Just don’t leave me again.” “Never.” The word burst out like an oath or a prayer, and God help him, he meant it. “Never,” he repeated, looking straight into her glimmering eyes. Then he sealed the vow with a kiss, deep and desperate and true. “Oh God,” he groaned when their lips finally parted. She kissed him again, working her warm, slender fingers under the collar of his shirt to stroke the chilled flesh of his shoulders and back. He buries his face in her neck, inhaling the beautiful scent of her. He’d forgotten how roses smell sweetest after a rain. Trailing light kisses down to her collarbone, he began carrying her toward the bed. “Make love to me, Gray.” She didn’t need to ask. They both knew what was going to happen. But Gray felt the significance of her words. He might have bedded ladies and whores the world over, but for the first time in his life, he was going to make love to a woman. And not just a woman. His woman. And this idea that should have been so unthinkable, so frightening-to his surprise, Gray found it wildly arousing. They tumbled together onto the narrow bed, and she began pulling his shirt free of his trousers. He rose up on his knees and impatiently yanked it over his head. He peered at her frock in the darkness. Bloody hell. Stripes. Gray started to roll her over, looking for laces or hooks or some other ridiculous device contrived by the devil to thwart men.

Professor Whitehead points out that centuries of belief in a God who combined ’the personal energy of Jehovah’ with the ‘rationality of a Greek philosopher’ first produced that firm expectation of systematic order which rendered possible the birth of modern science. Men became scientific because they expected Law in Nature, and they expected Law in Nature because they believed in a Legislator. In most modern scientists this belief has died; it will be interesting to see how long their confidence in uniformity survives it. Two significant developments have already appeared— the hypothesis of a lawless sub-nature, and the surrender of the claim that science is true. We may be living nearer than we suppose to the end of the Scientific Age. But if we admit God, must we admit Miracle? Indeed, indeed, you have no security against it. That is the bargain. Theology says to you in effect, ‘Admit God and with Him the risk of a few miracles, and I in return will ratify your faith in uniformity as regards the overwhelming majority of events.’ The philosophy which forbids you to make uniformity absolute is also the philosophy which offers you solid grounds for believing it to be general, to be almost absolute. The Being who threatens Nature’s claim to omnipotence confirms her in her lawful occasions. Give us this ha’porth of tar and we will save the ship. The alternative is really much worse. Try to make Nature absolute and you will find that her uniformity is not even probable. By claiming too much, you get nothing. You get the deadlock, as in Hume. Theology offers you a working arrangement, which leaves the scientist free to continue his experiments and the Christian to continue his prayers.

All my life I have known such ilders, arrogant, corrupt, full of nothing but vainglorious protection of the right to lives of utter worthlessness, the supreme privilege of doing nothing of any significance from the cradle to the grave. 'But your voice! Ah, your voice, your voice which has become the nightly incubus of my beloved Guido and has driven him mad, that is another matter, your voice! Because had you but half the talent he described to me, but half the holy fire, you could have made dwarfs and monsters of ordinary men! London, Prague, Vienna, Dresden, Warsaw, you give the cities to me, was there not in some forgotten corner of your stinking city a world globe? Did you not know that of Europe, had you never been told? 'And in all those capitals you could have brought them to their knees, thousands upon thousands would have heard you, carrying yout name out of the opera houses and the churches into the very streets. They would have said it like a prayer from one end of the continent to the other, as they speak of rulers, of heroes, of the immortals. 'That is what your voice could have been, had you but let it rise out of the ruin of what you were, had you but forged it out of all your suffering and all your pain to give back to God that which He had given you! 'But you are of the ancient ilk that recognizes no other aristocracy save itself, the gilded maggots feeding on the corpse of the Venetian State, brave champions of the supreme privilege of doing nothing, nothing, nothing! And so you forfeit that one strength with which you could have bested any natural man! 'Well, I will not suffer you under my roof any longer. I have no pity for you now. I cannot help you. You are but a freak of nature without its destined gift, and there is nothing lower! Leave this place, go out of it. You have means to find a habitat for your misery somewhere else.

I remember that as I sat there, my initial reaction was: flummoxed. Pray to God to heal a baby’s defective heart? Really? But doesn’t God, being omniscient, already know that this baby’s heart is defective? And doesn’t God, being omnipotent, already have the ability to heal the baby’s heart if he wants to? Isn’t the defective heart thus part of God’s plan? What good is prayer, then? Do these people really think that God will alter his will if they only pray hard enough? And if they don’t pray hard enough, he’ll let the baby die? What kind of a God is that? Such coldly skeptical thoughts percolated through my fifteen-year-old brain. But they soon fizzled out. As I sat there looking at the crying couple, listening to the murmur of prayers all around me, my initial skepticism was soon supplanted by a sober appreciation and empathetic recognition of what I was witnessing and experiencing. Here was an entire body of people all expressing their love and sympathy for a young couple with a dying baby. Here were hundreds of people caringly, genuinely, warmly pouring out their hearts to this poor unfortunate man, woman, and child. The love and sadness in the gathering were palpable, and I “got” it. I could see the intangible benefit of such a communal act. There was that poor couple at the front of the church, crying, while everyone around them was showering them with support and hope. While I didn’t buy the literal words of the pastor, I surely understood their deeper significance: they were making these suffering people feel a bit better. And while I didn’t think the congregation’s prayers would realistically count for a hill of beans toward actually curing that baby, I was still able to see that it was a serenely beneficial act nonetheless, for it offered hope and solace to these unlucky parents, as well as to everyone else present there in that church who was feeling sadness for them, or for themselves and their own personal misfortunes. So while I sat there, absolutely convinced that there exists no God who heals defective baby hearts, I also sat there equally convinced that this mass prayer session was a deeply good thing. Or if not a deeply good thing, then at least a deeply understandable thing. I felt so sad for that young couple that day. I could not, and still cannot, fathom the pain of having a new baby who, after only a few months of life, begins to die.

Punishment is not care, and poverty is not a crime. We need to create safe, supportive pathways for reentry into the community for all people and especially young people who are left out and act out. Interventions like decriminalizing youthful indiscretions for juvenile offenders and providing foster children and their families with targeted services and support would require significant investment and deliberate collaboration at the community, state, and federal levels, as well as a concerted commitment to dismantling our carceral state. These interventions happen automatically and privately for young offenders who are not poor, whose families can access treatment and hire help, and who have the privilege of living and making mistakes in neighborhoods that are not over-policed. We need to provide, not punish, and to foster belonging and self-sufficiency for our neighbors’ kids. More, funded YMCAs and community centers and summer jobs, for example, would help do this. These kinds of interventions would benefit all the Carloses, Wesleys, Haydens, Franks, and Leons, and would benefit our collective well-being. Only if we consider ourselves bound together can we reimagine our obligation to each other as community. When we consider ourselves bound together in community, the radically civil act of redistributing resources from tables with more to tables with less is not charity, it is responsibility; it is the beginning of reparation. Here is where I tell you that we can change this story, now. If we seek to repair systemic inequalities, we cannot do it with hope and prayers; we have to build beyond the systems and begin not with rehabilitation but prevention. We must reimagine our communities, redistribute our wealth, and give our neighbors access to what they need to live healthy, sustainable lives, too. This means more generous social benefits. This means access to affordable housing, well-resourced public schools, affordable healthcare, jobs, and a higher minimum wage, and, of course, plenty of good food. People ask me what educational policy reform I would suggest investing time and money in, if I had to pick only one. I am tempted to talk about curriculum and literacy, or teacher preparation and salary, to challenge whether police belong in schools, to push back on standardized testing, or maybe debate vocational education and reiterate that educational policy is housing policy and that we cannot consider one without the other. Instead, as a place to start, I say free breakfast and lunch. A singular reform that would benefit all students is the provision of good, free food at school. (Data show that this practice yields positive results; but do we need data to know this?) Imagine what would happen if, across our communities, people had enough to feel fed.

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

Muslim Mosques And Fake Jesus Created By Qadiyanis *** The visionary figures pay intention whatever issues come to the table; whereas, mindless people ignore those issues. However, the truth stays brightening. I exemplify the point of view and concerns as below, hoping the world realizes that. If whatever groups or gangs establish the false subjects with similar names as The United Nations Organization, The White House, and The Downing 10, The Kremlin, and such ones; indeed, such attempts show not only misleading and misguiding; these also describe the illegality and naked crime. It is the governmental level example; however, it can be non-governmental as well. In such situations, if that crime happens, what will be the action and reaction by the authorities and the judiciary? - Certainly, offenders will face transparent justice; otherwise, it means the world is blind, and justice is silent on that. After the above scenario, now I come to the point why I am writing that: As the Muslim world knows significantly about the fake prophet Mira Ghulam Ahmad Qadiyani as Jesus and his Ahmedi Movement, which executes and spreads its false and fake objects and subjects openly and secretly to mislead the world, especially Christians and Muslims. Mostly Muslim countries consider Qadiyanis, another term Ahmadis as non-Muslim according to their fake belief and prophet as Jesus Christ. In Western states and around the world where Qadiyanis pretend as the Muslim, and they build their payer places, naming Mosques of Muslims, which falls under the deception and violation of the Islamic concept. Consequently, most of the Westerns and simple Muslims, who have not knowledge about the fake prophet, become their victim since they keep naming their prayer places, as Mosques; thereupon, they wear the mask to pretend as real Muslim and join the real Muslim Mosques to become members, and later they occupy and claim of the Mosque as that belong to Qadiyanis. I do not feel problems and objections if Qadiyanis created a new religion; however, I have serious concerns that they misuse Islam and Muslim values and concept within the context of the Quran, the Holy Book of Allah. Indeed, they have the right to avail the human rights as others without distinctions, but they do not have the right to pretend, falsify and deceive, and even practice black magic to gain their awkward intentions and motives. Western states and Christian World should pay heed to this matter and stop Qadiyanis, who follow the fake Jesus Christ, to use their prayer place as Mosques for protection and respect of Islam. - Ehsan Sehgal

A look at Simeon and Anna also shows how God significantly uses older people in serving the Lord through continual prayer and fasting. In our day, God is going to use people who are retired. If you are nearing retirement, your strength has been given to you for this hour, and God has freed you from many things. There’s not a more powerful force in the earth than that of senior saints who have time and passion for Jesus.

A person might have trouble understanding someone like me: a person who believes in the power of rituals. Prayer. Meditation. Candle lighting and incense burning. . . It works for me because in ritualizing something as significant as bidding Godspeed to whatever it is we find necessary to surrender, we acknowledge the leave-taking and can perhaps start to practice acceptance. A noble thing, acceptance. A noble thing to strive for.

Though demonized by his Jewish and British enemies, Hajj Amin al-Husayni in fact cooperated well enough with the mandate administration. Only gradually did he use his religious authority to achieve a position of significant political influence contrary to British interests. It was a potent mix. The key event in this transformation was the so-called ‘Western Wall riots’ in 1929. The Western Wall was the only revealed section of what remained from the massive retaining wall built by Herod. This wall allowed Herod to enlarge the platform on which the Second Temple stood before being destroyed in 70 CE. Given this association, the wall became Judaism’s most important place of pilgrimage and prayer. The wall also was part of a Muslim religious trust (waqf): Muslim attachment to the wall and to the al-Haram al-Sharif (or ‘Noble Sanctuary’, as the Temple Mount is known in Arabic) is due to their association with the story of Muhammad’s night journey to heaven. The wall is known to Muslims as al-Buraq, because Muhammad tethered his horse there, and the Dome of the Rock and the al-Aqsa mosque, built in the 7th century, are two of Islam’s most revered buildings.

Brennan Manning wrote, “Anyone God uses significantly is always deeply wounded . . . We are, each and every one of us, insignificant people whom God has called and graced to use in a significant way . . . On the last day, Jesus will look us over not for medals, diplomas, or honors, but for scars.

A generation that finds itself at the crux of such change has a significant responsibility for shaping the new ways of thinking that will define not only its own age but also that of the coming era. When Christians get it right at such times, adapting themselves to changing culture and finding new language for timeless truths, the gospel spreads more easily for years to come because it makes sense to people. However, when the church gets it wrong by resisting change and enshrining nostalgia, we risk apparent irrelevance and an upward struggle. Will Jesus Christ be famous and favoured in the coming age, or will he be a peripheral choice on the menu of social preference? You can call the culture 'progressive', 'emerging' or 'postmodern', but the challenge is the same: to reinvent the church without changing the message, to reach this generation for the sake of the generation to come.

In Aramaic “Mar” means “Lord.” “Maran” means “Our Lord.” Maranatha can be translated as either, “Our Lord, Come” (Marana tha) or “Our Lord has come” (Maran atha). Those who argue that Jesus spoke only Hebrew admit that Maranatha is indeed Aramaic but then state that when Paul uses it he “is writing to his non-Israelite, non-Hebrew-speaking audience.”  But Corinth is between Athens and Sparta! This was a Greek and not an Aramaic-speaking region. Paul uses the “Maranatha” prayer because it is a prayer of the Aramaic speaking mother-church in Jerusalem. The Maranatha prayer has greater significance than just a prophetic significance. Ben Witherington III notes the importance of the Maranatha prayer in his book The Brother of Jesus, “In concluding his letter, Paul, in 1 Corinthians 16:22 offers up a prayer in Aramaic, “Maranatha”, which means “Come, Lord.” In other words, Jesus is already called Lord by Aramaic speaking Jewish-Christians, and he is prayed to. Now, early Jews did not pray to people who were merely revered dead rabbis, teachers, or even prophets. They might well pray for a rabbi to be raised on the last day, but they would not pray to him and implore him to come. Yet, that is what Paul is doing here, and he is probably echoing a prayer he heard offered in the Jerusalem church, where such prayers were spoken in Aramaic. The dramatic importance of such a prayer should not be underestimated. Jews were forbidden to pray to someone other than God. This prayer strongly suggests that Jesus was included within the earliest Aramaic Jewish Christians understanding of God. In other words, Jesus was already viewed very early on as divine by his earliest followers, and this included James [the Just]. The notion that seeing Jesus as a divine figure was added only late in the first century and was done so only by Gentiles  is simply not true.

Gurucharanam Saranam: Why chant by understanding the proper meaning? Chanting refers to the rhythmic repetition of words & sounds with a spiritual purpose. Prayers chanted with a deep understanding of each word carry significant energy, bringing more positivity to the practice. It's like providing natural fertilizers along with sunlight and water to a plant & helps to focus the mind and align one's intentions with the purpose of chanting, making the practice more meaningful.

You can also incorporate a breath prayer to anchor you and support you as you breathe. I love the simplicity and significance of another name God uses for Himself, Yahweh, which is rooted in the Hebrew letters that compose the phrase “I AM” (Exodus 3:14). We know that out of reverence, speaking the name of Yahweh became taboo for the Jewish people at some point, yet Richard Rohr notes that it seems to mimic our very breath: “The one thing we do every moment of our lives is . . . to speak the name of God. This makes it our first and last word as we enter and leave the world.”[10] To practice the breath prayer, Choose Yahweh or another two-syllable word to anchor you. Inhale through the nose with Yah (or the first syllable) for three seconds. Exhale with weh through the mouth (or the second syllable) for six seconds. As you feel able, practice this conscious breathing for one to two minutes.

the Efficacy of Dua for Gay Problem Solution In the realm of spirituality, Dua stands as a powerful practice, offering solace and guidance to individuals facing various challenges in life. For those navigating issues related to their sexual orientation, Dua for gay problem solution serves as a beacon of hope and resilience, providing a path towards inner peace and acceptance. Unveiling the Significance of Dua Dua, deeply rooted in Islamic tradition, refers to the act of supplication and invocation, wherein individuals earnestly beseech the divine for guidance, blessings, and solutions to their tribulations. It embodies a profound connection between the believer and the Almighty, fostering a sense of spiritual communion and trust in divine intervention. Embracing Faith and Surrender At the core of Dua for gay problem solution lies unwavering faith and surrender to the divine will. Through heartfelt prayers and supplications, individuals relinquish their fears and anxieties, entrusting their struggles to the infinite wisdom and compassion of the Almighty. Cultivating Compassion and Understanding In the practice of Dua, compassion and understanding form the cornerstone of spiritual growth and enlightenment. Regardless of one's sexual orientation or identity, every individual is embraced with unconditional love and empathy, fostering a community founded on acceptance and mutual respect. Navigating Challenges with Spiritual Resilience For individuals grappling with issues related to their sexual orientation, Dua offers a sanctuary of strength and resilience. Through sincere prayers and supplications, one can find solace in the divine presence, gaining clarity, courage, and fortitude to confront societal prejudices and personal struggles. Cultivating Inner Peace and Self-Acceptance Central to Dua for gay problem solution is the cultivation of inner peace and self-acceptance. By aligning one's intentions with the divine will, individuals can embrace their authentic selves with confidence and dignity, transcending external judgments and societal pressures. Seeking Divine Guidance and Comfort In moments of doubt and adversity, Dua serves as a conduit for divine guidance and comfort. Through fervent prayers and supplications, one can seek solace in the knowledge that the Almighty is ever-present, offering support and guidance along life's winding journey. Embracing Love, Respect, and Unity At its essence, Dua for gay problem solution embodies the universal values of love, respect, and unity. By fostering an environment of inclusivity and compassion, individuals can celebrate the diversity of human experience, transcending barriers and forging authentic connections rooted in mutual understanding and empathy. Fostering a Culture of Empowerment and Support Within the practice of Dua, individuals are empowered to embrace their true selves and advocate for their rights with conviction and courage. Through collective support and solidarity, the LGBTQ+ community can thrive, harnessing the transformative power of spirituality to overcome obstacles and effect positive change. Advocating for Social Justice and Equality As proponents of Dua for gay problem solution, it is incumbent upon us to advocate for social justice and equality for all individuals, regardless of sexual orientation or gender identity. Through education, activism, and advocacy, we can challenge discriminatory practices and foster a society built on principles of fairness and equality. Conclusion In the realm of spirituality, Dua for gay problem solution offers a pathway towards healing, acceptance, and enlightenment. Through sincere prayers and unwavering faith, individuals can navigate life's challenges with grace, resilience, and compassion, embracing their authentic selves and contributing to a world built on love, acceptance, and understanding.

Do not understand only the words; also understand their contexts since they illuminate you precisely. If you vote wisely, you won’t have to fight for your rights and peace everywhere. The political mafia is the mother of all mafias and often causes wars and uses vetoes to disrupt global peace. My every minute of life is for the entire humanity and human rights; it is a core prayer of all my prayers. What is a mafia, how do you understand it, and when do you overcome it? It is neither easy nor difficult; just be brave for your rights and never ignore them. No one can stand in front of your rights if you truly believe that. I have described the context of the mafia in the form of quotations that may guide and enlighten your life journey honourably. When a nation faces the Mafia Judiciary, which employs and applies an unfair way that fractures justice, the criminal mafia groups become licensed, and freehand is a juristic disaster. Wherever the medical, trade, business, media, and political interests of the mafia prevail, there is certainly neither a cure nor freedom possible nor justice nor peace. A vote holds not only significant power; it also carries a key to a system, essence to the welfare, surety to the career of a future generation, and a magnet to the stability of the state. The wrong choice or emotional pledge and favor of the vote-casting can indeed victimize a voter himself as a consequence. Realize this power and use it wisely, disregarding all external influences and tricks. Such a political party remains the proprietorship of a particular family, a rich circle, a corrupt mafia, or an establishment that accomplishes neither transparent democratic legitimacy nor fair democracy. Undoubtedly, such a party enforces majority dictatorship when it comes to power. It is mendacious dishonesty and severe corruption in a precise democratic voting context. I have been critical of the undemocratic rule, but now I think it may be the option of neutral law, but not martial law, which is essential for the stability and unity of Pakistan’s state, constitution, economy, and institutions to eliminate the democratic mafia and terror. International intelligence agencies and their hired ones avoid the weapons now; however, they utilize deadly chemicals to kill their rivals, whether high-level or low-level, whereas doctors diagnose that as a natural death. Virtually becoming infected and a victim of deathly diseases through chemicals is neither known publicly nor common. As a fact, the intelligence mafia can achieve and gain every task for their interests.

The fact that earth is not our ultimate home explains why, as followers of Jesus, we experience difficulty, sorrow, and rejection in this world.11 It also explains why some of God’s promises seem unfulfilled, some prayers seem unanswered, and some circumstances seem unfair. This is not the end of the story. In order to keep us from becoming too attached to earth, God allows us to feel a significant amount of discontent and dissatisfaction in life — longings that will never be fulfilled on this side of eternity. We’re not completely happy here because we’re not supposed to be! Earth is not our final home; we were created for something much better.

Abortion is one of the most commonly performed medical procedures in the United States, and it is tragic that many women who have abortions are all too often mischaracterized and stigmatized, their exercise of moral agency sullied. Their judgment is publicly and forcefully second-guessed by those in politics and religion who have no business entering the deliberation. The reality is that women demonstrate forethought and care; talk to them the way clergy do and witness their sense of responsibility. Women take abortion as seriously as any of us takes any health-care procedure. They understand the life-altering obligations of parenthood and family life. They worry over their ability to provide for a child, the impact on work, school, the children they already have, or caring for other dependents. Perhaps the woman is unable to be a single parent or is having problems with a husband or partner or other kids.2 Maybe her contraception failed her. Maybe when it came to having sex she didn’t have much choice. Maybe this pregnancy will threaten her health, making adoption an untenable option. Or perhaps a wanted pregnancy takes a bad turn and she decides on abortion. It’s pretty complicated. It’s her business to decide on the outcome of her pregnancy—not ours to intervene, to blame, or to punish. Clergy know about moral agency through pastoral work. Women and families invite us into their lives to listen, reflect, offer sympathy, prayer, or comfort. But when it comes to giving advice, we recognize that we are not the ones to live with the outcome; the patient faces the consequences. The woman bears the medical risk of a pregnancy and has to live with the results. Her determination of the medical, spiritual, and ethical dimensions holds sway. The status of her fetus, when she thinks life begins, and all the other complications are hers alone to consider. Many women know right away when a pregnancy must end or continue. Some need to think about it. Whatever a woman decides, she needs to be able to get good quality medical care and emotional and spiritual support as she works toward the outcome she seeks; she figures it out. That’s all part of “moral agency.” No one is denying that her fetus has a moral standing. We are affirming that her moral standing is higher; she comes first. Her deliberations, her considerations have priority. The patient must be the one to arrive at a conclusion and act upon it. As a rabbi, I tell people what the Jewish tradition says and describe the variety of options within the faith. They study, deliberate, conclude, and act. I cannot force them to think or do differently. People come to their decisions in their own way. People who believe the decision is up to the woman are typically called “pro-choice.” “Choice” echoes what is called “moral agency,” “conscience,” “informed will,” or “personal autonomy”—spiritually or religiously. I favor the term “informed will” because it captures the idea that we learn and decide: First, inform the will. Then exercise conscience. In Reform Judaism, for instance, an individual demonstrates “informed will” in approaching and deciding about traditional dietary rules—in a fluid process of study of traditional teaching, consideration of the personal significance of that teaching, arriving at a conclusion, and taking action. Unitarian Universalists tell me that the search for truth and meaning leads to the exercise of conscience. We witness moral agency when a member of a faith community interprets faith teachings in light of historical religious understandings and personal conscience. I know that some religious people don’t do

Practice: Remembering Your Personal History How have your decisions and actions affected the person you are today? This prayer exercise helps you write your personal history of sin and salvation. The purpose is to see yourself as God sees you, not to pass judgment on yourself. If you find yourself slipping into self-judgment, return to the first step and allow your focus to rest again on God’s loving presence with you. 1. Let the silence deepen around you. Ask the God who has known you since you were in your mother’s womb (Ps. 139) to allow you to become aware of God’s loving presence that surrounds you like air. 2. In the presence of this loving God, review your life, simply and humbly noticing what has been. First, without judging yourself, allow the hurtful, isolating, negative, and sinful things you have done (as well as the positive things you avoided doing) to surface in your awareness. Note each of these memories in your journal, and, as you do, offer a simple prayer of sorrow. 3. Next, without judging or congratulating yourself, allow a parallel history to form, this time a history of significant blessings and graces you have received. As you note each of these memories in your journal, offer a simple prayer of gratitude. 4. Looking at these two lists, what would you now like to say to God? Say it in your own way, perhaps writing it in your journal. 5. Listen to God’s words to you: “Though your sins are like scarlet, they shall be like snow” (Isa. 1:18). “The steadfast love of the LORD never ceases, [God’s] mercies never come to an end; they are new every morning” (Lam. 3:22–23).

The emaciated remains of the deceased traveller were soon afterwards taken to the place prepared. Over the heads of Farijala and Carras—Susi, Chumah, and Muanyaséré held a thick blanket as a kind of screen, under which the men performed their duties. Tofiké and John Wainwright were present. Jacob Wainwright had been asked to bring his Prayer Book with him, and stood apart against the wall of the enclosure. In reading about the lingering sufferings of Dr. Livingstone as described by himself, and subsequently by these faithful fellows, one is quite prepared to understand their explanation, and to see why it was possible to defer these operations so long after death: they say that his frame was little more than skin and bone. Through an incision carefully made, the viscera were removed, and a quantity of salt was placed in the trunk. All noticed one very significant circumstance in the autopsy. A clot of coagulated blood, as large as a man's hand, lay in the left side,[36] whilst Farijalapointed to the state of the lungs, which they describe as dried up, and covered with black and white patches.

You bear a significant importance to humanity. You exist to complete the mold. Each step you take, great or little is important to your self-growth and success. Don't be hard on yourself when things don't go right or when the journey seems tough. You have not just one extra year but an entire lifetime to keep trying until you get it right. Please be good to yourself by keeping hope alive always. It's not about the new year. It's about you!

Knowing that something is true does not in and of itself ensure that this truth will make a significant difference in our lives. The

There is tremendous need in today's World, and a big challenge for Women (especially the Christians) to "be successful”; at work/proffession and at home/marital obligations even in a cultural bias and sex prejudiced societies, oppression of poverty, increasing moral and value decadence, and hence unskilled/educated girls, more poverty, broken or hurting homes and relationhips. Prayers alone does not produce the SUCCESS - neither is it significantly a matter of background, the society or sex but the extent of self-development; virtue, commitment and the right attitudes, education for useful living, and also through hardwork and persistence!

Dave and I had a family ritual at dinner where we’d go around the table with our daughter and son and take turns stating our best and worst moments of the day. When it became just three of us, I added a third category. Now we each share something for which we are grateful. We also added a prayer before our meal. Holding hands and thanking God for the food we are about to eat helps remind us of our daily blessings. Acknowledging blessings can be a blessing in and of itself. Psychologists asked a group of people to make a weekly list of five things for which they were grateful. Another group wrote about hassles and a third listed ordinary events. Nine weeks later, the gratitude group felt significantly happier and reported fewer health problems. People who enter the workforce during an economic recession end up being more satisfied with their jobs decades later because they are acutely aware of how hard it can be to find work. Counting blessings can actually increase happiness and health by reminding us of the good things in life. Each night, no matter how sad I felt, I would find something or someone to be grateful for. I

Names in the bible are significant. e.g. David means, beloved by God and man. And so king David was. Jesus asks who do you say I am? A question to his disciples, but also all of us? He says the father's name is to be hallowed (see the Lord's prayer) and that he and the Father are one. So we should meditate on the holiness of his names. There are hundreds of names for God. They each provide a rich blessing of description. One such name is: God of Wonders The hymn says "God of wonders, beyond our galaxy, You are holy." It is worth thinking on any wonders, however seemingly small, that we are blessed with in life. God operates in both the magnificent out of the ordinary (e.g. Acts 2:19) and in the everyday. This God of resurrection wonder (Eph 1:20) not only raised Christ, but daily raises up those in need. His blessings are new every morning. He not only is a creative life giver at the beginning (Is 44:24), but continues to be now. He promises that all things can be made new (Is 42:9) and all creation is groaning like a woman in birth pains for it. He and His kingdom are coming little by little, wonder, by wonder for he is the God of wonders and is truly wonderful.

Another more significant and more helpful reflexive form is l’hitpaleil, usually translated “to pray.” The root is p-l-l, “judge”; the reflexive is “judge oneself ” or “inner reflection,” making what people call “prayer”31 a time of inner self-judgment, not a petition. The true meaning encourages people to examine their thoughts, actions, goals, and possibilities during “prayer” and not use the time passively seeking outside help.

St. Andrew of the Woods, Rome, Italy (1842) The next apparition took place in 1842 and was directly related to the first. Alphonse Tobie Ratisbonne was a twenty-eight-year-old Jewish man in the prime of his life who had just gotten engaged to marry. He was a lawyer from a wealthy family and was charming, good looking, and good humored. Prior to his wedding, he decided to spend the winter in Malta. At all costs, however, he wanted to avoid Rome because he hated Catholicism; the conversion and ordination of his brother Theodore had only fanned the flames of his already intense hatred of the Faith. But somehow, because of a delay with boats out of Naples and his own restlessness, Ratisbonne found himself in the Eternal City. With a few days to spend before his boat left for Malta, Ratisbonne caught up with some friends, including Baron Theodore de Bussières, who gave Ratisbonne a Miraculous Medal as a challenge to Ratisbonne’s fierce anti-Catholicism. The baron argued, “If it is just superstition, then it won’t harm you in the least to wear this or to read the memorare prayer.” Then on January 20, 1842, while waiting for the baron in the church of Sant’Andrea delle Fratte (“St. Andrew of the Woods”), Ratisbonne saw a vision of the Blessed Virgin. The brief vision of blinding beauty didn’t include an exchange of words, but by the end of it, Ratisbonne said he knew “all the secrets of divine pity.”3 He immediately converted to Catholicism, joined the priesthood, and moved to Israel with a ministry to convert the Jews. Ratisbonne’s conversion was so significant that even the pope heard of it and wanted to learn more about this “miraculous medal” and the nun who had it cast. The medal’s popularity swelled and Sister Catherine’s waned as she remained just another cloistered nun among many.

Salette, France (1846) The next apparition at La Salette happened four years later, in 1846. High up in the French Alps, Mary appeared to two children—Maximin, eleven; and Mélanie, fourteen—as they tended sheep. What they saw when they came upon her was unique among apparitions; she sat as a lady sobbing, her hands covering her face in grief. Indeed, looking at the turmoil in France and beyond, Mary had much to grieve over. France’s anti-Catholic streak had even reached the small village of La Salette, where Mass and the sacraments were neglected as fewer and fewer people valued the faith of their fathers. Cursing was preferred to prayer, sexual license erased purity, and greed and self-indulgence superseded piety and sacrifice. Even the children to whom Mary appeared had little faith or formation. They rarely went to Mass and were barely able to muddle through the Our Father or Hail Mary. The messages from La Salette are significant because of their length and detail.

He’d decided, abruptly, that electronic interaction was toxic, that it downgraded the significance of real human connection, that it resulted in what he called a “digital tapestry of unanswered prayers.

They listened to a series of speeches by civil rights luminaries, capped off by a rousing, crowd-pleasing address by Martin Luther King. While the SCLC named their protest “Prayer Pilgrimage for Freedom,” its stated goals of expressing black unity and urging federal action on civil rights made the moniker that Jimmy gave it, “the March on Washington,” equally appropriate. That name, of course, was subsequently claimed by the much larger and more famous civil rights demonstration six years later. The huge crowds and celebrated oratory of the 1963 “March on Washington for Jobs and Justice” completely superseded the Prayer Pilgrimage in both size and importance, but the thousands who attended the 1957 affair made it the largest civil rights demonstration to date and a significant moment in the rising civil rights movement of the mid-1950s. Jimmy concluded his article with this assessment of the impact of the Prayer Pilgrimage: “The southern people went home determined beyond the expectations of even King. No one in the South is big enough to stop this march of people and no one can call it off.” 66

So that wasn’t much help. I was torn. I wanted to be judged on what I did, not on what I represented or what people projected onto me. But I understood how much this breakthrough would mean to the country, especially to girls and boys who would see that there are no limits on what women can achieve. I wanted to honor that significance. I just didn’t know the best way to do it. I carried all that uncertainty with me back from California, all the way to David Muir’s interview room in the Brooklyn Navy Yard on Tuesday night. Results were starting to come in. I won the New Jersey primary. Bernie won the North Dakota caucus. The big prize, California, was still out there, but all signs pointed to another victory. Bill and I had worked hard on my speech, but I still felt unsettled. Maybe it was about not being ready to accept “yes” for an answer. I had worked so hard to get to this moment, and now that it had arrived, I wasn’t quite sure what to do with myself. Then Muir walked me over to the window, and I looked out at that crowd—at thousands of people who’d worked their hearts out, resisted the negativity of a divisive primary and relentlessly harsh press coverage, and poured their dreams into my campaign. We’d had big crowds before, but this felt different. It was something more than the enthusiasm I saw on the trail. It was a pulsing energy, an outpouring of love and hope and joy. For a moment, I was overwhelmed—and then calm. This was right. I was ready. After the interview, I went downstairs to where my husband was sitting with the speechwriters going over final tweaks to the draft. I read it over one more time and felt good. Just as they were racing off to load the speech into the teleprompter, I said I had one more thing to add: “I’m going to talk about Seneca Falls. Just put a placeholder in brackets and I’ll take care of it.” I took a deep breath. I didn’t want the emotion of the moment to get to me in the middle of my speech. I said a little prayer and then headed for the stage. At the last moment, Huma grabbed my arm and

Yes, the Pentecostal faith, with its openness to the supernatural, provides spiritual resources for significant felt needs. Yes, the Pentecostal message, centered as it is in faith in Christ, provides stability in the chaos of moral confusion.

There are no marks in these books which would attest a divine origin. . . . both Judith and Tobit contain historical, chronological and geographical errors. The books justify falsehood and deception and make salvation to depend upon works of merit. . . . Ecclesiasticus and the Wisdom of Solomon inculcate a morality based upon expediency. Wisdom teaches the creation of the world out of pre-existent matter (11:17). Ecclesiasticus teaches that the giving of alms makes atonement for sin (3:30). In Baruch it is said that God hears the prayers of the dead (3:4), and in I Maccabees there are historical and geographical errors.17 It was not until 1546, at the Council of Trent, that the Roman Catholic Church officially declared the Apocrypha to be part of the canon (with the exception of 1 and 2 Esdras and the Prayer of Manasseh). It is significant that the Council of Trent was the response of the Roman Catholic Church to the teachings of Martin Luther and the rapidly spreading Protestant Reformation, and the books of the Apocrypha contain support for the Catholic teaching of prayers for the dead and justification by faith plus works, not by faith alone

of the benefits of spaying and neutering, it wasn’t until the 1990s that their catchy tag line, “Less born, less killed, less cruelty,” really caught on. In the 1980s, shelters were euthanizing twenty million animals each year. But then birth rates dropped and admission rates dropped, and today, while the three to four million animals they kill annually is a slaughter, it’s also a significant improvement over the massacre that came before.

An accurate budget must be built on a base of thorough research. You must do research on your community to find out what it will cost to get a church off the ground. You need to solidly answer questions such as:, What will the cost of living in this community be?, What will my salary be? How about salaries for additional staff?, How much will it cost to rent space for the church to meet in?, How much will it cost to operate a business in this city (office rent, phones, computer equipment, copy equipment, and so on)? Talk with other pastors in the community. Find out what their start-up costs were and what they are currently spending to maintain and operate the church. Other pastors can be a valuable resource for you on many levels. The worst mistake you can make is to start the budget process by viewing economic realities through a rose-colored lens. If you speculate too much or cut corners in this area, you’ll end up paying dearly down the road. Remember, God never intended for you to go it alone. There are people and resources out there to help you prepare. Ask others for help. God receives no glory when you are scraping the bottom to do His work. So don’t think too small. Church planting is an all or nothing venture. You can’t just partially commit. You have to fully commit, and often that means with your wallet. Don’t underestimate the importance of having a base of prayer partners. You need prayers as desperately as you need money. You need prayers as desperately as you need money. An unhealthy launch may occur when a new church begins as the result of a church split, when a planter is disobedient in following God, or when there is a lack of funding or solid strategy. Finding the right teammates to help you on this journey is serious business. The people you bring on to your staff will either propel you down the road toward fulfilling the vision for your church or serve as speed bumps along the way. You should never be afraid to ask potential staff members to join you—even if it means a salary cut, a drastic position change or a significant new challenge for them. When you ask someone to join your staff, you are not asking that person to make a sacrifice. (If you have that mentality, you need to work to change it.) Instead, you are offering that person the opportunity of a lifetime. There are three things that every new church must have before it can be a real church: (1) a lead pastor, (2) a start date, and (3) a worship leader. Hire a person at the part-time level before bringing him or her on full time. When hiring a new staff person, make sure he or she possesses the three C's: Character, Chemistry & Competency Hiring staff precedes growth, not vice versa. Hire slow, fire fast. Never hire staff when you can find a volunteer. Launch as publicly as possible, with as many people as possible. There are two things you are looking for in a start date: (1) a date on which you have the potential to reach as many people as possible, and (2) a date that precedes a period of time in which people, in general, are unlikely to be traveling out of town. You need steppingstones to get you from where you are to your launch date. Monthly services are real services that you begin holding three to six months prior to your launch date. They are the absolute best strategic precursor to your launch. Monthly services give you the invaluable opportunity to test-drive your systems, your staff and, to an extent, even your service style. At the same time, you are doing real ministry with the people in attendance. These services should mirror as closely as possible what your service will look like on the launch date. Let your target demographic group be the strongest deciding factor in settling on a location: Hotel ballrooms, Movie theaters, Comedy clubs, Public-school auditoriums, Performing-arts theaters, Available church meeting spaces, College auditoriums, Corporate conference space.

A study of heart patients in 6 separate hospitals sought to determine whether prayers from strangers would have any effect on a person's recovery (1). After carefully following the recovery of 1,800 heart surgery patients for 30 days after the surgery, researchers found absolutely no link between prayer and recovery. However, there was a significant difference between those who were aware of the fact that they were being prayed for and those who did not know. Those who knew ended up suffering more complications, possibly due to the additional stress it caused. Being told that a high number of people are praying for your recovery might increase how severe you would perceive your illness to be and thus negatively affect your recovery. To date, there have been no reputable scientific studies showing any clear link between prayer and healing.

The Binding of Isaac and the Binding of You and Me With Rosh Hashanah coming in a few weeks, it is a good time to think about some of its important lessons. The High Holy Days are a time to evaluate our relationship with important people in our lives. We ask their forgiveness, they ask ours, and if there is regret for past faults and insensitive acts (Tradition calls them “sins”), we lend forgiveness to others, and they to us. Rosh Hashanah is also a time to think about our relation with our Tradition, with Judaism. It is the Jewish New Year, and a time to reexamine where we stand with regard to the faith/culture/civilization we call Judaism. Those hearing these words have already taken significant steps toward solidifying their Jewish connections by joining a synagogue, coming to religious worship, and doing many other Jewish things in our lives. Take a few moments—even a few hours—to think about and discuss your Jewish values and priorities with your loved ones and intellectual sparring partners. How can you deepen and strengthen your Jewish ties and commitments in the coming year? Perhaps that is why we are bidden to hear the sound of the Shofar each morning for thirty days during the month of Elul, before Rosh Hashanah, as well as on the New Year itself. The Talmud, in tractate “Rosh Hashanah” (16a), tells us: “Rabbi Abahu said: Why do we use the horn of a ram on Rosh Hashanah? Because the Blessed Holy One is saying to us: If you blow a horn from a ram before Me on Rosh Hashanah, I will be reminded of the act of ultimate faith performed by Avraham when he was ready to carry out my demand, even though a ram was eventually sacrificed in place of Yitzhak. The merit of Avraham will reflect merit on you, his descendants. In fact, when you blow the Shofar, and I remember the Binding (Hebrew: Akedah) of Yitzhak I will attribute to you the merit of having bound (Hebrew: akad-tem) yourselves to me. As we begin to blow the Shofar each morning, from the first day of the Hebrew month of Elul, let’s begin to think about how we bind ourselves to God. About our Jewish boundaries, the ties that bind us to our Jewish past. Let’s think of how our ritual lives can be enriched and enhanced with more song, custom, prayer and ceremony. Let’s think of how we can give ourselves to more Jewish causes (Israel, Jewish education, the synagogue), and how being Jewish can help bind and tie us to the needs of humanity (the environment, the needs of our community, the eradication of poverty and injustice). Rabbi Dov Peretz Elkins

You may not care what happens to the rest of the world. But I do. This is bigger than my life, than all of our lives. If grandfather Enoch prophesied the truth and Betenos and I are the lineage of the Seed, then why would you give up? Would you dishonor the faith of the one you loved most on this earth?” That got through Methuselah’s wall of silence. Lamech was right. His son was absolutely right. Methuselah had placed his faith in this world and not in Elohim’s promised world to come. He had relied on his senses for so long that he had worn them out. He had lost his taste, his smell, his touch; he had become blind, deaf and dumb. He had neglected prayer because Elohim seemed so distant and his prayers almost futile. He had come to believe that things got done because he got up and did them, not because of Elohim’s solicited favor. Since Elohim was going to do what he was going to do anyway, then why bother wasting time talking to him about it? He had become a self-made man who lifted himself up by his own sandal straps. And it was all a self-deluded lie. He had missed the whole point that his wife had been trying to tell him: he distrusted Elohim because of the betrayal of the gods. He had lived a life of self-reliance rather than a life of faith. He had sought desperately for significance in this world. But he now understood his significance would be as the protector of Elohim’s Seed, not the fulfiller of his own.

Why are They Converting to Islam? - Op-Eds - Arutz Sheva One of the things that worries the West is the fact that hundreds and maybe even thousands of young Europeans are converting to Islam, and some of them are joining terror groups and ISIS and returning to promote Jihad against the society in which they were born, raised and educated. The security problem posed by these young people is a serious one, because if they hide their cultural identity, it is extremely difficult for Western security forces to identify them and their evil intentions. This article will attempt to clarify the reasons that impel these young people to convert to Islam and join terrorist organizations. The sources for this article are recordings made by the converts themselves, and the words they used, written here, are for the most part unedited direct quotations. Muslim migration to Europe, America and Australia gain added significance in that young people born in these countries are exposed to Islam as an alternative to the culture in which they were raised. Many of the converts are convinced that Islam is a religion of peace, love, affection and friendship, based on the generous hospitality and warm welcome they receive from the Moslem friends in their new social milieu. In many instances, a young person born into an individualistic, cold and alienating society finds that Muslim society provides  – at college, university or  community center – a warm embrace, a good word, encouragement and help, things that are lacking in the society from which he stems. The phenomenon is most striking in the case of those who grew up in dysfunctional families or divorced homes, whose parents are alcoholics, drug addicts, violent and abusive, or parents who take advantage of their offspring and did not give their children a suitable emotional framework and model for building a normative, productive life. The convert sees his step as a mature one based on the right of an individual to determine his own religious and cultural identity, even if the family and society he is abandoning disagree. Sometimes converting to Islam is a form of parental rebellion. Often, the convert is spurned by his family and surrounding society for his decision, but the hostility felt towards Islam by his former environment actually results in his having more confidence in the need for his conversion. Anything said against conversion to Islam is interpreted as unjustified racism and baseless Islamophobia. The Islamic convert is told by Muslims that Islam respects the prophets of its mother religions, Judaism and Christianity, is in favor of faith in He Who dwells on High, believes in the Day of Judgment, in reward and punishment, good deeds and avoiding evil. He is convinced that Islam is a legitimate religion as valid as Judaism and Christianity, so if his parents are Jewish or Christian, why can't he become Muslim? He sees a good many positive and productive Muslims who benefit their society and its economy, who have integrated into the environment in which he was raised, so why not emulate them? Most Muslims are not terrorists, so neither he nor anyone should find his joining them in the least problematic. Converts to Islam report that reading the Koran and uttering the prayers add a spiritual meaning to their lives after years of intellectual stagnation, spiritual vacuum and sinking into a materialistic and hedonistic lifestyle. They describe the switch to Islam in terms of waking up from a bad dream, as if it is a rite of passage from their inane teenage years. Their feeling is that the Islamic religion has put order into their lives, granted them a measuring stick to assess themselves and their behavior, and defined which actions are allowed and which are forbidden, as opposed to their "former" society, which couldn't or wouldn't lay down rules. They are willing to accept the limitations Islamic law places on Muslims, thereby "putting order into their lives" after "a life of in

In twelve-step programs there is the idea that peeling the layers of the onion to free oneself from the “bondage of self ” takes an indefinite amount of time. People sometimes experience a significant difference between what they think they desire in life and what life actually unfolds to them. A big chunk of the onion was peeled away during those key turning points for me in the past three decades. I am now reminded of the three key things I need in life—peace, love, and purpose— and how I continually need to bring myself back to those things and make sure they are in harmony. The twelve steps and the Ignatian Spiritual Exercises have helped in that regard, and prayer, meditation, and supportive guidance are what ground me.

6. CHRISTIAN REFORMED CHURCH Nor is this movement confined to liberal denominations. The Christian Reformed Church (CRC) is still thought to be largely evangelical, and it was only in 1995 that the CRC approved the ordination of women. But now the First Christian Reformed Church in Toronto has “opened church leadership to practicing homosexual members ‘living in committed relationships,’ a move that the denomination expressly prohibits.”24 In addition, Calvin College in Grand Rapids, Michigan, the college of the Christian Reformed Church, has increasingly allowed expressions of support for homosexuals to be evident on its campus. World magazine reports: Calvin has since 2002 observed something called “Ribbon Week,” during which heterosexual students wear ribbons to show their support for those who desire to sleep with people of the same sex. Calvin President Gaylen Byker . . . [said], “. . . homosexuality is qualitatively different from other sexual sin. It is a disorder,” not chosen by the person. Having Ribbon Week, he said, “is like having cerebral palsy week.” Pro-homosexuality material has crept into Calvin’s curriculum. . . . At least some Calvin students have internalized the school’s thinking on homosexuality. . . . In January, campus newspaper editor Christian Bell crossed swords with Gary Glenn, president of the American Family Association’s Michigan chapter, and an ardent foe of legislation that gives special rights to homosexuals. . . . In an e-mail exchange with Mr. Glenn before his visit, Mr. Bell called him “a hate-mongering, homophobic bigot . . . from a documented hate group.” Mr. Bell later issued a public apology.25 This article on Calvin College in World generated a barrage of pro and con letters to the editor in the following weeks, all of which can still be read online.26 Many writers expressed appreciation for a college like Calvin that is open to the expression of different viewpoints but still maintains a clear Christian commitment. No one claimed the quotes in the article were inaccurate, but some claimed they did not give a balanced view. Some letters from current and recent students confirmed the essential accuracy of the World article, such as this one: I commend Lynn Vincent for writing “Shifting sand?” (May 10). As a sophomore at Calvin, I have been exposed firsthand to the changing of Calvin’s foundation. Being a transfer student, I was not fully aware of the special events like “Ribbon Week.” I asked a classmate what her purple ribbon meant and she said it’s a sign of acceptance of all people. I later found out that “all people” meant gays, lesbians, and bisexuals. I have been appalled by posters advertising a support group for GLBs (as they are called) around campus. God condemned the practice, so why cannot God’s judgment against GLB be proclaimed at Calvin? I am glad Calvin’s lack of the morals it was founded on is being made known to the Christian community outside of Calvin. Much prayer and action is needed if a change is to take place.—Katie Wagenmaker, Coopersville, Mich.27 Then in June 2004, the Christian Reformed Church named as the editor of Banner, its denominational magazine, the Rev. Robert De Moor, who had earlier written an editorial supporting legal recognition for homosexuals as “domestic partners.” The CRC’s position paper on homosexuality states, “Christian homosexuals, like all Christians, are called to discipleship, to holy obedience, and to the use of their gifts in the cause of the kingdom. Opportunities to serve within the offices and the life of the congregation should be afforded to them as they are to heterosexual Christians.”28 This does not indicate that the Christian Reformed Church has approved of homosexual activity (it has not), but it does indicate the existence of a significant struggle within the denomination, and the likelihood of more to come.

This immense, still impending total human sacrifice cannot be appraised in the rational or scientific terms that those who have created this system favor: it is, I stress again, an essentially religious phenomenon. As such it offers a close parallel with the original doctrines of Buddhism, even down to the fact that it shares Prince Gautama's atheism. What, indeed, is the elimination of man himself from the process he in fact has discovered and perfected, with its promised end of all striving and seeking, but the Buddha's final escape from the Wheel of Life? Once complete and universal, total automation means total renunciation of life and eventually total extinction: that very retreat into Nirvana that Prince Gautama pictured as man's only way to free himself from sorrow and pain and misfortune. When the life-impulse is depressed, this doctrine, we know, exerts an immense attraction upon masses of disappointed and disheartened souls: for a few centuries Buddhism became dominant in India and swept over China. For similar reasons it is reviving again today. But note: those who originally accepted this view of man's ultimate destiny, and sought to meet death halfway, did not go to the trouble of creating an elaborate technology to accomplish this end: in that direction they went no farther, significantly enough, than the invention of a water-driven prayer wheel. Instead they practiced concentrated meditation and inner detachment, acts as free from technological intervention as the air they breathed. And they earned an unexpected reward for this mode of withdrawal, a reward that the worshippers of the machine will never know. Instead of extinguishing forever their capacity to feel pleasure or pain, they intensified it, creating poems, philosophies, paintings, sculptures, monuments, ceremonies that restored their hope, their organic animation, their creative zeal: revealing once more in the erotic exuberance an impassioned and exalted sense of man's own potential destiny. Our latter-day technocratic Buddhism can make no such promises

Matthew 8:26, NLT Jesus responded, “Why are you afraid? You have so little faith!” Then he got up and rebuked the wind and waves, and suddenly there was a great calm. Mark 4:39-40, NLT When Jesus woke up, he rebuked the wind and said to the waves, “Silence! Be still!” Suddenly the wind stopped, and there was a great calm. 40Then he asked them, “Why are you afraid? Do you still have no faith?” Setting the Scene Both Mark and Luke record the sequence of Jesus’ response to the impassioned plea of the disciples as miracle first, comment after. Matthew tells us Jesus questioned their faith and then spoke to the wind and waves. The order is probably not significant, since Jesus may have spoken with the men before and after the miracle. But Matthew, who was present in the boat, seems to capture more vividly the style Jesus usually used with his disciples. The thinking and the challenge came first, followed by the miracle. As we’ve already seen in the incident with the lame man lowered through the roof, Jesus said what needed to be said and then confirmed his words with a miracle (see Mark 2:1-12). Jesus asked a question and then made a statement: “Why are you afraid?” and “You have so little faith!” Fears deserve to be questioned. We ought to ask ourselves regularly, “Why am I afraid?” If we never doubt our fears, they will control us. As we have already learned this week, some fears are legitimate, and some fears are not. Sometimes we don’t need to be afraid. When we are with Jesus, we don’t have to fear. When fear is in control, faith is stifled. Acting fearfully is not acting faithfully. Jesus’ question wasn’t directed toward the disciples’ feelings but their actions. The problem arises when we give in to fear and make it the basis of our decisions—which is what the disciples were doing. They needed faith—as Jesus pointed out. Faith doesn’t ignore feelings; it simply refuses to obey them. Getting Personal What is your usual strategy for handling fear? To what degree are your choices determined by fear? When did you last act in faith in the face of fear? What was the outcome? Acknowledging fears can be an important first step in disabling their influence. The psalm writer had a great thought when he wrote, “When I am afraid, I will put my trust in you” (Psalm 56:3, NLT). What you do before and after you are afraid can be as important as no longer being afraid. Talking to God In prayer today, identify areas of worry and fear. Thank God that he is aware of each one and that, in love, he is working to protect and preserve you.

The glorious memory to be preserved by the human race, the promise in Abraham’s seed – this was only a whim, a fleeting thought which the Lord had had, which Abraham should now obliterate. That glorious treasure which was just as old as faith in Abraham’s heart, many, many years older than Isaac, the fruit of Abraham’s life, sanctified by prayers, matured in conflict – the blessing upon Abraham’s lips, this fruit was now to be plucked prematurely and remain without significance.

I believe the most significant thing that is lost in a church that does not have corporate prayer is faith. There is simply no expectation that God will do the miraculous. One of the main reasons most churches are stagnant and do not see God at work in miraculous ways in their midst is that most churches and individuals do not know what it is to pray in faith anymore. But faith grows as we pray together.

In the Old Testament, the significance of a blessing is grounded more in the person speaking the blessing than the content of the blessing uttered. So blessings—like prayers—were given differing weight based upon the person speaking them and the context in which they were said. The words “I do” have much more significance when spoken by couples adorned in white dresses and tuxedos than they might with two college students answering “Do you love me?” over a cup of coffee. A person might utter a word of blessing as an everyday greeting or when sending someone off on a good journey, whereas these same words would have had much more gravitas when uttered by the priest over the people gathered before the temple, or a father at the birth of a child.

The fathers do affirm a broad set of theological propositions that have remained central to Christian orthodoxy across almost all denominational lines. Ramsey specifically lists belief in a triune God, the fully divine and fully human natures of Christ, the redemptive efficacy of Christ’s death on the cross, the absolute authority and infallibility of Scripture, the fallen condition of humanity, the significance of baptism and Holy Communion, and the vital importance of prayer and a disciplined spiritual life. “Belief in these things, which the fathers unanimously proclaimed, even if they proclaimed them in different ways, continues to be the distinguishing mark of Christianity to this day.

Despite Noetic Science’s use of cutting-edge technologies, the discoveries themselves were far more mystical than the cold, high-tech machines that were producing them. The stuff of magic and myth was fast becoming reality as the shocking new data poured in, all of it supporting the basic ideology of Noetic Science—the untapped potential of the human mind. The overall thesis was simple: We have barely scratched the surface of our mental and spiritual capabilities. Experiments at facilities like the Institute of Noetic Sciences (IONS) in California and the Princeton Engineering Anomalies Research Lab (PEAR) had categorically proven that human thought, if properly focused, had the ability to affect and change physical mass. Their experiments were no “spoon-bending” parlor tricks, but rather highly controlled inquiries that all produced the same extraordinary result: our thoughts actually interacted with the physical world, whether or not we knew it, effecting change all the way down to the subatomic realm. Mind over matter. In 2001, in the hours following the horrifying events of September 11, the field of Noetic Science made a quantum leap forward. Four scientists discovered that as the frightened world came together and focused in shared grief on this single tragedy, the outputs of thirty-seven different Random Event Generators around the world suddenly became significantly less random. Somehow, the oneness of this shared experience, the coalescing of millions of minds, had affected the randomizing function of these machines, organizing their outputs and bringing order from chaos. The shocking discovery, it seemed, paralleled the ancient spiritual belief in a “cosmic consciousness”—a vast coalescing of human intention that was actually capable of interacting with physical matter. Recently, studies in mass meditation and prayer had produced similar results in Random Event Generators, fueling the claim that human consciousness, as Noetic author Lynne McTaggart described it, was a substance outside the confines of the body . . . a highly ordered energy capable of changing the physical world. Katherine had been fascinated by McTaggart’s book The Intention Experiment, and her global, Web-based study—theintentionexperiment.com—aimed at discovering how human intention could affect the world. A handful of other progressive texts had also piqued Katherine’s interest. From this foundation, Katherine Solomon’s research had vaulted forward, proving that “focused thought” could affect literally anything—the growth rate of plants, the direction that fish swam in a bowl, the manner in which cells divided in a petri dish, the synchronization of separately automated systems, and the chemical reactions in one’s own body. Even the crystalline structure of a newly forming solid was rendered mutable by one’s mind; Katherine had created beautifully symmetrical ice crystals by sending loving thoughts to a glass of water as it froze. Incredibly, the converse was also true: when she sent negative, polluting thoughts to the water, the ice crystals froze in chaotic, fractured forms. Human thought can literally transform the physical world.

My expectations were pretty conventional regarding opening, operating, and ultimately closing my small store. I certainly didn't expect much emotion, nor did I expect that the faces, voices and stories would stay with me a lifetime, but they will. In reality, I ran the scale of emotions. Every significant interaction changed me. Though you can say that about most anything in life, these moments combined were, for me, truly "life-changing." My lifetime of annoyingly repetitive prayers was for exactly what I was to receive by operating that little store. I had an about-face with confidence, and although my patience will probably never be perfect, it went from a two to maybe a seven?

For managing the control aspect of TLC, I often say the Serenity Prayer. It is the essence of mental health: God, grant me the serenity to accept the things I cannot change, the courage to change the things I can, and wisdom to know the difference. This is the happy person’s way of life. Practicing TLC will strengthen your resilience to get through any significant issue in your life.

Large rivers are by far the most significant bodies of water for the Koyu-kon, whose villages and camp are situated along them, and whose group identity derives from them. The entire Koyukon system of geographic orientation is based on rivers, not on the compass points used by Westerners. The four cardinal directions and modifiers for intermediate points are used mainly with reference to the wind. Direction and distance on land are reckoned by a complex of terms meaning upriver, downriver, toward the river, away from the river, and across the river. Four prefixes measure distance for each term: dodot means nearby downriver, aadot and nodot move farther away downriver, and yoodot is a great distance downriver. Other features are also described by reference to the large rivers-for example, a lake has a shore toward the river, a shore away from the river, and upriver and downriver shores. I was often confused by the Koyukon people's way of orienting themselves by river current, because I was raised to think in terms of cardinal directions. Huslia people talk of going "up” to Fairbanks, for instance, because it is upstream from the mouth of the Koyukuk River. But Fairbanks is southeast of Huslia, so I considered it "over" or "down," certainly not "up." When Koyukon friends visited my home on a long, narrow inlet in southeast Alaska, they were constantly disoriented by the changing tidal current, which made "upstream" become "downstream" every six hours!

Aside from their spiritual significance, perhaps the voices of the little birds mean most to the Koyukon people. Indeed, these provide inspiration for their own spring and summer songs (too k'ileek, literally "water songs, because water is the warm-season metaphor). Many bird calls are interpreted as Koyukon words, their meanings derived from events in the Distant Time, events recalled in stories that make the birds' phrases clear. What is striking about these song words is how perfectly they mirror the call's pattern, so that someone who knows birdsongs can readily identify the species when the words are spoken in Koyukon. Not only the rhythm comes through, but also some of the tone, the "feel" that goes with it.

And if it be asked why the priest says Mass in Latin, an unknown tongue, instead of in the vernacular, we reply: The Holy Mass is not a sermon, it is not intended for the instruction of the people; it is the offering for them of the sacrifice of the New Testament. There are good reasons why this should be done in a language which never can change. Some languages are called dead, others living; the former are no longer in common use and are consequently unchanged; the latter are the modes of speech of the various peoples and are subject to constant variation. If the Mass were said in one of the living languages, there would be great risk that, as the meaning of words changed, the original significance of the formulas would change also, and against this danger the Church must guard. As the integral part of religion cannot be altered, so the language of religion must ever remain the same. The unity of doctrine in the Catholic Church throughout the world is beautifully illustrated by the identity of the languages she employs. In whatever part of the globe the Catholic finds himself, there the great mystery of the faith he professes is celebrated in the same manner, in the same language. And lest the ordinary Christian should reman in ignorance of the meaning of the Latin prayers of the Mass, holy Church in her maternal care for her children, provides that in the prayer-books (i.e. the hand-held missals used by the laity to follow the Mass) they should be translated into the vulgar tongue of each country.

The significance of it suddenly struck me — prayer is a direct connection with God Himself. It cuts instantly through time and space and right to His throne… more than that even… to His heart. It was overwhelming as I considered it. We’re so small that if God ever really showed us his greatness without reducing Himself to our humble level, we would be crushed underneath it. He’s so vast that he needs to stoop down to view the skies, but he looks on us with so much love that our faintest pain moves His heart.

In the months and years following my participation in the completion of Oracle of Compassion: the Living Word of Kuan Yin, I did, in accordance with the deity’s former declaration—that she would continue sending important dreams, experience many dreams and visitations from Kuan Yin. It was after completing the transcription of some of the Kuan Yin quotes that I fell into a deep slumber. Just before awakening, I dreamt of Kuan Yin standing in my living room directly in front of the marble-tiled fireplace wherein Lena Lees and I would hold prayer circles. So real was this vision that I could hear the deity’s sweet voice explain that there is a specific meditation for connecting with the Celestial Wisdom! Witnessing Kuan Yin lie face down on the Oriental Carpet with arms outstretched over Her head, I watched as Her thumb and forefinger formed a triangle—the dhyana mudra specifically designated to Kannon called the dhyana mudra displayed by the fourth Dhyani Buddha Amitabha, also known as Amitayus Kuan Yin. It was then that Kuan Yin further explained the significance of this specific mudra; that it acts similar to a capstone on an obelisk—drawing wisdom to one who has demonstrated intention to be a teacher of wisdom. Aware that Kuan Yin was pointed in a northward direction, I surmised this particular alignment was also a significant aspect of the meditation—that this specific positioning was most ideal for receiving answers for prayers directed to the Her. Later in the dream, it was confirmed that each person attracts from the universe, realities that are aligned with their specific beliefs and values.

Prayer. What do I consider greatness to look like in prayer? What do I think I need to do every day in terms of prayer to become a saint? Don’t ask the question, “Do I pray enough?” The answer is no—no one prays enough; it’s not possible. But am I praying as much as I should be praying? Scripture. There is no way I am able to let God form me if I don’t read his word. I have to let him form me, and he forms me through the Scriptures. Service. Do I reach out of myself? Do I look to volunteer, whether it is in the parish, the local community, or with the poor? Confession. Do I have as my goal getting to Confession once every two months? If that’s not on your list, I’d start there. And if you haven’t been to Confession in years, just come back. Just come back! Mass. Obviously, we need to go to Sunday Mass. But ask yourself this: is it possible for me to achieve greatness when I am feeding on the Eucharist only once a week? Once we’ve really come to understand, objectively speaking, that the Eucharist is the greatest source of strength that we could ever encounter in our lives, why wouldn’t we want to come more often? Some of us can’t go to Mass more than once a week because of work. But maybe we can try to get there once during the week, in addition to Sunday. Many people who start coming during the week end up coming every day as they gradually realize, “I just can’t thrive without the Eucharist. I’m not strong enough. I used to think I was, but now I’ve come to realize otherwise.” Sin. What are the one or two really significant obstacles in my life right now that are keeping me from reaching the goal of sainthood? How am I going to overcome those? Am I just going to say to myself, “Well, that’s just the way I am”? Or am I going to let the Lord change me? Fasting. Do I ever fast? Jesus doesn’t say, “If you fast . . .”; he says, “When you fast . . .” What is my plan for fasting? Some of us can’t fast from food because of health reasons, but we can fast from something else, like the news or the time we spend looking at our computers or cell phones. Alms. Do I give alms? Do I look at the resources that I have as a means by which I can share with the poor? Pope Francis is constantly reminding us of our obligation to do what we can to help the poor. He wants us not just to care for them so that they simply receive our mercy but, instead, to lift them up and set them on their feet and get them on their way. That’s what he’s encouraging us to do.

Work is as much a basic human need as food, beauty, rest, friendship, prayer, and sexuality; it is not simply medicine but food for our soul. Without meaningful work we sense significant inner loss and emptiness.

The fact that he was ashamed when he was discovered praying was for Kant an argument against prayer. He failed to see that prayer by its very nature is a matter for the strictest privacy, and he failed to perceive the fundamental significance of shame for human existence.

Oftentimes an inflamed imagination is mistaken for spiritual warmth of heart. Therefore, if one notices such warmth, simply return to the body, the breath, and the mind, and give it no undue significance.

prayer is in significant part about resolving conflict and rivalry. If people prayed seriously they would be reconciled.

The eighteenth-century Anglican clergyman George Whitefield was one of the spearheads of the Great Awakening, a period of massive renewal of interest in Christianity across Western societies and a time of significant church growth. Whitefield was a riveting orator and is considered one of the greatest preachers in church history. In late 1743 his first child, a son, was born to he and his wife, Elizabeth. Whitefield had a strong impression that God was telling him the child would grow up to also be a “preacher of the everlasting Gospel.” In view of this divine assurance, he gave his son the name John, after John the Baptist, whose mother was also named Elizabeth. When John Whitefield was born, George baptized his son before a large crowd and preached a sermon on the great works that God would do through his son. He knew that cynics were sneering at his prophecies, but he ignored them. Then, at just four months old, his son died suddenly of a seizure. The Whitefields were of course grief-stricken, but George was particularly convicted about how wrong he had been to count his inward impulses and intuitions as being essentially equal to God’s Word. He realized he had led his congregation into the same disillusioning mistake. Whitefield had interpreted his own feelings—his understandable and powerful fatherly pride and joy in his son, and his hopes for him—as God speaking to his heart. Not long afterward, he wrote a wrenching prayer for himself, that God would “render this mistaken parent more cautious, more sober-minded, more experienced in Satan’s devices, and consequently more useful in his future labors to the church of God.”132 The lesson here is not that God never guides our thoughts or prompts us to choose wise courses of action, but that we cannot be sure he is speaking to us unless we read it in the Scripture.

In preparation for his New York Times Magazine story about one woman’s heart transplant experience, he had the opportunity to attend a Valentine’s Day party held for more than one hundred heart transplant recipients. Almost every recipient reported “spiritual memories,” or feelings of the energy of their donor. Siebert writes, “All the people I met at the party spoke in the same reverent tones about the angel in their chests, about this gift, this responsibility they now bear, and the little prayer they say to the other person inside them. It was as if they were part of some strange new cult, the tribe of the transplanted.”28 No one forgets that they have another person’s heart in their chest, and Siebert acknowledges that no matter how hard we try to see the heart as “just a pump,” every heart transplant recipient seemed to “re-inform themselves with a larger spiritual significance.

More than seventy studies on intercessory prayer have shown the same nonlocal energetic connection effects as detected in the cheek cell experiment. One example of such a study was conducted by Dr. Randolph Byrd in San Francisco. It showed that patients undergoing heart surgery who were prayed for by groups scattered around the world did significantly better in their recovery than those who were not prayed for by these groups.9

heard stories from family who’d undertaken this most significant event in a Muslim’s life. She envisioned standing in a circle around the Great Mosque, or Al-Masjid al-Haram, in Mecca, performing her prayers. The pilgrimage continued in Muzdalifa, where the Night Prayer was observed and twenty-one pebbles were picked up for symbolic stoning of Satan at Mina. Two or three days were spent in Mina for various ceremonies before the return to Mecca. Families who made the pilgrimage were allowed to add the term “hajj” to their name. As a little girl Djamila had been especially drawn with anticipated delight to stories of the four-day celebration afterward, the ‘id al-adha, the Festival of Sacrifice, also known as the Major Festival. She had also looked forward to painting

Believers in persecution remind us of a possible lie inherent in Western Christian cultures. We sometimes thank God that we live in countries where we are “free to worship.” It is interesting that public prayers are rarely uttered thanking God that we are “free to witness”! Significantly, witnessing to the death and resurrection of Jesus Christ has little to do with political freedom. Believers are as free to share Jesus in Saudi Arabia as they are in St. Louis. Believers are as free to share Jesus in Somalia as they are in Kentucky. Being a witness for Jesus has little to do with political freedom. On the contrary, our willingness to witness has everything to do with obedience and courage. We can easily convince ourselves that being a positive witness for Jesus is a matter of political freedom. In truth, however, being a positive witness for Jesus is a simple matter of obedience and courage. Our witness may, in fact, result in persecution—but we always have the freedom to share even when there are negative (and perhaps devastating) consequences to that sharing.

In the prayer which our Lord teaches His church, the word "And bring us not into temptation" points to Satan's work, whereas the word "but deliver us from the evil one" refers directly to Satan himself. Immediately after these words the Lord makes a most significant declaration: "For thine is the kingdom, and the power, and the glory, for ever. Amen." (Matt. 6.13 margin) All kingdom, authority, and glory belong to God and to God alone. What sets us totally free from Satan is the seeing of this most precious truth—that the kingdom is God's. Since the whole universe is under the dominion of God, we have to subject ourselves to His authority. Let no one steal God's glory.

In the Hosanna acclamation, then, we find an expression of the complex emotions of the pilgrims accompanying Jesus and of his disciples: joyful praise of God at the moment of the processional entry, hope that the hour of the Messiah had arrived, and at the same time a prayer that the Davidic kingship and hence God’s kingship over Israel would be reestablished. As mentioned above, this passage from Psalm 118: “Blessed is he who enters in the name of the Lord!” had originally formed part of Israel’s pilgrim liturgy used for greeting pilgrims as they entered the city or the Temple. This emerges clearly from the second part of the verse: “We bless you from the house of the Lord.” It was a blessing that the priests addressed and, as it were, bestowed upon the pilgrims as they arrived. But in the meantime the phrase “who enters in the name of the Lord” had acquired Messianic significance. It had become a designation of the one promised by God. So from being a pilgrim blessing, it became praise of Jesus, a greeting to him as the one who comes in the name of the Lord, the one awaited and proclaimed by all the promises. It may be that this strikingly Davidic note, found only in Saint Mark’s text, conveys most accurately the pilgrims’ actual expectations at that moment. Luke, on the other hand, writing for Gentile Christians, completely omits the Hosanna and the reference to David, and in its place he gives an exclamation reminiscent of Christmas: “Peace in heaven and glory in the highest!” (19:38; cf. 2:14). All three Synoptic Gospels, as well as Saint John, make it very clear that the scene of Messianic homage to Jesus was played out on his entry into the city and that those taking part were not the inhabitants of Jerusalem, but the crowds who accompanied Jesus and entered the Holy City with him.

To secure these ends it was necessary to play continually on the Primate’s dislike of the Puritans, and his intense zeal in behalf of all Church forms and ceremonies, including the use of the Book of Common Prayer. The whole political and historical significance of the New Canaan lies in this fact. It was a pamphlet designed to work a given effect in a particular quarter, and came very near being productive of lasting results. Dedicated in form to the Lords Commissioners, it was charged with attacks on the Separatists, and statements of the contempt shown by them to the Book of Common Prayer.

The only thing that seems to differ between the major schools of meditation is the point of concentration. Some traditions use mantras, others follow the breath, some have their eyes open, others have their eyes closed, some use simple words, others use prayers and the list can go on. Despite extravagant claims to the contrary, modern research has found no significant difference between the points of concentration at the beginning stages of meditation, which means it doesn’t really matter which mantra, word or phrase you choose to begin with. The main thing is to practice whatever meditation method that you have chosen; sit still and let the mind settle.

Moses and Hesiod, David and Sappho, Deborah and Tyrtaeus, Isaiah and Homer, Delphi and Jerusalem, Pythian tripod and Cherubin-sanctuary, prophets and oracles, psalms and elegy–for us, they all lie peacefully in one box, they all rest peacefully in one grave, they all have one and the same human origin, they all have one and the same significance–human, transitory and belonging to the past. All the clouds have dispersed. The tears and sighs of our fathers no longer fill our hearts but our libraries. The warmly pulsating hearts of our fathers have become our national literature, their fervent breath of life has become the dust of our bookshelves…. Do these departed spirits rejoice in the literary gratitude of our present generation? Whom do they recognize as their true heirs? Those who repeated their prayers but forgot their names, or those who forget their prayers but remember their names?

God has made it incumbent upon us to struggle to raise high His word. Gihad is a pillar of Islam, exactly like prayer and fasting. Indeed, gihad is the most important of those pillars but the corrupt rulers dedicated to the pursuit of money and the pleasures of the flesh who have ruled the Islamic world in times of decadence have attempted, with the help of their hypocritical men of religion, to exclude gihad from the pillars of Islam, knowing that if the people cleaved fast to gihad, it would in the end be turned against them and cost them their thrones. In this way, by eliminating gihad, Islam was robbed of its real meaning and our great religion was transformed into a collection of meaningless rituals that the Muslims performed like athletic exercises, mere physical movements without spiritual significance. When the Muslims abandoned gihad, they became slaves to this world, clinging to it, shy of death, cowards. Thus their enemies prevailed

Maron was a priest and hermit who lived in the early part of the fifth century in the mountains of what is now central Lebanon. He devoted his life to prayer and good works, living simply and frugally. Eventually the Maronite Church was created in his name. In the sixteenth century it permanently joined with and became part of the Roman Catholic Church. Although its liturgy and practices were once significantly different from those of the Roman Catholic faith, over time the differences have diminished and the two are now virtually indistinguishable, especially as they operate in the United States.

Revelation 2:10 says to those who are being thrown in prison for their faith, “Be faithful unto death, and I will give you the crown of life.” This is very different from the mood of Western Christianity. Here something infinite and eternal hangs on whether these Christians hold fast to the joy of faith while in prison. But today worship services, Bible studies, prayer meetings, and fellowship gatherings in many churches do not have a spirit of earnestness and intensity and fervor and depth because people do not really believe that anything significant is at stake in the fight for joy—least of all their eternal life. The all-important priority seems to be cheerfulness, even jollity.

The next time you feel forsaken and lift up your voice to pray to Almighty God, do this—go to a private place and spend significant time reflecting on the incredible truth that the One who hears your prayers has been there too.

From most expositions of “the Christian worldview,” you would never guess that Christians worship! From the pictures of Christians implied in worldview-talk, one would never guess that we become disciples by engaging in communal practices of baptism, communion, prayer, singing, and dancing. Second, this focus on beliefs is inattentive to the pedagogical significance of material practices.

Is there a small habit that can support a major habit?” (For example, packing your exercise clothes in the morning so they’ll be ready for the gym in the evening.) “Do I often end the day frustrated because I didn’t complete the most important tasks?” (Identify the most important tasks for the next day and then schedule them into your calendar.) “What quick activities make me feel inspired or happy?” (For example, watching a short motivational video each morning.) “What five goals are the most important to me right now?” (What can you do daily to support all five of these goals?) “What are the activities that I love to do?” (Think of tasks that can support hobbies, like running, knitting, traveling, or reading.) “What areas of my financial life do I need to improve?” (If you’re in debt, then address this first. But if you have money in the bank, then you should build a habit that focuses on building up your investment portfolio.) “Can I improve the quality of my interpersonal relationships?” (Think about your interactions with your parents, children, significant other, and closest friends. Is there anything you can do daily to make these interactions better?) “What makes me feel great about myself?” (If something brings you enjoyment, then you should either do it every day or schedule time for it each week.) “How can I become more spiritual in my daily life?” (For example, read from a book of prayers, practice a bit of yoga, or recite positive affirmations.) “What is a new skill I’ve always wanted to master?” (For example, make a habit of researching and learning about talents like home brewing, playing a musical instrument, learning a new language, or anything that sounds fun.) “Is there anything I can do to support my local community or an important cause?” (We all believe in something. So if you schedule time daily for this activity, then it’s not hard to consistently help others.) “Is there something that I can do to improve my job performance and get a raise?” (For example, build a skill that will become valuable to the company.)

Life is war. That’s not all it is. But it is always that. Our weakness in prayer is owing largely to our neglect of this truth. Prayer is primarily a wartime walkie-talkie for the mission of the church as it advances against the powers of darkness and unbelief. It is not surprising that prayer malfunctions when we try to make it a domestic intercom to call upstairs for more comforts in the den. . . . Prayer gives us the significance of frontline forces, and gives God the glory of a limitless Provider. John Piper (1993, 41)

If I were to ask you, “What does the fine linen the bride is wearing stand for?” you might be inclined to say, “The righteousness of Christ that covers us.” Significantly, however, the text says something different: “Fine linen stands for the righteous acts of the saints” (Revelation 19:8). It’s only because of the Bridegroom’s work that the chosen princess, the church, can enter the presence of her Lord. Yet her wedding dress is woven through her many acts of faithfulness while away from her Bridegroom on the fallen Earth. The picture is compelling. Each prayer, each gift, each hour of fasting, each kindness to the needy, all of these are the threads that have been woven together into this wedding dress. Her works have been empowered by the Spirit, and she has spent her life on Earth sewing her wedding dress for the day when she will be joined to her beloved Bridegroom.

Enthusiastic expressions of conversion abounded in the Burned-over District and, depending on the denomination, were encouraged and expected. Revival meetings, at which ministers exhorted sinners to convert and change their ways, became the scene of shouts and whispers, shakings and quakings, hand clapping and singing, speaking in tongues and falling down in trances. Women joined men in exuberant prayer. Smaller religious groups, including the Shakers and the Community of the Publick Universal Friend, also established sites for their members in western New York. Jemima Wilkinson, a woman known as the Publick Universal Friend, like Mother Ann Lee of the Shakers was believed by her followers to embody a divine spirit. Of more enduring significance than the Friend, in the 1820s an entirely new religion was born in Palmyra, New York, a town only ten miles from Hydesville, when the young visionary Joseph Smith claimed to discover two golden tablets on a hilltop near his home. The angel Moroni, Smith reported, had sent the tablets, which contained new revelations. Although no one except Smith ever saw the tablets, his assertions and teachings led to the formation of the Church of Jesus Christ of Latter-day Saints, the members of which are popularly known today as Mormons.

The consequences of not studying God’s Word and walking intentionally with Him carry eternal significance.

In order to pin the blame for declining SAT scores on the Supreme Court’s school prayer decisions, Barton also has to overlook the massive changes in American education at the time. Many of them involved the expansion of the school systems to include previously excluded and disadvantaged groups of people, which predictably resulted in a significant increase in the number of test-takers and a decrease in average scores.

Magic in medieval Europe was often both highly transgressive and deeply conservative: transgressive in its willingness to invoke beings whose veneration was forbidden, such as pagan deities and apocryphal or invented angels; and conservative in its preservation of earlier religious practices as magical rites. Whether or not we view magic as a degraded or degenerate form of religion – which is a controversial thesis – it is clear that a belief or practice that may have originated in religion may be preserved in magical tradition, shorn of its religious meaning.118 Yet the existence of magical traditions, in and of itself, need not be of any religious significance; the appearance of garbled Arabic prayers in medieval British grimoires, for instance, does not mean British magicians were Muslims.119 This kind of religion-to-magic transformation is one available model for explaining medieval fairy belief; the ‘faerie’ (the enchanted and enchanting ones) were embodiments of the idea of magic itself, and they perpetuated pagan gods and godlings in a vestigial form, but as magical rather than as cultic figures. Fairies are thus better understood as artefacts of medieval magic rather than artefacts of deviant religiosity,

was locking up at the local mosque for which I am a trustee when an elderly frail gentleman approached me and quietly asked if I could help raise money to repair the roof of the local synagogue. He went on to explain that he was one of only 200 Jews left in Bradford and there was only one old and small synagogue standing in the city which needed repairs as the roof was leaking badly. The small Jewish community he went on to say was not wealthy but was trying to raise funds for the repair. I was taken aback at a Jewish man approaching a mosque to help repair a synagogue. I responded that I would like to visit the synagogue to see what needed doing which I did the next day to find the roof was indeed in bad shape with buckets kept in various places in the prayer area to catch the leaks. The following Friday before Friday prayers I briefed the Imam who leads the prayers with this story who recounted it to the congregation attending Friday prayers and to my surprise £130,000 in donations was raised from two weekly Friday prayers supported with a few significant value donations from local Pakistani businessmen. The funds were used not just to renovate the roof but to carry out badly needed structural repairs and repaint the entire synagogue. The letters of thanks from the Jewish community were touching and were posted on the mosque notice boards. There is a significant proportion of the 200 Jews in the city now attending our Eid gatherings at the mosque to have a meal together and join in Eid celebrations and similarly Muslims from the mosque visit the synagogue on Jewish celebratory days.” I asked if this beautiful incident of religious tolerance had been covered in the press. “The mainstream media looks for sensational stories more than such human stories, maligning the Muslim community without broadcasting the good progress being made on inter-faith relations and integration.

Shakespeare references, from the passing allusion, embedded quotation, or resonant echo occur throughout Dylan’s lyrics, prose and film scripts. Prior to looking at these, it is worth reiterating that Shakespeare and Dylan have much ‘source material’ in common because they share significant cultural backdrops to their lives and works. Moreover, Dylan studied Shakespeare at school as well as many later poets, themselves inevitably influenced by Shakespeare. Consequently, when you hear an echo between the two in their words, there is always the possibility of a common source such as the King James Bible, the Book of Common Prayer, nursery rhymes, the classics, and the balladeers who preceded both. There are other writers in common, too, from the Classical age and from closer to Shakespeare’s own time.

It hurts to put in the effort and taste no success. Pray that your diligence will yield the right results, but do not rely solely on prayer. You also need to act. Combine your faith with action, and you will see a significant impact.

Even the law allows for exceptions based on the historical significance of a building, as if architecture is more important than inclusion.

Isaiah stresses the significant connection between personal prayer or ritual and social action on behalf of justice. Prayer and ritual lead to action on behalf of justice. In turn, justice deepens prayer and ritual (see OA 48–50)

Writers on evangelical masculinity have long celebrated the role guns play in forging Christian manhood. From toy guns in childhood to real firearms gifted in initiation ceremonies, guns are seen to cultivate authentic, God-given masculinity. A 2017 survey revealed that 41 percent of white evangelicals own guns, a number higher than members of any other faith group and significantly higher than the 30 percent of Americans overall who own firearms. In 2018, the National Rifle Association elected none other than Oliver North as president. Introduced as “a legendary warrior for American freedom,” North opened the annual meeting with a patriotic and unapologetically Christian invocation. At the meeting’s prayer breakfast, he reminded members that they were “in a fight . . . in a brutal battle to preserve the liberties that the good Lord presents us with.” At the same meeting, former Major League first baseman Adam LaRoche pontificated that Jesus was no pacifist. Jesus came not to bring peace, but a sword. LaRoche was sporting a black T-shirt emblazoned with the message “Jesus loves me and my guns.”2 It’s not just the religious rhetoric that is striking here, or the fact that it could have been lifted straight out of dozens, if not hundreds, of books on evangelical masculinity. A

Until now the whole of humanity has been in some wayor other condemning life and the joy and beauty of life. Until now the past of humanity has been life-negative. And to be life-negative is to be against God, because lifeis God. God is not separated from nature, people or life.  All the organized religions have been life-negative. All the organized religions destroy something valuable in you. They make you feel guilty about yourself.  They make you feel guilty about being life-affirmative. They make yo ufeel guilty about loving life. They make you guilty about enjoying the joy and beauty of life.  Meditation is helping you to be free of all guilt, and to rejoice in life. Meditation helps you to rejoice in even small things of life. Then even having a cup of coffee, taking a walk in nature or meeting a friend starts having  a sacred significance.  You can have a cup of coffee in a prayerful way, and with such meditativeness that there is no need to go to a church or temple. Meditation is a help to rejoicein life and also help others to be happy, because bliss is divine. 

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