Compromise, a word we hear in politics and we think it is a good thing.
What about compromise in relationships and marriages?
It sometimes seems not only neccessary but important in these areas. However, compromise is the cancer of the church and we must rid Christ’s body of it.
Some slippery steps to spiritual compromise include; the failure to purpose in our hearts to do the right thing, underestimating evil, failure to consider the costly consequences and a deliberate choice to give in to sin.
When then does spiritual compromise happen?
When we view salvation as a human endeavour rather than a gift from God, compromising is most likely to be our lifestyle. Many think salvation is by works and try to do it all by their own ability and in so doing break the standards God expects of us.
Spiritual compromise also happens when we are impatient with God. Many are they who want it now or never and done their way. Because of such attitudes we have compromised Christian virtues and followed the way that leads to destruction. Once we get into a hurry to fix it our way and fast, we expose ourselves to spiritual error. Waiting on God is hard but it always pays off. Isaac will always be better than Ishmael. Spiritual shortcuts most often than not will lead to compromise. It is therefore neccessary to cultivate self discipline for the purpose of godliness.
When you always want to please people, you will always end up compromising. You can’t live a life that pleases everyone. Many are they that have bent the rules just because they want to please everyone. Pleasing everyone most times causes one to compromise. Many youngsters have compromised their dignity to please their boyfriends or girlfriends. A life aimed at pleasing everyone, is a life filled with compromises.
Spiritual compromise also happens when we want a “user friendly God” who will do things our way and in our time and when He fails to, we resort to compromise. We can’t negotiate with or manipulate God to get what we want. It’s about God’s ways and His will and not the other way round. All we need to avoid compromise is to submit to the will of God. The foolishness of God is wiser than the wisdom of men, so submit to it no mater how “foolish” seems so as to prevent compromise from happening.
Spiritual compromise also happens when we choose to excuse sin and not own up to it. The story of Adam and Eve is a glaring example of refusing to own up to sin thereby compromising. Sin is a brat that no one is willing to own up to but we all have sinned and fallen short of God’s glory. If we say we are without sin, then we make God a liar. Let God be true and every man a liar. Our God nonetheless, is a merciful God ready to forgive those who confess their wrongs
We are vulnerable to spiritual compromise when the Lord’s ways with us involves trials. Often times we want to go straight into the promise land and not wander around the barreness of the wilderness and as result we start looking out for alternatives-compromise
Spiritual compromise has become very rampant. The way to destruction always seems right. It always feels right when compromising because we have justifications in our minds but compromise is the cancer of the church and must be killed off the body Christ. It’s either right or wrong, never inbetween
However, it is not enough merely look at the historical reality that Muhammad s wives did not bear children in order to understand Muslim ideals of womanhood. Despite the fact that lack of children did not compromise the womanhood of Muhammad s wives theologically and juridically, Muslims symbolically referred to them as the Mothers of Believers. This symbolic title assigned to Muhammad s wives demonstrates the complex relationship between legal and theological Islamic discussions and the social mores of Muslim communities. By assigning the title of Mothers of Believers to Muhammad s wives despite the fact that most of them were not biological mothers, Muslims emphasized the social importance of motherhood in their understanding of womanhood. This disjoint between the biological and symbolic representation of Muhammad s wives highlights the tension often found between normative thought (Islamic law and theology) in Islam and Muslim practice. When studying normative Islamic sciences such as Islamic law one must always keep in mind that normative thought does not always translate into Muslim practice. In the case of oncofertility, whereas Islamic law might have an ambivalent attitude toward the new technology, Muslim attitudes might not be as ambivalent due to their particular social and cultural contexts where womanhood is defined by reproductive capacity. While Islamic law is not a necessary determinate of social mores and practice, it is nevertheless, a useful reference for normative discussion on fertility intervention technology. As with in vitro
There’s a way that seems right unto a man but the outcome is death.