When it comes to biblical counseling, friendship is central to the counseling relationship because it is a key aspect of the Gospel. Paul's words display it; Jesus' actions approve it. In Jesus Christ, friendship has its ultimate – that is, it's paradigmatic – display. He sacrificially gave Himself for the good of those he befriended – people who were awkward and troubled types, people who did not offer Him anything particularly desirable in return.
Many beginners also at times possess great spiritual avarice. They hardly ever seem content with the spirit God gives them. They become unhappy and peevish because they don't find the consolation they want in spiritual things. Many never have enough of hearing counsels, or learning spiritual maxims, or keeping them and reading books about them. They spend more time in these than in striving after mortification and the perfection of the interior poverty to which they are obliged.
The overemphasis on standardized tests forces teachers to teach the same restricted, unintuitive curriculum. Longtime educator Brent Evans has said that today's schools are organized as assembly lines, "(running at a set speed) and with each worker (teacher) at designated places (way levels) on the assembly line performing predetermined actions on products (students) considered to be somewhat generic (one-size-fits-all) and passive (waiting to be filled or formed to the desired shape).
It is clear that Christianity does not exclude any of the ordinary human activities. St. Paul tells people to get on with their jobs. He even assumes that Christians may go to dinner parties, and, what is more, dinner parties given by pagans…Christianity does not simply replace our natural life and substitute a new one: it is rather a new organization which exploits, to its own supernatural ends, these natural materials…..There is no essential quarrel between the spiritual life and the human activities.
We listened, as all boys in their better moods will listen (ay, and men too for the matter of that), to a man whom we felt to be, with all his heart and soul and strength, striving against whatever was mean and unmanly and unrighteous in our little world. It was not the cold, clear voice of one giving advice and warning from serene heights to those who were struggling and sinning below, but the warm, living voice of one who was fighting for us and by our sides, and calling on us to help him and ourselves and one another.
By giving us control, our new technologies tend to enhance existing idols in our lives. Instead of becoming more like Christ through the forming and shaping influence of the church community, we form, and shape, and personalize our community to make it more like us. We take control of things that are not ours to control. Could it be that our desire for control is short-circuiting the process of change and transformation God wants us to experience through the mess of real world, flesh and blood, face-to-face relationships?
Someone once said that Stephen Austin didn't like preachers at all. He swore that "one preacher could stir up more trouble than a dozen horse thieves." Matthew's Gospel reminds us that it is the role of a disciple of Jesus to stir up trouble by playing an active, resistant role in the struggle of good and evil, by resisting the ways of the world and its power bases – economic, religious, nationalistic, politic, military – which are most often in direct opposition to the ways of the Kingdom of God and the way of discipleship.
Ehimlite universities are strong at delivering their commercial mission. They are pretty strong in developing their cognitive mission. But when it comes to the sort of growth Deresiewicz is talking about, everyone is on their own. An admissions officer might bias her criteria slightly away from the Résumé God and toward the quirky kid. A student may privately wrestle with taking a summer camp job instead of an emotionally vacuous but résumé-padding internship. But these struggles are informal, isolated and semi-articulate.
For those who feel their lives are a grave disappointment to God, it requires enormous trust and reckless, raging confidence to accept that the love of Jesus Christ knows no shadow of alteration or change. When Jesus said, "Come to me, all you who labor and are heavy burdened," He assumed we would grow weary, discouraged, and disheartened along the way. These words are a touching testimony to the genuine humanness of Jesus. He had no romantic notion of the cost of discipleship. He knew that following Him was as unsentimental as duty, as demanding as love.
Peter's denial was not just a personal weakness. He was in a leadership position, honored as the one who spoke for the group, and was second in command (when Jesus wasn't around). But his choice to publicly deny his place in the community at the side of Jesus had massive repercussions for the other disciples. They ran and hid, and from this point on in the Way of the Cross there is no mention of the disciples again in the Passion narrative. The sheep are scattered, routed, and demoralized. Peter's sin tore open the seems that held them together.
The cross is laid on every Christian. The first Christ-suffering which every man must experience is the call to abandon the attachments of this world. It is that dying of the old man which is the result of his encounter with Christ. As we embark upon discipleship we surrender ourselves to Christ in union with his death—we give over our lives to death. Thus it begins; the cross is not the terrible end to an otherwise god-fearing and happy life, but it meets us at the beginning of our communion with Christ. When Christ calls a man, he bids him come and die.
Fixate on whole cultures, not specific pieces of poverty. No specific intervention is going to turn around the life of a child or an adult in any consistent way, but if you can surround a person with a new culture, and different web of relationships, then they will absorb new habits of thought and behavior in ways you will never be able to measure or understand. And if you do surround that person with a new, enriching culture, then you had better keep surrounding them with it, because if they slip back into a different culture, and most of the gains will fade away.
Being a “Christian” – a word used only three times in the New Testament – is not Jesus’ goal for his people. But the making of a community of revolutionary followers or “disciples” – a word used nearly three hundred times in the New Testament – seems to be exactly the goal. The church must return to these roots. The church must become a way of life, an alternative lifestyle, a counter-community of Christ-followers. Church must once again become a people who are on “The Way” formed by the words and way of Jesus.
Love, its power and authority, always gets there first, comes to believe first, and always waits for the others, especially the leaders, to catch up! This is the reality of what happened among the disciples and the community of the Beloved Disciple, John, and those closest to Jesus, called His friends. They mature and develop differently from other disciples, and the community of the Church has to struggle with the fact that the last one anyone thought would be the leader was the one who betrayed Him and contributed to the dissolution of the disciples when Jesus was arrested and crucified.
Now, what happens if you eliminate anything from the Bible that offends your sensibility and crosses your will? If you pick and choose what you want to believe and reject the rest, how will you ever have a God who can contradict you? You won't! You'll have ...A God, essentially, of your own making, and not a God with whom you can have a relationship and genuine interaction. Only if your God can say things that outrage you and make you struggle (as in a real friendship or marriage!) will you know that you have gotten hold of a real God and not a figment of your imagination. So an authoritative Bible is not the enemy of a personal relationship with God. It is the precondition for it.
