Martin Collins, suggesting that, while society has rejected religious principles and faith, it has glommed onto superficial feelingséwhatever feels good to us. Today's Christianity is more theatrics than theological; feelings have become the replacement fo. . .
Feelings and emotions may throw our faith off course. Our moods are mercurial and we must control them with daily prayer and Bible study.
Bill Onisick, reflecting on the extraordinary geographical, gustatory, and horticultural skills demanded of a sommelier, draws a spiritual analogy likening the wide range of skills needed by a wine-taster to the level of the emotional intelligence required. . .
Love doesn't become 'love' until we act. If we don't do what is right, the right feeling will never be formed; emotions are largely developed by our experiences.
Fellowship with God is the only antidote to overwhelming feelings of despair, doubt, and self-condemnation.
Most people understand the basic point of this well-known parable. The whole story describes working compassion as contrasted to selfishness. It also clarifies just who is our neighbor.
John Ritenbaugh, reflecting upon Philip's request to "show us the Father," suggests that Jesus has provided the way of knowing how God would lead His life in the flesh. Jesus is the way, the embodiment of the truth, and the mirror image of the Fa. . .
Love is not a feeling, but an action—defined as keeping God's commandments, the only means by which we can possibly know Him, leading to eternal life.
John Ritenbaugh focuses upon Paul's motivation for his letter to the Philippians, both appealing for unity and offering encouragement, reminding them that their relationship with one another was through Christ. Unity could only be maintained if they prayed. . .
Mercy is a virtue that has gone out of vogue, though it is sometimes admired. Jesus, however, places it among the most vital His followers should possess.
Richard Ritenbaugh, while acknowledging that technology has given modern culture some marked advantages over ancient societies, laments that the fields of psychology (with its propensity to deny sin) and mental health have not kept up with advances in the . . .
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