Mental Illness – Comfort With these Words

The pastor who was my main ministry mentor and I served on his staff team for years lost his son to suicide some years ago. He writes from a place of experience and also a free-will view of creation. -Shel

(Thanks to Stacy Mongar for reposting this)

Having recently learned of Matthew Warren’s death, it seemed appropriate to post the thoughts of Pastor Ron Traub,

“Mental Illness: Comfort with the words

Having lost a son to suicide, Pastor Ronald Traub offers Godly insight and comfort to others who have also experienced the pain of losing loved ones to suicide.

By Ronald I. Traub, senior pastor of First Assembly of God

Jeremiah 8:22 (NKJV): “Is there no balm in Gilead, is there no physician there?” The prophet asked this question knowing that there was indeed a physician -even the Great Healer himself -who would apply the healing balm of His presence to our hurt¨ing souls. First Thessalonians 4 reminds us of the resurrection of the believers and concludes with this instruction: “Therefore encourage each other with these words” (v. 18, NIV). It is my desire that you, as a reader, will find comfort’in my words and story.

I grew up in a pastor’s home and at a very young age I felt a call to the ministry. I went to Bible college right out of high school and met the girl who would become my wife. After Bible College, we went into full-time ministry. Two beautiful children were born to us and joyful times were a part of our home as we had the privilege of raising them. After 35 years in the ministry, we had a great church, two wonderful children married to born-again spouses, and four beautiful grandchildren. Our son was an ordained minister with a master’s degree in counseling and was the dean of men at a Christian college. Our daughter worked in our church. Life was perfect. At times, when dealing with troubled families, I almost felt guilty.

Then … the phone rang. It was our daughter-in-law. Our son had just hung himself. In an instant, our perfect life was forever changed. Life will never be the same as it was before that phone call. Not a day has gone by in the last six years that we have not thought about Ron – many times crying out in pain to God; many times, asking thousands of questions and receiving few answers.

We have learned much over the last six years and are learning more each day. God did not do this. God had no purpose in this. This was not God’s will. He was not teaching us something or bringing discipline to us. This was not God’s plan for Ron or for us. Do not say to others when they are hurting, “God must have some purpose in this for you.” He had no purpose. He did not do this.

When depression comes on a believer, it is a lie from hell. Satan is a liar and the father of all lies, and he deceives a believer into thinking there is no hope, no peace, no way out. The believer listens to the lie and takes his eyes off the Lord who offers peach and joy and his all-sufficient grace. When suicide happens, the believer has believed the ultimate lie, that there is no hope.

So hear me again. God did not do this. He had no purpose in it. It was not meant to test us, to strengthen us, to discipline us, or to use us for God’s glory so that someone might get saved. God’s Son died for all people to get saved, my son did not have to die for people to be saved.

Having said that, let me assure you that God does desire now to get purpose for my life in this. He desire to take what hell meant as evil toward me and turn it for good in my life. If I let him use this, he will get glory for himself in my life and because of this. Certainly he could have intervened and stopped it. He could have healed and raised up my son from the coma of death. He could have sent someone to stop him or res¨cue him. Someone told us that Ron placed his life in God’s hands and He kept him.

If today you are in deep grief because of the loss of a loved one, God wants you to run to Him, experience His grace and His touch with the balm of Gilead and the hope of eternity he brings to the soul. If you do, God will grow you better and you will not grow bitter. Running to God includes finding a safe Christian community which will help you share the burdens. We are not meant to bear the burdens alone. The truth will set us free if we acknowledge the pain we are feel¨ing to those we can trust.

Suicide often comes because a person is in a deep depression. Depression is an illness. An organ of the body is sick. In this case, the organ that is sick is the brain. This is a mental illness. When depression causes suicide, the illness is fatal. This is so sad because suicide is always preventable. However, we have placed a stigma on mental illness. This is especially true in the church. We think that if we are believers we should always be joyful and at peace because we have our minds stayed on Jesus. People suffering from depression often do not feel free to ask of prayer. It is okay to ask for prayer if the organ that is sick is the heart, but not if it is the brain. If it is the brain, we must suffer silently without the benefit of support from our church. If a believer dies of depression because of suicide (never say a person committed suicide -like he committed some crime or unpardonable sin), we speak in shaming terms. We wonder if those left behind are feeling some sort of guilt or shame. We never have these thoughts if some young athlete dies playing basketball due to some detectable heart disease. We say he died because he had a bad heart. The suicide victim died because he had a sick brain. Our son was sick and his sickness took his life.

Scripture does not teach that suicide is a mortal sin ó with no forgiveness. This is not a moral failure or sin, but a faith failure. Like Peter who was walking on water until he took his eyes off Jesus and saw the wind and waves and began to sink, Ron’s faith failed. My son was walking with Jesus, but he got his eyes on his difficulties, which seemed over¨whelming. He lost sight of Jesus and His outstretched hand and he died. His sickness took from him the ability to think and choose. He did not choose to die. In that moment, his sickened brain gave him no choice but to die.

Remember that Satan has no power of life or death. This is God’s domain. Satan certainly cannot take a soul out of the hand of a loving God. God’s Word tells us that nothing can separate us from the Lord – not life, not death. One noted Christian counselor told us short¨ly after Ron’s death,” Ron’s life was not shortened.”
I sat up and asked what he meant. “Ron was only 30 years old”, I said.

He said, “Ron has eternal life and you cannot shorten eternal life.” Jesus told us that if we believed in Him, even if we die, we would live again. What a wonderful hope we have in Jesus.

Having said all of this, I want to say with certainty that suicide is never God’s plan, nor is He pleased with it. It is a falling short of the plan of God for that per¨son at the time and for his life. His faith failed. God was there desiring to rescue him, if only like Peter, as he was beginning to sink. He had cried out to Jesus, “save me!” Jesus waited to reach
out His hand and pick him up. Often, by that time, the person as already gone beyond the means of rescue. There were people Ron could have talked to. There was medicine available to control the depression. If only in society and the church we would lot make this illness so evil, as if anyone suffering from this illness somehow sinned. If I have high blood pressure, no one in the church cites me for a lack of faith. If I have depression and take drugs for it, there are all kinds of people ready to tell me that as a Christian I should not because these are controlling my mind; just trust the Holy Spirit, they say.

How do we recover when a loved one dies and his or her death seems so senseless and tragic? We must run to God who is our comfort and our Comforter. We must not hide our sorrow from our brothers and sisters in the Lord, but allow them to com¨fort us. We have made it this far because our church family, from around the world, held us in their arms. We were comforted every time someone said, “I am praying for you.” For months we literally ran to the mailbox each day to get our fix of comfort from the cards that kept coming. Those cards brought peace and healing to our hearts.

When you attempt to comfort someone who is grieving, do not try to make some sense out of the pain for them. Do not try to understand what they are feeling. Do not try to analyze. Do not tell them that God had some purpose. You don’t have to have the right words. Just let them know, you care. Sometimes just a hug is L enough. Let them know you are praying. At the same time, don’t be afraid to talk to them about their loved one. I want so much to talk about my son. I love him and was always proud of him. I love to hear how he touched lives. Sometimes people are afraid to talk about him because they think it will bring us pain. Of course it brings us pain, but to ignore him is even worse. There is a poem titled The Elephant in the Room. It speaks about an elephant in a room. No one wants to talk about it, but everyone is aware it is there.

THE ELEPHANT IN THE ROOM
There’s an elephant in the room.
It is large and squatting, so it is hard to get around it.
Yet we squeeze by with “How are you?” and “I am fine”…
And a thousand other forms of trivial chatter.
We talk about the weather.
We talk about work.
We talk about everything else
Except the elephant in the room.
We all know it is there.
We are thinking about the elephant as we talk together.
It is constantly on our minds.
For, you see, it is a very big elephant.
It has hurt us all.
But we do not talk about the elephant in the room.
Oh, please say his name.
Oh, please say, “Ronnie” again.
Oh, please, let’s talk about the elephant in the room.
For if we talk about his death,
Perhaps we can talk about his life.
Can I say, “Ronnie,” to you and not have you look away?
For if I cannot, then you are leaving me alone.. .in a room…With an elephant.
-Terry Kettering

I am on a crusade to help people with depression or any mental illness to understand that their illness is not a shameful thing, not a sin. There is hope. There is help. People struggling with depression need to be able to say, “I am sick and I need prayer and I need help”. If you are suffering and you need a doctor, get one. If you need medicine, take some. There is no condemnation to all who are in Christ Jesus.

If your loved one died of this illness by suicide, you need not feel shame or guilt. If she was a believer, she is with Christ. Please feel free to talk to us about your loved one. Please let Christ heal your wounded soul and restore your joy and peace.

Our family is growing in the grace of God. Our daughter-in-law has married a wonderful man who loves her and our two granddaughters. They are in the ministry reaching a lost world with the hope of Jesus. Our daughter and her family serve the Lord. My wife and I are receiving the grace of God each day and we long to see our son when we see Jesus on that eternal day.

Daily I am aware that the Lord gave and the Lord has taken away. The Lord did not refuse Ron, but received him when Ron placed his life in God’s hands. He took him. We rejoice in the name of the Lord.

There is a balm for the wound¨ed, sorrowful soul and there is a resurrection that brings hope. Be comforted with this hope.”

More On the Impossibility of Calvinistic Christian Psychotherapy, Richard Beck

Shel: yep.

More On the Impossibility of Calvinistic Christian Psychotherapy

http://experimentaltheology.blogspot.com/

Posted on 4.08.2013

 

I wrote a post last week about the theological impossibility of Calvinistic Christian psychotherapy. The basic idea was that Christian psychotherapy assumes that psychological well-being is intimately associated with, if not synonymous with, spiritual well-being, being reconciled and in intimate communion with God. More, given that Christian psychotherapy is, well,psychotherapy there is the assumption that the human agent–the client–has a capacity to make choices, decisions and changes that can move him or her toward that state of spiritual well-being, a reconciled relationship with God.

And yet, Calvinistic anthropology denies this agentic capacity, this ability through your choices and changes to move toward God and a state of grace. And in denying that capacity it seems that a Calvinistic Christian psychotherapy is rendered logically impossible. A person cannot do anything to move, in a decisive way, into a state of grace. And without attaining that state of grace full psychological well-being cannot be achieved. The therapist and client must wait upon the saving action of God. The therapist can pray for the client, but she can’t do therapy. At least not therapy that might produce rich and robust psychological outcomes.

Arminian anthropology, by contrast, grants a human capacity to make choices, decisions and changes that can decisively move a person toward union with God. This capacity is granted by the Arminian conviction that humans have free will and are expected to exercise that will in moving toward God. Because of this anthropology Arminian Christian psychotherapy is logically coherent. In an Arminian Christian psychotherapy the human efforts of both client and therapist are believed to be efficacious in moving the client toward God–toward spiritual well-being–which in turn profoundly affects and supports psychological well-being. This is not to deny the activity of the Holy Spirit in the therapeutic process. It is simply the recognition that beyond prayer therapy works as therapy, as human agentic activity that can move a person into a state of spiritual well-being. Basically, the relationship between seeking spiritual well-being and human effort in psychotherapy makes sense given how Arminians view human agency.

To make the logical issues here more clear, we can imagine three premises:

 The Therapeutic Premise:
Therapy involves human agents making choices and changes that lead to greater well-being.

The Well-Being Premise:
Psychological well-being is dependent upon being in a state of grace, a reconciled relationship with God.

The Anthropological Premise:

  1. Calvinistic Version: Human agency lacks the capacity to move a person into a state of grace, into a reconciled relationship with God.
  2. Arminian Version: Human agency is capable of moving a person into a state of grace, into a reconciled relationship with God.

If I was a better logician I probably could re-word these premises to tighten up the logical associations between them. Still, I think the basic idea is made clear. If you accept the the Therapeutic Premise, the Well-Being Premise, and the Calvinistic Version of the Anthropological Premise you have, what seems to my eye, a logical impossibility:

 Therapy involves making choices and changes to move toward greater well-being. Well-being is dependent upon being in a reconciled relationship with God. However, humans lack the capacity to make choices or changes to bring about being in a reconciled relationship with God. Therefore, the logical outcome: Therapy cannot improve well-being.

If, however, you are working with the Arminian Version of the Anthropological Premise you have something that is logically consistent and coherent:

 Therapy involves making choices and changes to move toward greater well-being. Well-being is dependent upon being in a reconciled relationship with God. Humans have the capacity to make choices or changes to bring about being in a reconciled relationship with God. Therefore, the logical outcome: Therapy can improve well-being.

Which brings us back to my conclusion from last week.

A Calvinistic Christian psychotherapy is an impossibility.

What Tempts Us…

Barna’s New Research Explores the Changing Shape of Temptation  from Your Journey Blog by Gary Rohrmayer

January 4, 2013 – It’s that time again—the end of one year and the beginning of another—when people resolve to make some changes in their lives. New Year’s resolutions are certainly nothing new—in fact, for many people, they are the same year after year. Making and breaking resolutions is something of a tradition. A new study from the Barna Group examines the temptations Americans say they most commonly struggle with—and how they resolve to deal with these moral and ethical lures.

The research reveals some new—and not so new—aspects to the temptations facing today’s adults. The research was conducted in conjunction with a book project from Todd Hunter called Our Favorite Sins.

Bu-010113-infographic-1d

 

Feminism Introduction for Dummies

If you want a great introduction to foundational feminism this talk by Joan Chittister will knock your socks off.  You might find out you agree with a majority of what she is saying.

Joan Chittister  spoke in Minneapolis November 1, 7:00 PM

The New Violence and Its Unexpected Victims

Joan Chittister is a member of the Benedictine Sisters of Erie, PA, and founder of Benetvision, a resource and research center for contemporary spirituality. She is the author of more than 40 books on church and society, peacemaking and social justice, and spirituality and the religious life, including The Gift of Yearsand The Radical Christian Life. She is co-chair of the Global Peace Initiative of Women, a partner organization of the U.N., which facilitates a worldwide network of women peace builders. She holds an M.A. from the University of Notre Dame and a Ph.D. in speech communication theory from Penn State University.  
Co-sponsored by WomenSpirit
.

Sister Joan Chittister

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Having the Devil of a Time….

Shel – At Mercy Church we just finished a 3-part sermon on Sharing Jesus – Entering the Warzone.  Just came across this article from renowned Biblical scholar Ben Witherington III.

Having the Devil of a Time….

June 4, 2012 By Ben Witherington

It’s an old tension or conundrum, but still one worth pondering. On the one hand, it’s a mistake for the Christian to give Satan too much credit for what is going on. Some Christians find demons under every rock in the NT, and even talk about a demon giving them a cold etc. Of this sort of demonizing of everything that goes wrong in life, the NT shows no hint.

Indeed, it is worth noticing that Paul never even uses the word demon, save once (‘you cannot share in the table of demons and also the table of the Lord’). If Christ is the Lord of your life, Christian do not need to fear being possessed by demons. Pestered perhaps, bother or bewildered from the outside or even persecuted, pressured, and harmed perhaps, but not possessed, not spiritually endangered.

If you read Rev. 2-3 carefully you will notice that the powers of darkness are said to be able to harm believers physically, but not spiritually. They are protected spiritually. Greater is he who is within you than the forces that are in this world. Notice in Job 1-2 Satan is able to harm the body, but not the spirit of Job. That’s on the one hand.

On the other hand, we have plenty of evidence that Satan still wreaks havoc in the world. Jesus for instance talks about Satan. In Mark 4.15 it is Satan who comes and takes away the Word from the lives of those who’s hearts are like a well-trod path. In Lk. 22.31 Satan is said to be allowed to sift the disciples but Jesus has prayed for Peter so that his faith does not fail altogether, and when he repents and turns back to Jesus he is supposed to strength his fellow disciples.

In Ephes. 6.10-18 Paul is quite frank that we are in a struggle with the Evil One, who has fiery arrows and we must struggle to stand against the onslaught of the evil one in this evil age. In John 8.44 Satan is seen not merely as a tempter but as a liar and a deceiver, and the father of lies. Acts 26.18 says that pagans are under the power of Satan and need to be rescued, and indeed Lk. 10.18 makes clear that exorcisms were one form that rescue took in Jesus’ ministry. He was able to bind the Strong Man, and set his captives free. But the battle is definitely not over. Revelation records a threefold fall of Satan— from heaven to earth, from earth to the Pit, and from the Pit to the lake of fire. According to that book, Satan is alive and well on planet earth these days, and according to 2 Cor. 11.44 he has many disguises, even appearing as an angel of light. 2 Cor. 12.7 says that even Paul was harmed by a stake in the flesh courtesy of Satan. In 1 Thess. 2.18 Paul freely admits that while he wanted to come visit his converts, Satan prevented him from doing so.

Satan is no de-clawed cat or paper tiger in the NT. Indeed, 1 Peter 5.8 says he is a roving, roaring lion looking for someone to devour. He is regularly credited in the NT with schemes, plans, temptations, and harm. Rev. 2.9-10 even says Satan can throw a believer in jail, even leading to his death, but his soul is protected from harm. 1 John 5.18-19 says the whole world is under Satan’s power and control.

On the other hand, 1 John 2.13-14 says Satan can be overcome by believers, and that he flees when he is resisted if one turns to God. ( James 4.7).

C.S. Lewis once said it is perhaps the greatest trick or smoke screen or deception of Satan to convince people that they are too wise to believe in him. But at the same time, it is a mistake to give him too much credit as well. There is a balance between the extremes reflected in the NT, and this is in part because all of the writers of the NT believe they live in ‘this present evil age’ which, now that the Kingdom is breaking in, is passing away. Satan, after the death and resurrection of Jesus is fighting a rear guard action, for he has already lost the battle of D Day, and V-E Day is coming when Christ returns.

The believer then lives betwixt and between, overcoming evil with good, but not surprised or caught napping when temptation happens, wickedness has it’s day, believers suffer, and all is often not right with the world. The good news is— Christ has overcome the world, through faithful life and death and resurrection, and that is our recipe for overcoming as well.

Bishop John Howe on the work of the Holy Spirit

Tim has a great post, this:

Bishop John Howe on the work of the Holy Spirit

from Stand Firm by Timothy Fountain

The Holy Spirit will come in a new way.  He will come to glorify Jesus.  And when he comes, he will convict (or convince) believers that the world completely misunderstands sin, righteousness and judgement.

Martin Luther said that Jesus went on to give definitions of those three words that are radically different from what the world thinks they mean.

The world thinks of sin (if it believes in it at all) as “breaking the rules,” violating the commandments, doing bad things.  But in Jesus’s death on the cross, all of those sins are forgiven.  The one that remains is the refusal to accept his gift of forgiveness and believe in him.

The world thinks that righteousness is the opposite of sin – keeping the rules and doing good things.  Jesus said that our righteousness – our right standing before God – is not a matter of what we have done at all; it is a matter of what he has done on our behalf!

Jesus completed his work here on earth and went to the Father on our behalf.  Our righteousness is his finished work.

(If trust in his finished work is our righteousness, sin is our refusal to believe and trust in that finished work.)

The world thinks that judgment is what happens to bad people.  Jesus said that judgment happens to the ruler of this world, and it need not fall on anyone else.  That is good news!  The Holy Spirit glorifies Jesus by convincing people that such good news is true.

Commentary on John 16:7-11, from “Anointed by the Spirit.”

Fake Love, Fake War: Why So Many Men Are Addicted to Internet Porn and Video Games

Fake Love, Fake War: Why So Many Men Are Addicted to Internet Porn and Video Games  from Desiring God Blog by Russell Moore

OriginalYou know the guy I’m talking about. He spends hours into the night playing video games and surfing for pornography. He fears he’s a loser. And he has no idea just how much of a loser he is. For some time now, studies have shown us that porn and gaming can become compulsive and addicting. What we too often don’t recognize, though, is why.

In a new book, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, psychologists Philip Zimbardo and Nikita Duncan say we may lose an entire generation of men to pornography and video gaming addictions. Their concern isn’t about morality, but instead about the nature of these addictions in reshaping the patten of desires necessary for community.

If you’re addicted to sugar or tequila or heroin you want more and more of that substance. But porn and video games both are built on novelty, on the quest for newer and different experiences. That’s why you rarely find a man addicted to a single pornographic image. He’s entrapped in an ever-expanding kaleidoscope.

There’s a key difference between porn and gaming. Pornography can’t be consumed in moderation because it is, by definition, immoral. A video game can be a harmless diversion along the lines of a low-stakes athletic competition. But the compulsive form of gaming shares a key element with porn: both are meant to simulate something, something for which men long.

Pornography promises orgasm without intimacy. Video warfare promises adrenaline without danger. The arousal that makes these so attractive is ultimately spiritual to the core.

Satan isn’t a creator but a plagiarist. His power is parasitic, latching on to good impulses and directing them toward his own purpose. God intends a man to feel the wildness of sexuality in the self-giving union with his wife. And a man is meant to, when necessary, fight for his family, his people, for the weak and vulnerable who are being oppressed.

The drive to the ecstasy of just love and to the valor of just war are gospel matters. The sexual union pictures the cosmic mystery of the union of Christ and his church. The call to fight is grounded in a God who protects his people, a Shepherd Christ who grabs his sheep from the jaws of the wolves.

When these drives are directed toward the illusion of ever-expanding novelty, they kill joy. The search for a mate is good, but blessedness isn’t in the parade of novelty before Adam. It is in finding the one who is fitted for him, and living with her in the mission of cultivating the next generation. When necessary, it is right to fight. But God’s warfare isn’t forever novel. It ends in a supper, and in a perpetual peace.

Moreover, these addictions foster the seemingly opposite vices of passivity and hyper-aggression. The porn addict becomes a lecherous loser, with one-flesh union supplanted by masturbatory isolation. The video game addict becomes a pugilistic coward, with other-protecting courage supplanted by aggression with no chance of losing one’s life. In both cases, one seeks the sensation of being a real lover or a real fighter, but venting one’s reproductive or adrenal glands over pixilated images, not flesh and blood for which one is responsible.

Zimbardo and Duncan are right, this is a generation mired in fake love and fake war, and that is dangerous. A man who learns to be a lover through porn will simultaneously love everyone and no one. A man obsessed with violent gaming can learn to fight everyone and no one.

The answer to both addictions is to fight arousal with arousal. Set forth the gospel vision of a Christ who loves his bride and who fights to save her. And then let’s train our young men to follow Christ by learning to love a real woman, sometimes by fighting his own desires and the spirit beings who would eat him up. Let’s teach our men to make love, and to make war . . . for real.

What You Enjoy Can Hurt You

What You Enjoy Can Hurt You

How to recognize and set limits

God created us to take pleasure in His creation. Through our senses—taste, touch, smell, sight, sound—we are able to take in a myriad of pleasures. A healthy spirituality relishes these pleasures. Our liturgical calendar is resplendent with feasts. Our greatest feast—Easter—is even celebrated with a 50-day festival.

On the other hand, danger comes when one of these pleasurable activities drifts toward excess. We can become addicted—a word that used to be applied only to abuse of alcohol or drugs, but now describes dependence on many substances and behaviors (shopping, television, Internet, gambling, etc). Today, we realize that addictions (dependencies) can occur in a variety of behaviors, all of which share one thing in common: they are designed to bring about pleasure. A healthy spirituality, however, is all about balance. That’s why the 50-day Easter season we mentioned above is preceded by a 40 day period of fasting during the season of Lent.

The effect of excesses can be subtle. Thomas Keating, a Trappist monk, points out that those of us who are not involved in “obvious addictions” often fail to realize many of our behaviors are compulsive and we are “blissfully unaware of how powerless we are because we can usually fulfill the basic obligations of life.”

So just what are we to do with these itches, these micro-addictions, disordered behaviors and unhealthy habits? Let’s look at some strategies:

Recognize and honor your limits

If we have a particular weakness for any of these pleasures, we should recognize it, embrace it, and announce it to others: “I’ll have a beer with you but don’t let me order a refill!” “I love the mall but make sure I stop at $__.” “Ooh that dessert looks good … just cut me a sliver though.” If you recognize your limits and embrace them, you can proudly announce them to others so the whole world can see what it already knew—that you, like all other people, are broken.

Pray regularly

Practice an extended period of private prayer, reflection, meditation, pondering, percolating – whatever you want to call it. But do something on a regular basis to engage in a conscious dialogue with your inner self and with God. If every waking moment is crowded with input and stimulation, your soul’s voice is being drowned out. You’ll eventually begin to experience spiritual numbness … a blasé feeling. Without prayer, you run the risk of avoiding issues that may lead you to self-destructive thoughts, feelings and behaviors.

Be honest and contrite

Our disordered actions are bad enough. The only thing worse is the denial, rationalization, lying and callousness that we often engage in to cover them up. The wall of self-righteousness prevents us from encountering God’s mercy, which He is always ready to offer to us. Contrition and honesty remove the bricks of the wall of righteousness so it eventually collapses, allowing God’s mercy to flow in. The solution is not to beat ourselves up over our failures but to simply, contritely and honestly admit we are broken and need fixing.

Practice charity and self-sacrifice

One of the most effective ways of overcoming self-indulgent behaviors is to focus less attention on yourself and more on the needs of others. Service to others forces us into a selfless mode. When we engage in charitable works, our spiritual itch lessens. Why? Not simply because we are keeping busy, but because we itch in the first place as our spirit transcends the narrow borders of our own life.

Get involved with a faith community

We need a faith community to challenge us to grow into who we are called to be. Too many faith communities settle for being places where everybody feels good. A true faith community proclaims the Gospel of Jesus which begins, at least in the Gospel of Mark, with the words, “Repent!” The Gospel is all about conversion—change of heart and mind. Faith communities that are alive challenge us to do the hard work needed to discover the only salve that will heal us—the grace of our Lord Jesus Christ.

Change your routine

Often we can avoid trouble by physically removing ourselves from troublesome places and conditions. Too often we let our inner kids run wild in the candy stores of life. If you’re spending too much time on the Internet, watching TV, engaging in social media or playing video games, then you literally need to get out of the house. If you can’t avoid the box of donuts in the lunch room at work during your break, head out the door for a 10 minute walk. You won’t be able to engage in unhealthy behaviors if those behaviors reside in another “zip code.”

Practice disorder displacement

You can displace negative behaviors by replacing them with positive behaviors. One of the most effective ways to do this is by focusing on gratitude. Often, when I feel compelled to engage in some behavior that is vapid at best and negative at worst, I make a gratitude list. I make a list of all the things I am grateful for. Once you start, it’s hard to stop. You quickly begin to realize just how blessed you are and how grateful you are for these blessings. Before you know it, the gratitude has literally displaced any feelings of discontent.

Desires are not bad, but they can cause us to lose balance in life if left unchecked. Practicing moderation—setting limits—is the key to spiritual wellness. Living in moderation is a counter-cultural statement in a consumerist society that screams “Super-size me!”

Setting limits does not reduce your capacity for joy nor does it enslave you. Rather it sets you free to enjoy life more fully and more deeply.

Excerpt from 7 Keys to Spiritual Wellness (Loyola Press, 2012). Reprinted with permission of Loyola Press. To order copies call 1-800-621-1008 or go to www.loyolapress.com/keys.


Joe Paprocki, DMin, is national consultant for faith formation at Loyola Press. He has 30 years of experience in ministry and has taught at many different levels. Paprocki is a popular speaker and the author of numerous books, including  A Well-Built Faith.

The Forgotten Beatitude: Part I from Reimagining Church by Frank Viola

The Forgotten Beatitude: Part I

 “Blessed is the person who is not offended by me.”

~Matthew 11:6

To be offended means to stumble or trip. The Scripture tells us that Jesus is a rock of offense . . . or a rock of stumbling . . . to the disobedient (1 Pet. 2:8). In His earthly days, the Lord Jesus was constantly offending the religious establishment.

But in the above text, Jesus has someone else in mind. He’s speaking to His followers: “Blessed are you, my followers, when you are not offended by me.” The context bears this out.

John the Baptist was utterly loyal to Jesus. He walked a life of total self-denial. He gave everything up for his God. And now he is in prison.

We have no record that the Lord ever visited him there. So John is questioning and doubting. He’s probably thinking, “Was it really worth it? I lived my whole life to pave the way for the Messiah, and now I’m in prison. The kingdom hasn’t yet come.”

John is wondering and wavering; he’s tempted to stumble at his Lord. So he sends word to Jesus asking, “Are you really the one who was to come? Or should we expect another?”

Again, Jesus doesn’t visit John. He instead sends this answer to him via his disciples:

…. read the rest here: http://frankviola.org/2012/02/27/theforgottenbeatitude/

John Stott on the Self-Substitution of God

Stott on The Self-Substitution of God from Desiring God Blog by Michael Johnson

Shel Boese ( Shelby Boese ): Many people get the subsitutionary atonement theory wrong – many fundamentalists miss the right emphasis and focus on wrath – many who regret this view outright (and wrongly so) are rejecting the fundamentalist versions.
Original

We strongly reject, therefore, every explanation of the death of Christ which does not have at its centre the principle of ‘satisfaction through substitution’, indeed divine self-satisfaction through divine self-substitution.

The cross was not:

a commercial bargain with the devil, let alone one which tricked and trapped him;

nor an exact equivalent, a quid pro quo to satisfy a code of honour or technical point of law;

nor a compulsory submission by God to some moral authority above him from which he could not otherwise escape;

nor a punishment of a meek Christ by a harsh and punitive Father;

nor a procurement of salvation by a loving Christ from a mean and reluctant Father;

nor an action of the Father which bypassed Christ as Mediator.

Instead, the righteous, loving Father humbled himself to become in and through his only Son flesh, sin and a curse for us, in order to redeem us without compromising his own character.

The theological words ‘satisfaction’ and ‘substitution’ need to be carefully defined and safeguarded, but they cannot in any circumstance be given up. The biblical gospel of atonement is of God satisfying himself by substituting himself for us.

 

John Stott, The Cross of Christ (Downers Grove, IL: InterVarsity Press, 1986), 159-160.

Emphasis and formatting mine.