Archive for the ‘Quotes’ Category

All actions proceed from thought. The heart generally represents the spirit in scriptural terms. As Jesus said it is “out of the heart” that all manner of evil proceeds. He showed it as the first cause or generator of action.

1 Peter 1:13 (KJV) Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ.”

The loins of your mind speak of the reproductive part of the soul, which is feminine. It is able, like a womb, to receive the seeds of thought, which are spirit. We are instructed by Paul in 2 Corinthians 2:11 to “not be ignorant of Satan’s devices.” Devices is from the Greek word noema which means “thoughts.” So we are not to be ignorant of Satan’s thoughts. We are to have discernment and test the spirits to see if they be of God. For Satan, who is a spirit, would like to “impregnate” our mind with his thoughts. And the Bible tells us that when sin is conceived it brings forth death, just as it did in Adam and Eve.

This is an excerpt from “The Cross in the heart of God” by Don Godfroy

FOR LOVE

Posted: June 1, 2013 in Quotes
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The following is an excerpt taken from “Christian Maturity” by E. Stanley Jones

“No other motive would or could make him do what he did except one–love. Neither self-interest, nor wisdom, nor knowledge, nor pity, nor anything else could make him become Incarnate–except love. “I wouldn’t do that for a million,” said a wealthy visitor as he watched a missionary nurse wash the sores of a leper. “Neither would I,” replied the nurse. But she would do it for love.”

  “Supposing I have accepted this Bible revelation of God as a fact, and the revealed facts are these: God in Himself is nothing but love: we humans are created in His image so that the true ground of our being is the God who is love: but, in the misuse of our freedom, we have turned our backs on our true being in Him, and have been caught up in the illusion of independence and self-loving selves: God has regained us for Himself by becoming one of us as Jesus the Christ: Jesus, as God in the flesh and representing the human race who have their being in Him, by the predetermined plan of God, accepted a death at our hands.

   This death, in our stead, has removed the inevitability of our “death” (everlasting separation from the God of our being), has cleansed away the guilt of our sin-life (continual breakings of the law of love), and has delivered us from “the wrath to come” (the unavoidable effect of our rebellion against the love-law of the universe). Raised from the dead by the glory of the Father, the resurrection was the evidence that all that had to be done in our stead has been done; therefore, we can regard ourselves in God’s sight as those who are without sin, justified, righteous in Christ’s righteousness.

   But also this death, as being we who died on that cross, has cut us off from the spirit of self-centeredness, that false god which had immersed humanity in his great delusion, for death is separation of a body from its spirit: and this resurrection, it being we who were buried with Him and raised with Him, was the Spirit of self-giving, the Spirit of love, the God who is that Spirit joining Himself to us, removing the hindrance (the false possessor) to our discovering Him as the God of our being.

 

Taken from Norman Grubb’s “The Spontaneous you”

 

Doubt is not the opposite of faith, nor is it the same as unbelief. Doubt is a state of mind in suspension between faith and unbelief so that it is neither of them wholly and it is each only partly. This distinction is absolutely vital because it uncovers and deals with the first major misconception of doubt—the idea that we should be ashamed of doubting because doubt is a betrayal of faith and a surrender to unbelief. No misunderstanding causes more anxiety and brings such bondage to sensitive people in doubt.

The difference between doubt and unbelief is crucial. The Bible makes a definite distinction between them, though the distinction is not hard and fast. The word unbelief is usually used of a willful refusal to believe or of a deliberate decision to disobey. So, while doubt is a state of suspension between faith and unbelief, unbelief is a state of mind that is closed against God, an attitude of heart that disobeys God as much as it disbelieves the truth. Unbelief is the consequence of a settled choice. Since it is a deliberate response to God’s truth, unbelief is definitely held to be responsible. There are times when the word unbelief is used in Scripture to describe the doubts of those who are definitely believers but only when they are at a stage of doubting that is rationally inexcusable and well on the way to becoming full-grown unbelief. Thus the ambiguity in the biblical use of unbelief is a sign of psychological astuteness and not of theological confusion.

So it is definitely possible to distinguish in theory between faith, doubt, and unbelief (to believe is to be in one mind, to disbelieve is to be in another, and to doubt is to be in two minds). But in practice the distinction is not always so clear-cut, especially when doubt moves in the direction of unbelief and passes over that blurred transition between the open-ended uncertainty of doubt and the close-minded certainty of unbelief.

But the overall thrust of the biblical teaching on doubt is plain. A variety of words are used but the essential point is the same. Doubt is a halfway stage. To be in doubt is to be in two minds, to be caught between two worlds, to be suspended between a desire to affirm and a desire to negate. So the idea of “total” or “complete” doubt is a contradiction in terms; doubt that is total is no longer doubt, it is unbelief.

Of course, we may call our doubt “total doubt” or charge it with being unbelief. But only if our purpose is to stop doubt short and see that it does not become unbelief. When the father of the demoniac boy cried out to Jesus, “I believe; help my unbelief!” he was condemning his own doubt as unbelief. But Jesus, who never responded to real unbelief, showed by answering his prayer and healing his son that he recognized it as doubt. The distinction between doubt and unbelief, though not hard and fast, is valid and useful. Its importance, however, is not that we know when doubt becomes unbelief. Only God knows that, and human attempts to say so can be cruel. But it means that we should be clear about where doubt leads to as it grows into unbelief.

Excerpt from “God in the dark” by Os Guinness

Religion thrives on false-guilt. It is the manipulative tool that religion uses to motivate people to try harder to reach the impossible standards of perceived perfect behavior, allegedly generated by human will-power. Often regarding the conscience as an independent regulator, guilt feelings are regarded as a sign that God is disappointed, disapproving, and angry at man’s failure to measure up to His expected behavior norms. God’s “frown of disapproval” in our conscience is alleged to evidence that God is holding us accountable and is acting punitively against us because of our failures. The preacher often berates the people for their sin, and the people in the pew masochistically delight in such chastisement and condemnation for failing to live up to the legalistic regulations, commending the preacher for another “good sermon” that “cut to the bone” of their consciousness. There is certainly no “rest” in this repetitive scheme of religion, striving to perform according to prescribed and perceived standards.
Christians have often been taught that their sins have been forgiven (Col. 2:13), and they have been “washed whiter than snow” (Ps. 51:7; Isa. 1:18). When Christians do not accept God’s forgiveness as an established attitude, they might continue to suffer restlessness from the guilt and condemnation of past sins, saying, “I believe God has forgiven me, but I just cannot forgive myself.” What audacious arrogance to think that we should hold ourselves to higher standards than God’s standards, or to suggest that God was wrong or ill-advised in forgiving us. These Christians need to quit deifying themselves, accept God’s forgiveness, forgive themselves as God has forgiven them, and enjoy His life and sufficiency.

Jim Fowler

Now consider, I pray you: the light and spirit of this world can no more be the Light and Spirit of immortal Souls, than grass and hay can be the food of angels; but is as different from the Light and Spirit of Heaven, as an angel is different from a Beast of the field. When therefore the soul of a man departs from his body, and is eternally cut off from all temporal light and spirit, what is it that can keep such a soul from falling into eternal darkness, unless it have in itself, that Light and Spirit, which is of the same nature with the Light and Spirit of Eternity, so that it may be in the Light of Heaven or Eternal Nature, as it was in the Light of this world in temporary nature.

Light and Spirit there must be in every thing that lives, but the death of the body takes away the light and spirit of this world; if therefore the Light and Spirit of Heaven be not born in the soul when it loses the body, it can only have that light and spirit, which is the very death and darkness of Hell.

When man lost the Light and Spirit of his creation, he lost it by turning the will and desire of his soul into an earthly life; this was his desire of knowing good and evil in this world. His fall therefore consisted in this, his soul lost its first innate, in-breathed Light and Spirit of Heaven, and instead of it, had only the light and spirit of temporary nature, to keep up for a time such a life in him from this world, as the proper creatures of this world have: And this is the reason, why man, the noblest creature that is in this world, has yet various circumstances of necessity, poverty, distress and shame, that are not common to other animals of this world. Tis because the creatures of this life are here at home, are the proper inhabitants of this world, and therefore that womb out of which they are born, has provided them with all that they want; but man being only fallen into it, and as a transgressor, must in many respects find himself in such wants as other creatures have not. Transitory time has brought them forth, and therefore they can have no pain, nor concern, not danger in passing away; because it is the very form of their nature, to begin, and to have an end: And therefore the God of Nature has no outward Laws, or directions for the creatures of this world.

But the soul of man being not born of the light and spirit of this transitory world, but only standing a while as a stranger upon Earth, and being under a necessity of having either the nature of an Angel, or a Devil, when it leaves this world, is met by the mercy and goodness of the God of nature, is inwardly and outwardly called, warned, directed, and assisted how to regain the Light and Spirit of Heaven which it lost, when it fell under the temporary light and spirit of this world. And this is the whole ground and end of revealed religion, viz., to kindle such a beginning or birth of the Divine Light and Spirit in the soul, that when man must take an eternal leave of the light and spirit of this world, he may not be in a state of eternal death and darkness.

Excerpt from “An appeal to all that doubt the truths of the gospel”, by William Law
          

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Sometimes people ask me: “If God does it, and He is living His life through me, what about the commands of the New Testament? We may have died to the Old Testament law, but aren’t we supposed to try to keep God’s commands? This is what I tell them.

In 1 Corinthians 3:1, Paul talked about someone called “the soulical man” (usually translated “carnal” or “fleshly”). The soulical believer is indwelt by Christ, but he doesn’t know it. Or, if he does know about it, he doesn’t know how to live out of it. He is living out of his soul. He operates as if life originates with him. He is living in Romans 7: “What I want to do, I don’t, and vice versa.” As a result, he is operating under the power of sin, which is energized by the law he puts himself under (1 Corinthians 15:56). He is still asking, “What do I do? How do I live it?” He thinks the life begins with himself. He is a babe in Christ.

To the babes in Christ in Corinth (and I refer here not to chronological time since salvation, but to spiritual maturity; a person saved for 50 years could still be a babe in Christ)—to these babes Paul said, “I gave you milk to drink, not solid food; for you were not able to receive it.” After he gave them the good news that Christ died for them, Paul said, “I fed you with milk.” What was the milk? I believe the milk was the do’s and don’ts it was necessary to give them.

I found this to be true in my own ministry. I would travel around the country, always talking about Christ living in you, as you. Then I would get home and receive some letters. Often I would get a specific question: “What should I do about this situation?” or “What do you think about this decision?” So I would write back and give them an answer.

Paul often had a whole list of questions posed to him. When the people asked specific questions concerning real life situations, he gave specific answers. Why? Because the people didn’t yet know how to operate out of their true identity and their union with Christ, and they needed answers.

The Corinthians had questions about marriage. Paul answered them with some basic instructions. They had a problem with disputes going to court. Paul responded. The believers in Thessalonica must have asked, “What about these guys? You told us Jesus was coming and they just quit working.” Paul said, “If they don’t work, they don’t eat.”

That’s an immediate situation. These folks didn’t have a Bible. They only knew what to do by asking someone who had passed through and taught them about Christ: Apollos, Aquilla and Priscilla, Paul, or someone else. So they would send their questions, and Paul would send back his responses.

If you can’t operate out of who you are yet, you want somebody to tell you what to do. We do that all the time. Even if we ourselves are living out of our union with Christ, we give specific instruction to people that, because of the immediate situation, isn’t really based on Christ in them. Instead, we provide a “to do” that meets an immediate need; all the while trusting that God will move them into a deeper experience of His life.

Many of Paul’s letters were written to address specific problems. They were crisis letters, sent to address the need of the moment. But all of them may not reflect what Paul emphasized day by day. What we primarily have in Paul’s letters are his answers to questions and heresies.

We don’t have a record of what Paul taught daily when he stayed in Corinth for 18 months or in Ephesus for three years. But we can get a pretty good idea of what he taught. To the Colossians Paul wrote that he had been commissioned by God to preach

…the mystery which has been hidden from the past ages and

generations, but has now been manifested to His saint…which

is Christ in you, the hope of glory. We proclaim Him, admonishing

every man and teaching every man with all wisdom, so that we may

present every man complete in Christ. For this purpose also I labor,

striving according to His power, which mightily works within me.

(1:26-29)

The burning zeal of Paul’s heart was to present every person complete in Christ. To accomplish that, He preached Christ in you, the hope of glory. He preached Christ living His life through them. He preached their union with Christ. In the last chapter we noted Paul’s burden for the Galatians:

My children, with whom I am again in labor until Christ is formed

in you… (4:19)

Paul’s focus for the churches was Christ in them. The other things were side issues. They were important issues, but they were momentary diversions from the main course. If we could have heard one of Paul’s typical teaching sessions, I am confident he would have been teaching Christ in you.

Once someone begins living from the reality of Christ in them, which is the solid food of the gospel, they are weaned from the milk. They need the do’s and don’ts less and less. They have learned to allow Christ to live His life through them. And the truth is this: Christ in us doesn’t steal and isn’t lazy and doesn’t need the do’s and don’ts. He authored them. He lives them naturally through us as we learn to allow Him to.

So New Testament commands have their function, just as the Old Testament commands had their function as a tutor to lead us to Christ. But the commands are not the meat. They are the milk. The Holy Spirit’s role is to bring us to a complete knowing of who Christ is in us and how Christ lives as us. When that has been done, He will fulfill the commands through us (Romans 8:4). But it will be His living, not our striving.

Taken from “The Rest of the Gospel” by Dan Stone and David Gregory

Pgs. 156-158