The worst thing you can do for your loved one caught in alcoholism or addiction is to help the person continue in the deception that he or she is OK. Your best course of action is to speak the truth in love (see Eph. 4:15) and don't allow him or her to escape the consequences of wrong behavior.
Neil T Anderson
Pagan philosophers set up reason as the sole guide of life, of wisdom and conduct; but Christian philosophy demands of us that we surrender our reason to the Holy Spirit; and this means that we no longer live for ourselves, but that Christ lives and reigns within us (Rom 12:1; Eph 4:23; Gal 2:20).
... the Apostle Paul says that we are sealed in the Spirit (cf. Eph. 1:13); since we have in the Son the image of the Father, and in the Spirit the seal of the Son. Let us, then, sealed by this Trinity, take more diligent heed, lest either levity of character or the deceit of any unfaithfulness unseal the pledge which we have received in our hearts.
T]he church is not a place. It's not a building. It's not a preaching point. It's not a spiritual service provider. It's a people - the new covenant, blood-bought people of God. That's why Paul said, 'Christ loved the church and gave himself up for her' (Eph. 5:25). He didn't give himself up for a place, but for a people.
It is absurd to think that anything in us could have the least influence upon our election. Some say that God did foresee that such persons would believe, and therefore did choose them; so they would make the business of salvation to depend upon something in us. Whereas God does not choose us FOR faith, but TO faith. "He hath chosen us, that we should be holy" (Eph. 1:4), not because we would be holy, but that we might be holy. We are elected to boldness, not for it.
Provide yourself with such work for your hands as can be done, if possible, both during the day and at night, so that you are not a burden to anyone, and indeed can give to others, as St. Paul the Apostle advises (cf. I Thess. 2:9; Eph. 4:28). In this manner you will overcome the demon of listlessness and drive away all the desires suggested by the enemy; for the demon of listlessness takes advantage of idleness. 'Every idle man is full of desires' (Prov. 13:4 LXX).
Tremble with awe, O men! The insults God suffered for the sake of our salvation you too must endure! God is slapped on the face by the basest of slaves (Jn. 18:22). He gives you an example of victory, yet do you refuse to undergo this at the hands of a man of like passions as yourself? You are ashamed of becoming an imitator of God (Eph. 5:1), how then will you reign with Him and share in His glory in the kingdom of heaven if you do not endure that man?
Symeon the New Theologian
Our requests are necessary expressly to strengthen our faith, through which alone we can be saved. 'By grace are we saved through faith' (Eph. 2:8). 'O woman, great is your faith' (Mt. 15:28). For this reason the Lord made the woman pray earnestly, in order to awaken her faith and to strengthen it.
John of Kronstadt
Grace comes immediately to meet some of those who strive, giving them assurance of the earnest of their inheritance (cf. Eph. 1:14), letting them taste the promised prizes, as if stretching out a loving hand to welcome them and anointing them for further struggles. With others, however, grace waits for the end of the struggle, and prepares for them the crown of patience as well. As one of the God-bearing Fathers says, 'Some receive holy rewards before their labours, some during labours, and some when they depart' (St. John Climacus).
Love is the all-or-nothing of the kingdom of God. Above all we are to love (Col. 3:14; 1 Peter 4:8). Everything we do is to be done in love and, thus, communicate love (1 Cor. 16:14). We are to imitate God by living in Christlike love (Eph. 5:1""2), and if we do this, we fulfill the whole law (Matt. 22:37""40; Rom. 13:8""10). If we lack this, everything else we do is devoid of kingdom value, however impressive it might otherwise be (1 Cor. 13:1""3).
Gregory A. Boyd
Just as in a physical body the operation of one member contributes to the good of the whole body, so it is in a spiritual body such as the Church. And since all the faithful are one body, the good of one member is communicated to another; everyone members, as the Apostle says, of one another [Eph 4:25]. For that reason, among the points of faith handed down by the Apostles, is that there is a community of goods in the Church, and this is expressed in the words Communion of Saints.
One faith, St. Paul writes (Eph. 4:5). Hold most firmly that our faith is identical with that of the ancients. Deny this, and you dissolve the unity of the Church ... We must hold this for certain, namely: that the faith of the people at the present day is one with the faith of the people in past centuries. Were this not true, then we would be in a different church than they were in and, literally, the Church would not be One.
Consider the generosity of our Savior: what He acquired by dying becomes ours by eating. As often as we receive this Sacrament with proper dispositions, we make our own the fruits of all the labors, injuries and sufferings of His life, especially those borne at the time of His passion and death. Just as the power and the sensations of the head reach all the members of the body, in the same way, because Christ is "the head of the Church which is His Body" (Eph. 1:23), the treasures of His grace are made abundantly available to all who through charity are one with Him as living members.
Louis of Granada
Total surrender to the will of God actually is sacrificing oneself as a burnt offering to God. The proof of this state is dying to oneself, - to one's own opinions, wishes and feelings or tastes, in order to live by Divine intellect, in conformity with the Divine will and in partaking of God. In the forefront of this endeavor is our Lord and Savior. He surrendered the whole of Himself to God the Father, and us in Himself, 'For we are members of His body, of His flesh, and of His bones' (Eph. 5:30). So let us hasten in His footsteps?
How can it be other than right to worship the Body of the Lord, all-holy and all-reverend as it is, announced as it was by the archangel Gabriel, formed by the Holy Spirit, and made the Vesture of the Word? It was at any rate a bodily hand that the Word stretched out to raise her that was sick of a fever (Mk. 1:31): a human voice that He uttered to raise Lazarus - the dead (Jn. 11:43); and, once again, stretching out His hands upon the Cross, He overthrew the prince of the power of the air, that now works (Eph. 2:2) in the sons of disobedience, and made the way clear for us into the heavens.
John of Kronstadt
I recall once seeing a commentary advertised as having been written in prison without recourse to other commentaries and by reliance on the Holy Spirit alone. I doubt whether those last two phrases are complementary. If God has set teachers in the church (1 Cor. 12:28; Eph. 4:11) and many have written books, can good come out of ignoring them, let along parading that ignorance as glorifying God? God's work is never a one-man show. The one who represents the visible part of the iceberg must ever ackowledge his or her debt to others. I like to remember that the First Epistle to the Corinthians was from Paul and Sosthenes (1 Cor. 1:1) and that the Epistle to the Colossians was from Paul and Timothy.
Known unto God are all His works from the beginning of the world' (Acts 15:18). From the beginning God purposed to glorify Himself 'in the Church by Christ Jesus, throughout all ages, world without end' (Eph. 3:21). To this end, He created the world, and formed man. His all-wise plan was not defeated when man fell, for in the Lamb 'slain from the foundation of the world' (Rev. 13:8) we behold the Fall anticipated. Now will God's purpose be thwarted by the wickedness of men since the Fall, as is clear from the words of the psalmist, 'Surely the wrath of man shall praise Thee: the remainder of wrath shalt Thou restrain' (Ps. 76:10).
Arthur W. Pink
We do not teach and practice community of goods but we teach and testify the Word of the Lord, that all true believers in Christ are of one body (I Cor. 12:13), partakers of one bread (I Cor. 10:17), have one God and one Lord (Eph. 4). Seeing then that they are one, ... it is Christian and reasonable that they also have divine love among them and that one member cares for another, for both the Scriptures and nature teach this. They show mercy and love, as much as is in them. They do not suffer a beggar among them. They have pity on the wants of the saints. They receive the wretched. They take strangers into their houses. They comfort the sad. They lend to the needy. They clothe the naked. They share their bread with the hungry. They do not turn their face from the poor nor do they regard their decrepit limbs and flesh (Isa. 58). This is the kind of brotherhood we teach.
The first help to prayer is our only Mediator and Advocate, Jesus Christ, the Son of God, 1 John 2:2. He is pleading our cause before God, when we are hardly able to express what we want; who is therefore called the Word of the Father, because God, by him, has discovered his will to us; as he is also called 'the Mediator, ' because he solicits our cause before God. When Moses complained that he was of slow speech, and a slow tongue, that so he might avoid carrying the commanded message to Pharaoh, God tells him, 'Aaron thy brother can speak well, he shall be to thee instead of a mouth.' Se we also, when we shall pray, are dull, and slow of speech, and therefore must fly to Christ, our heavenly Aaron, who is to us instead of a mouth. Therefore Christ commands us to pray in his name, who is our eternal High-priest, 'having an everlasting priesthood, ' (Heb. 7:24, ) 'interceding for us, ' (Rom. 8:34, ) 'in whom we have boldness, ' and access with confidence by the faith of him, ' Eph. 3:12.
Christ is God (Rom. 9:5). Jesus is Lord (Rom. 10:9, 12-13; 14:5-9; 2 Cor. 4:5; 12:8-10; Phil. 2:9-11 [expressly after the Resurrection]; Col. 2:6; 1 Tim. 6:3; Titus 2:13 [where he is called God and Savior]; Heb. 1:3-14). Christ is the image of God (2 Cor. 4:4; Col. 1:15), in the form of God (Phil. 2:5). The fullness of God dwells in him (Col. 1:19; 2:9). He is in God (Col. 3:3). God and Christ are often coupled together (2 Cor. 10:4-6; Col. 2:2; 1 Tim. 5:21; 2 Tim. 4:1; Heb. 13:20), as is the Lord Jesus Christ with our God and Father (Rom. 15:5-7, 8; 1 Cor. 8:6;2 2 Cor. 1:3; 11:31; Eph. 1:3; Col. 1:3; 1 Thess. 3:11, 13; 5:23; 2 Thess. 1:5-10; 2:16; 3:5).
The husband is the head of the wife just in so far as he is to her what Christ is to the Church - read on - and give his life for her (Eph. V, 25). This headship, then, is most fully embodied not in the husband we should all wish to be but in him whose marriage is most like a crucifixion; whose wife receives most and gives least, is most unworthy of him, is - in her own mere nature - least lovable. For the Church has not beauty but what the Bride-groom gives her; he does not find, but makes her, lovely. The chrism of this terrible coronation is to be seen not in the joys of any man's marriage but in its sorrows, in the sickness and sufferings of a good wife or the faults of a bad one, in his unwearying (never paraded) care or his inexhaustible forgiveness: forgiveness, not acquiescence. As Christ sees in the flawed, proud, fanatical or lukewarm Church on earth that Bride who will one day be without spot or wrinkle, and labours to produce the latter, so the husband whose headship is Christ-like (and he is allowed no other sort) never despairs. He is a King Cophetua who after twenty years still hopes that the beggar-girl will one day learn to speak the truth and wash behind her ears.