Essay speaking truth

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Essay speaking truth

So then, putting away falsehood, let all of us speak the truth to our neighbors, for we are members of one another. The challenges implicit in the above Ephesians passage have transformed my life, informed my theology, and expanded how I understand what it means to love my neighbor and to live out my freedom in Christ.

Through colleagues, professors, spiritual directors and directees, through ancient and contemporary pilgrims in the faith, the Holy Spirit has repeatedly Essay speaking truth a prophetic word to me through this passage.

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It has repeatedly called me into a place of life and light. The simplicity of this passage belies its robust theology of the body of Essay speaking truth and its implicit challenge of daily spiritual practices for the individual and community.

This simple admonition, if we take it to heart, requires us to ask of ourselves the most basic and probing of faith questions: What do such spiritual practices look like?

What are the processes that are taking place to transform me into Christ-likeness? I find the following pottery metaphor to be a wonderful image of the transformational process Ephesians 4: And, the place where it actually forms is a place of tension between the pressure applied from the outside and the pressure of the hand on the inside.

All that influenced my life. But, there are things that I believe in about myself, my faith in God and the love of some friends that worked on the insides of me. My life, like this pot, is the result of what happened on the outside and what was going on inside of me.

Life, like this pot, comes to be in the places of tension. Life comes to be when we learn how to avoid looking for answers and finally learn how to ask the questions that will bring us to life. She recognizes that it is in the tension that we are formed.

Words Short Essay on the Value of Truth Telling the truth is one of the biggest issues that parents face with their kids. We also face issues of truth, honesty, and honest opinion every day in our lives.

If one is seeking guidance for personal transformation into his or her best-self, the church is not normally high on the list of go-to institutions. Yet, throughout the New Testament we see the various communities encouraged, admonished, and reminded to embrace this and similar practices as signs of their identity in Jesus Christ Rom.

Over the scope of church history small faith communities and reform movements have seen the blessings of such practices and sought to employ them for their community. In the Rule of St. Benedict he echoes the Ephesians passage: Do not aspire to be called holy before you really are, but first be holy that you may truly be called so.

Do no love quarreling; shun arrogance. Respect the elders and love the young. Pray for your enemies out of love for Christ. If you have a dispute with someone, make peace with that person before the sun goes down.

Our church history also reminds us of the many ways these practices of mutual accountability have been abused and abusive. In the loss of these practices we have also lost their gift to the church.

We have created a culture in which conflict is viewed as destructive and un-Christian, rather than a natural result of the diverse members of the Body of Christ expressing their individual needs and opinions.

Because we have attached a negative value to conflict, to then have conflict in the church is to have failed to be good Christians. This negative valuing of conflict extends to our personal relationships as well.

This ultimately means that the conflict and anxiety present in any relationship, be it between friends, family, or within the institution, is considered failure.

We do not like to admit failure and therefore rather than speaking the truth in love, which we assume will escalate the conflict, we tend to ignore the conflict and hope it goes away; which of course it does not but rather becomes an ever present anxiety running through all relationships.

In my experience, whether it is laity or clergy, we do not practice or even think in terms of speaking the truth in love with our neighbor. Unless a person has participated in therapy, spiritual direction, a twelve-step group, or some such relationship of mutual accountability then speaking the truth in love is a foreign concept, and something of which to be suspicious.

Because we do not know how to deal with anxiety and conflict, personal or corporate, the anxiety and conflict will always rise to the surface and create more wounds. Our unwillingness to employ our biblical practices so as to mature into the Body of Christ simply reinforces and justifies our conflict avoidance.

This issue is larger than our local congregations and our declining denominations. Whether we have forgotten these practices or are afraid to employ them, the result is the same; we have given over the good news and the prophetic voice of the church to the social sciences and self-help section of the local bookstore.

To be clear, I am not advocating a rejection of the therapeutic community, just the opposite. I am advocating that the church remember the rich therapeutic—salvific—gifts in its possession.

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Frankly I am, at times, amazed at the willingness of the churched to be in and propagate such a dysfunctional and hurtful system.

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Essay speaking truth

Holy books of all people enjoin upon man to speak the truth. Liars are threatened with dam nation and the tortures of hell. Voices of Democracy 7 (): 21‐46 Phillips‐Anderson 24 While on a speaking tour through Massachusetts, New York, Pennsylvania, and Ohio in the spring of , Truth visited the home of Marius and Emily Robinson in Salem, Ohio.

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