If I had a dollar for every person who I've seen hurt by the church, or who told me about how a similar hurt drove them out of Christianity, I could likely begin my future missions work today with little, if any, fundraising.

Now, there is a certain degree to which the severity of pains suffered at church are inflated simply because of the nature of the church. This is a place that people invest deeply in, where we are encouraged to consider each other family, where we look at the love described of Christ and then find our fellows to fall so short of that mark. But rather than belittling these concerns, this should highlight the fact that the blows do happen, and they stand in stark contrast to Jesus' description that "by this all men will know that you are My disciples, if you have love for one another" (John 13:35 NASB). But what can we do?

In 1 Corinthians 8, Paul is explaining that there are some things the mature Christian can do and environments they can enter because they have come to know Christ well enough to discern a healthy way to do so, but there are other Christians who may, even if mature in other ways, struggle with those particular things and environments. Now, this is not the specific nature of the examples I gave above, but the principle he then describes still applies: we, as Christians, need to consider the spiritual well-being of those around us as more important than ourselves.

Neither I, nor Paul, argue that we should let sin reign in the church just so we can hopefully keep the people comfortable with that sin around long enough that they might catch religion. But when someone who needs a word of advice or correction is approached in a painful way because the one approaching is not comfortable doing it in a way that is healthy for the recipient, that is a problem. When the deacon puts the goals and expectations of their own little area of ministry over the needs of the body or even the needs of an individual within that body, that is a problem. When we drive someone out and openly condemn them because they, while holding sound doctrine and a visibly growing relationship with Christ, don't practice Christianity in the exact way we want it practiced, that is a problem. We have this understanding, that I've heard attributed to a number of church fathers, that withholding resources that we have in abundance is the same as stealing from those who need those resources; is that not true also of withholding a word of comfort or an apology or a promise to correct errors, when we have the full power to do so and a brother or sister is in need of it?

Paul tells us to put others in the body before ourselves, to the point that we may even have to give up things that we know we don't do in sin, if it helps someone else not fall into sin. And he tells us in Romans that this is done in line with the example set by Christ. Consider:

Christ gave up Heaven, He gave up all status and glory and authority to accept us. In the end He regained all of it, but Christ gave up everything that was rightfully His in order to accept us. If we are to accept our brothers and sisters in Christ just as Christ has accepted us, then we need to set aside our preferences and our desires and our comforts whenever they would hinder the spiritual health of those around us. But the example Christ gave isn't even limited to those in our family of faith. After all, everyone Christ died for was an enemy of God when He died. Following the example of Christ means spreading this love even to those who are not in the church, even to those who would oppose the church, even to those who would kill us given the chance, just as Jesus loved those who mocked Him as He hung on their cross. Jesus, having just told His followers to love even their enemies, observes:

It is not enough to simply try to do these things, however. We cannot love each other perfectly, but Christ can love perfectly through us. We cannot build the perfect church through our own efforts, for "unless the LORD builds the house, they labor in vain who build it" (Psalm 127:1a NASB). We must allow God to change our hearts, guide our relationships, love those around us with our hands and our mouths and our feet and our resources.

Today's reading, across the multiple sources I use, included Psalm 126, Luke 6:20-26, 1 Corinthians 7:25-31, 1 Samuel 2:1-11, and Romans 15:1-13. But I accidentally read the wrong page at one point and, instead of reading the last two, actually read 1 Samuel 2:12-21 and Philippians 4:10-23. But this accident on my end worked out pretty well.

Psalm 126 is about God pouring out His blessings on His people again. It talks about God restoring the fortunes to Zion (in the ESV, some other translations use language about returning from captivity), but it is surprisingly vague about what kinds of blessings God offers. Many of the psalms have a direct object in mind: destroying Israel's enemies, pulling the author through a dark period, something fairly specific. But not this one. And the wording of the ESV may encourage a view that the fortunes God provides are, well, either fortune (in cash) or fortune (in success).

It is true that God sometimes blesses people with these things, but the rest of my reading was very keen on removing that as a first, or even as any form of, expectation.

Both Psalm 126 and the passage from Luke (which came from different parts of my reading plan unrelated to each other), as shown above, end on the promise that those who sow in reaping shall harvest in joy. But while the psalm begins with citing God's favor, Jesus in Luke has just called the poor, the hungry, those who weep, and the despised "blessed." While the specific verses in 1 Corinthians were mostly Paul's advice about whether or not to change one's marital status after becoming a Christian, the chapter has a general thrust about glorifying God with the circumstances one has in light of the form of this world passing away, instead of concerning oneself with radically change them. The portion of Philippians was concerned with how Paul has learned to be content with all circumstances and is now urging his readers to mirror that. And 1 Samuel was a cautionary section, about God opposing priests who put their own appetites and desires above their service to God and His commands.

While yesterday's reading was all about leaning on God for rest, today was all about leaning on God for so much more. His greatest blessing, in the end, is Himself. God is with us; when we mourn we can cry to Him, He provides when we are poor and hungry, He is making all things new and working in our circumstances to bring restoration to all things, He is our source of contentment.