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The online magazine of the Christian Military Fellowship.

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How Peaceful Are You?

People are looking for peace today, perhaps more than ever before as we see the decline of our nation, and the eroding of all that we hold dear. Is it possible to be peaceful in the midst of chaos?

John 14:27-- “Peace I leave with you, my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid.”

The Lord Jesus Christ was instructing his disciples in John 14, preparing them for his soon departure. HE was preparing them for the Helper, the Holy Spirit, who would teach them, and bring to their remembrance all that Jesus had taught them.

When we put our faith and trust in the Lord, we are given the gift of the Holy Spirit who empowers us to live godly, Christian lives. HE will instruct us and teach us in the way we should go, giving us peace with God through our Lord Jesus Christ.

Romans 5:1--“Therefore since we have been justified by faith, we have peace with God through our Lord Jesus Christ!”

At my stage of life, I have more time for reflection, and it is usually on what has occurred in my past. I am not able to undo any mistakes and errors of the past, but I can learn from them! I am also learning to forgive anyone who may have unwittingly wronged me. This has given me a great relief and a different view and perspective on life, and on those who have wronged me. Most of all, it has given me peace, and a release from any bitterness I may have harbored.   

Isaiah 32:l7-- “And the effect of righteousness will be peace, and the result of righteousness, quietness and trust forever.”

Am I at peace about all that is occurring within our country, and worldwide? No, I am greatly concerned, but I trust God, knowing He knows and cares for His people. 

As I have come to peace about the offenses committed against me, and pray for the individuals committing the wrong doings, God has given me peace. As I pray for our country, and for the people worldwide who know and love our Lord, I can be at peace, as I trust God.

Thought To Ponder: How peaceful are you?

As a military spouse and family counselor, Doris Waldrop Mincks has ministered to military families for many years. Her ministry, Wives of Warriors Worldwide, WOWW, desires to come along side the military community to give encouragement and support to military wives, meeting the life situations unique to them.

Jesus is Your Hope, Refuge and Peace Today

Jesus is Your Hope, Refuge and Peace Today

Many Americans today are very troubled about the circumstances they are facing now and in foreseeable future. The Christian knows intellectually that the answer is in Jesus Christ or God, questions; "What will that look like?" "How do I know that He will see me through?"

When Jesus saved you, He also promised to always be with you, "I am with you always, to the end of the age." (Matthew 28:20). This promise has not changed. It is as true as the day that said it.


There are two kinds of hope. There is a hope that the future will turn out fine. One hopes that what they did or said was acceptable.

Biblical hope is the confident expectation of what God has promised; its strength in His faithfulness. "… God, desiring even more to demonstrate to the heirs of the promise the fact that His purpose is unchangeable, confirmed it with an oath, so that by two unchangeable things in which it is impossible for God to lie, we who have taken refuge would have strong encouragement to hold firmly to the hope set before us. This hope we have as an anchor of the soul, a hope both sure and reliable" (Hebrews 6:17 – 19 ). "… And hope does not disappoint" (Romans 5:5).

The apostle Paul later reiterates the source of our hope, "For everything that was written in the past was written to teach us, so that through endurance and the abridgment of the Scriptures we might have hope" (Romans 15:4).


Over the years people have sought ways to protect themselves from disaster. Bomb shelters were built in the 50s for protection from an atomic bomb attack. Other stocked up on freeze-dried food for when normal food supplies are unavailable.

Currently, the rich are establishing a safe haven to stash their wealth. Others are buying cyber money for when the US dollar is the devaluated.

There is a year or more weight to buy generators to power electricity, for when the electric power grids break down and no local electrical power is available. Solar power is only reliable as long as the batteries last and must be replaced.

All these attempts to find refuge in the list above, plus a myriad of others, provide extremely limited protection from disaster. However, God himself is the better way of protection. The psalmist said, "The Lord helps them and rescues them; He rescues them from the wicked and saves them, because they take refuge in Him" (Psalm 37:4). "How great is your goodness, which You have stored up for those fear You, which You have performed for those who take refuge in You, before the sons of mankind" (Psalms 31:19)!

Jesus is there for you! "He will cover you with his pinions, and under his wings you may take refuge; His faithfulness as a shield and wall" (Psalms 91:4).


Jesus promises, "Peace I leave you, My peace I give you; not as the world gives, do I give to you. Do not let your hearts be troubled, nor fearful" (John 14:27). This piece is available to all who belong to him by faith without exception.

Biblical peace is relational. It is not dependent upon good or evil circumstances. Biblical peace is dependent upon the Lord Jesus Christ and His love, care and protection for His people.

Many capable Christians do not experience Jesus’ piece since they depend upon themselves rather than depending upon Jesus to be the daily source of life and purpose. They want Jesus to help them accomplish their agendas: spiritual, personal and secular, rather than cooperate with him in His direction and purpose for their lives.

The writer of Hebrews identifies one’s preoccupation with themselves, "Make sure that your character is free from the love of money, being content with what you have" (Hebrews 13:5). However, if you entrust yourself to Jesus’ control, "He himself has said, ‘I will never desert you nor will I never abandon you’" (Hebrews 13:5).

As you entrust yourself to Jesus, who will never desert you nor abandon you, you will always experience His peace. If you choose not to entrust yourself to Him you will experience all kinds of fears and anxieties.

Jesus comforts you with this promise, "These things I have spoken to you so that in Me you may have peace. In the world you will have tribulation but take courage; I have overcome the world" (John 16:33).

The apostle Paul, who experience all kinds of adversities and conflicts concludes, "And the peace of God, which surpasses all comprehension, will guard your hearts and minds in Christ Jesus" (Philippians 4:7).

Jesus is your HOPE, REFUGE and PEACE today and forever!

"Now may the God of peace who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, that is, Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen" (Hebrews 13:20 – 21).

About the Author:

Pastor Bingham is the founder of CupBearers, and was for 17 years a missionary with Cadence International and has been the Pastor of Rocky Mountain Evangelical Free Church for 32 years.  He also served on the CMF Board of Directors for several years. 

Shepherding Grace Ministries

PO Box 1930

Englewood, CO 80150-1930

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The Head and the Body

The Head and the Body

That we may grow up into Him in all things, Which is the head, even Christ; from Whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.  Ephesians 4:15, 16.

Great S. Mary’s Church, 22nd Sunday after Trinity, 1870.

My text last Sunday appealed to the secret experience of the individual heart: my text to-day refers to the mutual relations and interdependencies of a vast and varied society. The theme then was necessarily concentrative; the theme now will be essentially diffusive.

I introduced the text as taken from the Epistle to the Ephesians. At the very outset this statement needs amendment; for, if true, it is only partially true.

We know now that the Epistle, which we are accustomed so to designate, was addressed to a much wider circle of readers. As S. Peter later writes to the strangers scattered throughout several districts in Asia Minor, as S. John later still addresses the Divine message to the principal Churches of the Roman province called Asia, so (there is good reason to think) the destination of S. Paul’s letter was not Ephesus only, the metropolis of the region, but all the Christian communities established in the several populous centres—perhaps throughout the province, perhaps extending over a still wider area. This result we may consider to be established by recent investigation and criticism. In the copies used by more than one of the ancient fathers, the words ‘in Ephesus’ were absent from the opening verse. They are wanting in the two oldest MSS which time has spared to us. Plainly these copies were derived from an archetype, in which a blank had been left for the name of the Church and had never been filled in. Another still more ancient writer called this the Epistle to the Laodiceans. Clearly he fell in with a copy addressed, not to Ephesus, but to Laodicea. And, if it be asked, how the common title prevailed, how the Church came to receive this as an Epistle to the Ephesians, the answer is simple. From Ephesus, the most populous city and the most important Church, the political and ecclesiastical metropolis of the region, the most numerous copies would be disseminated; and as some definite title was necessary, Ephesus, occupying this vantage ground, usurped the room and displaced the name of the other Churches in the heading of the Epistle.

The Epistle was an encyclical, a catholic Epistle. This hypothesis, as it is demanded by external testimony, is necessary also to explain the internal character of the letter. Critics had observed that there was an entire absence of all personal and local allusions in it, and they had objected that in a communication written to a Church, with which the Apostle was on the closest and most affectionate terms, in which he had resided three whole years, labouring night and day, this silence was most strange and inexplicable. They were therefore disposed to question the Apostolic authorship. Certainly, if it had been addressed to the individual Church of Ephesus, I do not know how we could explain the absence of all marks of individuality, or what answer could be given to the objection founded thereupon. But criticism has solved the difficulties, which itself created. It has pulled down, only to build up on a broader and stronger basis. It has vindicated the Epistle to S. Paul, but it has denied the claims of Ephesus as the exclusive destination.

Copies then of this circular letter were entrusted to the bearer, Tychicus, who (as you will remember) is charged in the letter itself to deliver orally the special messages, the special information, which S. Paul desired to communicate to each Church severally. Thus one copy would be left at Ephesus, another at Sardis, a third at Thyatira, a fourth at Laodicea, and so with the remaining Churches to which the several transcripts were addressed. Laodicea was the chief city of the district in which the smaller town of Colossæ was situated. The Epistle to the Colossians was despatched at the same time, and by the same messenger, as this circular letter. Hence the Colossians are charged to get and read the copy which was sent to the neighbouring Laodicea. If there was any obscurity in the terms of this brief message, Tychicus, the bearer of both letters, was at hand to clear it up.

This is perhaps one of the most instructive results of Biblical criticism. But I should not have dwelt so long upon the subject merely for the sake of its critical interest. In all S. Paul’s Epistles the subject-matter is determined by the destination. This is especially the case with the letter before us. Its encyclical character explains its main theme—the Church as one, and yet manifold; one, as united in Christ; manifold, as comprising various members, various functions.

The Churches, to which the letter was addressed, had their several capacities, their distinct interests, their special advantages and their special temptations. The respective messages addressed in the Apocalypse to the Seven Churches enable us to appreciate the different tempers and conditions of these several communities. Side by side were the Church of Smyrna which in spite of poverty was rich, and the Church of Laodicea which boasting of its wealth was miserably poor; side by side, the Church of Ephesus which had left its first love, and the Church of Thyatira whose last works were more than the first; side by side, the Church of Pergamos where prevailed the doctrine of Balaam, the excess of Gentile sensuality, and the Church of Philadelphia where was established the synagogue of Satan, the excess of Jewish formalism.

Addressing these various communities, the Apostle cannot occupy himself with the refutation of individual errors, with the remedy of individual needs. Rather he seeks for some one grand comprehensive theme, which shall correspond to the comprehensive destination of the Epistle. This theme he finds in the idea of the Church as embracing all the Churches, the ideal community regarded as one harmonious whole, but comprising diverse branches, diverse offices, diverse members. Starting from the phenomenon of variety, he arrives at the idea of unity. He seeks the centre of union, the principle of cohesion, in Christ the Head. They all are one body, animated by one spirit; they all acknowledge one faith, into which they have been admitted by one baptism; they all are united in the one Lord, and through Him draw near to the one God and Father of all, Who is above all, and through all, and in all.

This then—the relation of the many to the One, of the Christians and the Churches to Christ and to one another through Christ—is the main theme of the Epistle. In one form or another it will be discerned running through paragraph after paragraph, inspiring alike the doctrinal statements and the practical injunctions; and it culminates in the words of the text.

Under three images especially this relation is developed.

1. The Church is the Bride; Christ is the Bridegroom. Here a special aspect of this connexion is figured. The purity of love, the singleness of devotion, the perfection of obedience, the entire oneness of interests and aims—these are the features especially brought out. ‘They twain shall be one flesh.’ ‘This is a great mystery.’ ‘I speak concerning Christ and the Church.’

2. The Church is a Temple; Christ the Chief Corner-Stone. This again, though a very expressive image, is yet partial. The compactness, the coherence, are prominent in it. The succession of layers, the stratification of the edifice, is also significant. And lastly, the object of the erection, the indwelling of the Spirit, finds its proper place.

3. But far more expressive and more full is the third and remaining image, the image of the text. Christ is the Head; the Church is the Body; each individual is a member, a limb, of the whole. This image supplies what was deficient in the last, the idea of mobility, vigorous life, diffused through the whole from one central, guiding, inspiring, vivifying power, the idea of an internal principle of growth, the idea of infinite variety of conditions, functions, needs, in the several parts, and combined with this the idea of the closest sympathy and interdependency, so that each is sensitive to the action of the other, and each necessary to the well-being of the whole.

The language of the text is not free from exceptional difficulties. Of these, however, I need not speak. They do not affect the significance of the image, either as a whole or in its several parts; and therefore they may well be neglected.

Setting aside these minor points as unimportant, we may paraphrase the passage thus.

The Church of Christ is one colossal being, a single body animated by a single soul. It has not yet attained its maturity; its powers are still undeveloped; its growth still imperfect; it has hardly yet passed its infancy. But grow it will, and grow it must, for growth is the law of its being. And this growth can only be attained in one way. Connexion with the Head is the indispensable condition; obedience to the Head the inseparable accompaniment. As in the human body there is an almost infinite variety of parts—bones, muscles, veins, arteries, nerves; so likewise in the Church you have the same manifold combination of diverse elements—different individuals, different capacities, different communions, different nationalities. Each one of these supplies some distinct want, performs some distinct office, which is necessary to the well-being of the whole. We speak of a good constitution. If a man has a good constitution, we say, he will rally after this or that attack, he will survive this or that wound. What is implied by this? That the setting together of the different parts, which combine to form the body, is harmonious; that the machinery of the human frame, as a whole, works well, works without any jarring or any entanglement; that not only each part has its proper development, but that the relative adjustment of the parts is true; that they preserve their separate independence, and yet respect their mutual interdependence. In like manner the different branches, functions, capacities in the Church work separately, but work for and into each other. They are knit together in one compact whole. Nay, more than this. They cannot exist separately. It is this very connexion that preserves their vitality. It is by adaptation and contact with the neighbouring parts, and through these with the whole body, that each receives that degree and that kind of nutriment which is necessary to sustain it.

But the centre of this cohesion, this correlation, this cooperation, is the Head. Here resides the power which controls, commands, animates, harmonizes the whole. Through orders transmitted from this central government, each part receives its directions, and in obedience thereto fulfils its work. Each acts singly; each performs its own task. The eye sees, and the feet walk, and the hands handle; and, so far as regards the particular action of each, there is no direct connexion between them. It is just because there is a centre of union, to which each severally refers, that the functions of all are directed to some one definite end, and that an adequate result is achieved.

Thus composed, thus united, thus controlled, the body grows—grows towards its ideal limit, the full moral stature, the perfect standard, of which the Person and the Life of Christ are the measure; while, throughout, the pervading element in which it moves, which it breathes, from which it derives sustentation and strength, is love.

This image of the Head and the Body must have had a speaking significance to the Apostle’s contemporaries. To ourselves it presents itself with even greater vividness and force, in the light of later discoveries. The two main points in this relation are summed up in the two prepositions used to describe it in the text—‘into Him’ and ‘from Him.’ There is a concentrative energy tending towards the Head; and there is a diffusive energy spreading from the Head.

The head, the brain, is the initiative centre of our actions; and it is also the receptive centre of our sensations. From it all the various motions of the body are originated; and to it the manifold impressions of the senses are communicated. By two sets of nerves, as by two sets of telegraphic wires, this twofold communication with the head, as the central office, the seat of government in the human frame, is maintained. By the one set, the brain, the thinking, planning, originating power, transmits its orders to the furthest member; the order is received; the muscle contracts; the joint is moved; and the hand holds, or the foot walks. By the other set, the reverse process is carried on; the grasp which presses the hand, the rays which strike the eye, the pulsations which beat on the ear, all these are transmitted to the centre, and the corresponding sensation is thereby and there produced.

Such also is the relation of Christ to the Church. His control guiding the various members, and His sympathy feeling with the various members—these are the functions which this image brings clearly out.

1. There is the controlling power. The direction, the influence, the illuminating, guiding energy of the Eternal Word of God, is infinitely varied and extends throughout mankind. Of this however I do not intend to speak, though in these Epistles of S. Paul it assumes a prominent place. But it is rather the more definite, concentrated form of this control, which the same Word exerts, as the Incarnate Christ, not as the Head only of Universal Nature, but as the Head of the Church specially, that we are led by the text to consider. His teaching, His example, His Incarnation and Passion are the manifestation of the Father’s love, His Resurrection is the manifestation of the Father’s power—these are the outward agency; the Spirit, Which the Father sendeth in His name—this is the invisible medium, through which He controls and enlightens and directs His Church. Thus He communicates the Almighty Will to us. Not veiling but revealing the Father, not interposing between man and God, but reflecting God to man, He acts upon the Church. And it is just according as we, the individual members of His Body, preserve our communication with Him; according as (in the language of the parallel passage in the Epistle to the Colossians) we ‘hold fast the Head,’ that is, according as our life is conformed to His life, our spirit interpenetrated with His Spirit, our being incorporated in His Being, that His orders are duly received, prompt, healthy, vigorous action ensues, and the will of the Father is done. The joint may be dislocated by worldly indulgence and distraction; or the limb may be paralysed by spiritual carelessness. If so, there will be no response, or no adequate response, to the message transmitted. But if the communication is intact, then, by a necessary spiritual law, action must follow, obedience must be complete.

2. But, secondly, the sympathetic office of Christ is suggested by the image. As the natural body, so also the spiritual body has its system of nerves, which communicate the sensations of its lowest, most distant, members to the Head. This entire sympathy of Christ is no after-thought of the Apostle’s, no idle fancy of an overwrought imagination, or outgrowth of unrestrained metaphor. The ‘crucifying of the Son of God afresh’ has its parallel in Christ’s own declarations. No language of S. Paul or of the Epistle to the Hebrews can express this truth more strongly than His own words—recorded (be it observed) not in this instance by S. John, but by the other Evangelists—‘Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me.’ ‘Inasmuch as ye did it not unto one of the least of these, ye did it not unto Me.’ With the humblest member of His body He suffers: with the humblest member also He rejoices.

The image of the human body, as representing a society with its many members and various functions, was not new. The newness consisted in the significance of the Head. This was necessarily so; for the revelation of the Person, Who was the Head, was new. In the familiar apologue, addressed to the Roman crowd, the ‘kingly-crowned head,’ though it may be mentioned, means nothing, adds nothing, to the moral of the story. And if the popular application was defective, the philosophic was equally so. For the Stoic too spoke of society, of the world, of the universe, as one vast body of which individual parts and individual men were members. He went so far as to imagine it animated by one soul. But the image was vague, inarticulate, fruitless. It made no appeal to the experience, none to the heart, none to the consciences of men. He said nothing, could say nothing, of the Head. The body was to him a huge, headless, shapeless trunk, living a sort of unconscious, vegetable life, hanging together by a loose, uncertain, inappreciable bond.

This defect, which attended the popular and the philosophical application alike, was first supplied by the teaching of the Apostles, as it first became possible by the revelation of the Gospel. The Son of Man, the Pattern and Ideal of humanity, the Chief of His race, the Son of God, the Image of the Father, the Incarnation of the Divine Word—He Who centred in Himself both natures, He and He only could claim this place. From Him all the members must draw their inspiration, their strength; to Him all the members must direct their actions, must render their account. To hold fast to Him, to grow into Him, this has been the secret of the highest life. Above all the jarring conflicts of creeds, amid all the distracting forms of Church polity, this presence, this consciousness, this intimate relation, has been the one constant, guiding, inspiring, strengthening, renovating energy. And, in and by His name, lives of unsullied saintliness have been lived, and works of transcendent heroism wrought, by men in different ages, of different Churches, in different lands; because through Him they all alike have grown into a more perfect knowledge of the truth and the perfections of the Eternal Father.

But the image in the text speaks especially of the diversity resulting in unity. It tells of a harmony which comes from the due performance by each several member of its special function, the energetic working of every part in its proper measure or relation—for so it would seem we should translate the words κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους.

There is an ideal of the Church, which confuses unity with uniformity, which would force every section and every individual into the same mould, which would exact of every age the same work, and is disappointed in not finding what it exacts. This is not the Apostle’s conception. Uniformity would be fatal to the higher harmony which he requires. The unvaried repetition of the same function would be comparatively barren. The richness and the fulness of the result depend on the countless variety of the energies thus working together. ‘All the members have not the same office.’ ‘If they were all one member, where were the body?’

The examples, which the Apostle selects, are necessarily limited to the experience of the infant Church; but the principle is of the widest application. To us, who can look back on a history of eighteen centuries, the image will speak with much fuller significance than to S. Paul’s immediate hearers. We may observe, how each great subdivision of the human race in turn has contributed its special work to the building of the Church; how the intellectual subtlety of the Greek was instrumental in drawing up her creeds and elucidating her doctrines; how the instinct of organization and the respect for order in the Latin moulded and strengthened her political and social life; how the self-devoting enthusiasm of the Celt gave the immediate impulse to her greatest missionary labours; how the truthfulness and stedfastness of the Teuton reformed her corruptions and brought her into harmony with the intellectual and the social acquisitions of a more enlightened age. We might turn from Churches to individuals; and we might point out, how an Origen, an Athanasius, a Benedict of Nursia, a Francis of Assisi, a Luther, each in his generation by his special gift, his special energy, introduced a distinct element, did a distinct work in the Church. Nay, we might even appeal to sects, and shew that however one-sided, however erroneous, each nevertheless has contributed something, has brought into prominence some neglected or half-forgotten aspect of truth. In this and diverse ways we might illustrate the Apostle’s image of ‘the whole body fitly joined together and compacted by that which every joint supplieth.’

But the task would be long. And the time which remains will be better employed in directing the lesson of the image to ourselves.

We here are all members of one body, of a whole compacted of various parts, are members of an University.

An University may be regarded as a Church within a Church, a Church viewed especially from its intellectual side. The name, and the thing alike, imply the same idea as the image of the text—multiplicity and unity—not manifoldness only, but manifoldness resulting in harmony and in oneness.

(1) This is an University of sciences. Such is the original idea of the term. It aims, or it should aim, at teaching every branch of knowledge. Each of us selects, or should select, his own study or studies, as the object of all the energies and powers of his mind. If I venture to urge the lesson of the text in connexion herewith, it is because I feel that these our studies will be pursued most truthfully and most profitably in the spirit there recommended, and that the consecration of the intellect to God thus attained is the highest achievement of man. And by pursuing our studies in the spirit of this image I mean two things; first, that each individually should follow his own pursuit with all his might; and secondly, that there should be no jealousy, no impatience, no contempt, of the studies of others.

I do not think either caution unneeded at the present time. As the sphere of human knowledge enlarges, it becomes more and more necessary, that each should make choice of his pursuit and concentrate himself on this. He should make his choice, and he should believe in his work. No branch of study is contemptible, none is fruitless. Each has its place, each conduces to the well-being of the whole. ‘Nay, much more those members of the body, which seem to be more feeble, are necessary.’ Not to make a brilliant display, not to satisfy an appetite for diffusive reading, not to dissipate our intellectual energies, but to achieve something, to add something—however little—to the store of human knowledge—this should be the aim of all.

But this caution is not complete without the other. It is not only necessary that we should believe in our own work, but also that we should leave room for the work of others. This conflict between the old studies and the new, between theologians and men of science, between the investigation of the faculties of mind and the investigation of the phenomena of nature, should have no place with us. There is need of all; there is room for all; there must be no jealousy or depreciation of any, for none can be spared. Reason tells us, as S. Paul tells us, that ‘if one member suffer, all the members suffer with it.’ Reason shews us, as S. Paul shews us, a more excellent way, a comprehensive charity in the intellectual as in the social community, which ‘beareth all things, believeth all things.’ Thus bearing and thus believing, content ‘to labour and to wait,’ we shall look forward in faith to the time when the unity to which science, not less than religion, points, shall be attained, when the manifold cords of human knowledge shall be knotted in one, and attached to the throne of Heaven.

(2) But this is not only an University of studies; it is also an University of men. We bring to this place our different trainings, different experiences, different capacities. We each contribute something, and we receive much in turn. Here, if anywhere, the lesson of the text is exhibited in daily life, written in large characters that he may run that reads. This our body is large enough to afford the requisite variety, and small enough to be sensitive throughout to the healthy or unhealthy working of each individual part. A good example is more immediately felt here than elsewhere; a bad example spreads with fatal rapidity. Here, if anywhere, the moral interdependence of the members is close and sympathetic. Here no man can evade responsibility, no man can live to himself. If he is not a centre of light and health, he must become a centre of darkness and disease. He may count many a habit innocent, because he does not trace any immediate evil consequences to his own character. Could he hold it so, if he saw its effect on others? A lavish personal expenditure, for instance, seems to him very allowable, if it does not exceed his means; but extravagance in one calls forth extravagance in others, and the disease thus feeds itself, and his expensive tastes beget a fashion of expenditure which may prove the ruin of many a poorer man, both body and soul. Or he is reckless in his language, talks lightly of moral obligations, talks scoffingly of religious truths or religious men. To himself this does not mean much; it is a random shaft shot idly into the air; but it has lodged in another’s breast, has poisoned his thoughts, has mortally wounded his moral nature. ‘I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment.’

It is enough, more than enough, to answer for our own ill deeds. It will be an intolerable, crushing load, if we have to bear also the burden of another’s sins. The curse of one thus misled, thus degraded, thus lost by our carelessness, might well ‘drag to hell a spirit from on high.’ Remember this now. Resolve thus much at least, that through your influence, your example, no member of the body shall suffer. And to render this your resolution effectual, you will not forget that one safe way, and one only, is open; that, if you would do your duty to the members, you—each one of you individually,—must preserve healthy, vigorous, intimate connexion with the Divine Head. So only will you do your several parts. So only will harmonious action ensue. So only will the whole body grow ever more and more to the edifying of itself in love.

Lightfoot, J. B. (1890). Cambridge Sermons. London; New York: MacMillan and Co. (Public Domain)

Active Now

Active Now

 Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.  John 14:27

Americans are obsessed with information and social media almost to the point of being a sickness.  When I got on my phone recently to post my food intake for the day I noticed '28 green lights' that indicated some of my 'friends' were active online at that time as well.  Sometimes inquiring minds just want to know but do we really need to?

 Wouldn't it be great if we could read God's word as much as things on social media?  Imagine how life would improve.  All these photos and tidbits of news a click away is enticing but unless controlled can control you.  Is it time to bring balance to your life? Only you can answer that question.

Try this.  When you are tempted to check the status of friends or family instead go get your Bible and start reading Psalms.  Try to keep track of just how much time is spent peering into others lives through social media and see if maybe it is not time to peer into Jesus' life more.  Just saying.

PRAYER:  Lord I confess I have wasted lots of time with things that really don't matter for eternity especially on social media.  I pray for younger relatives who are growing up in this generation with non stop device use.  Help me learn to step away and rest.  In Jesus' name.  Amen.

Peace...gotta Love It!

Peace...Gotta Love It!

You will keep in  perfect peace those whose minds are steadfast,because they trust in you.  Isaiah 26:3

As I sat recently in a customer waiting area of my car dealership with four male customers, the area remained quiet.  Yes there was a television but not one of the men turned it on.  It was probably so odd that no noise was coming from the waiting area that the customer service guy popped his head in and said "Feel free to turn on the television" yet it remained silent.  I loved it! On this day it was sunny with clear skies out the window of the room I was in. Just a calmness prevailed.

Do you allow yourself moments of peace to think, unwind, relax and just be still?  There are those whose lives may be so chaotic they feel there is no time to just sit and be still.  I know some whose jobs keep them hustling and they feel there is no extra time to just not do anything.  You almost have to just schedule it. Granted that may be hard in some lines of work but try never the less.  Moms may have to lock themselves in their closet to have quiet.

Try this if you can. Maybe just go to a park if it is not blazing hot out and park your locked car in the shade, keep the radio off, turn off your phone, and just be still.  Maybe take your Bible and read some Psalms.  Perhaps your favorite non alcoholic cold beverage.  The more you try to do this the easier it may become.  As for me, it is nearing time for me to do my DAWG day or 'Day Alone With God' where you go somewhere you feel safe and sit on a park bench, picnic table, by a stream, etc and for a couple hours just have time with Jesus. Give it a try.

PRAYER:  I thank you for those moments in life where I can just sit and rest and know you are God.   Help me not think I always need distractions of noise but learn to get away with you. In Jesus' name. Amen.

Becky Juett Miller
God's Lemonade Stand

Christian Military Fellowship

An Indigenous Ministry • Discipleship • Prayer • Community • Support
Encouraging Men and Women in the United States Armed Forces, and their families, to love and serve the Lord Jesus Christ.

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