Having grown up in a church that has a strong reformed background, and now attending a similar (but less legalistic) Dutch reformed church, I have often heard sermons explaining the Ten Commandments. However, I don’t recall ever hearing or reading anything that made connections to the Decalogue as a guide for man to reflect the image of God in us. Instead, I was always taught to obey the law because God’s holiness demanded it. Recently, I heard a sermon series on the Ten Commandments highlighting both the prohibitions of the laws as well as the freedom in following these commands- which had a significant impact on how I view the Law.
In a similar way, reflecting on the Decalogue as a way to manifest the image of God in which we were created, through the keeping thereof, is already beginning to impact my theology; in time, I suspect, this will produce change in my life also. Most significant at this point is simply the realization of how permeating the image of God is, both in Scripture and life. Writing this now, I can say to myself, “Yeah, d-uh, of course”, but until reading this chapter in Mangano I guess I really never thought about it. God gave us boundaries to live within, and by living within these limits we mirror God in specific ways. There is a great sanctity to the way we live life and treat God and other human beings.
This, of course, Mangano expands in the next chapter. The image of God ought to be reflected in our relationships- with our parents, spouse, kids, siblings, community. This all sounds right and good, but as I wrote a number of weeks ago, how often do I actually reflect on this? How often is this a topic of conversation, even among Christians? I think I, and perhaps this is true across the board, tend to think mostly in terms of becoming more like Christ, of being conformed into the image of God’s Son. Speaking along these lines, while true, misses that point that I already AM made in the image of God and I DO bear that image, as distorted as I may have made it. God is now at work in me to restore that image to its intended beauty.
So where do I go from here? I really need to consciously meditate on the reality of bearing the image of God. How do the traits of knowledge, righteousness, and holiness factor in my daily walk…or not? Surely they reflect how I ought to live before God and man. Furthermore, I think it would be beneficial to talk about this issue with others, sharing what I have learned and gleaning from them what they know.
Wednesday, October 29, 2008
Journal 7
I was just reading over the notes sent to me from last class, and something jumped out at me from the discussion on the book of Ephesians: there’s freedom in sharing joy with others rather than being envious. This comes in the wake of a crushing two-game defeat in the board game Settlers of Catan. I have a really competitive nature; I hate losing. So the question hits hard: am I joying in the happiness of others? I should be able to, especially in this instance since this is just a board game. However, the sinful passions of my heart dictate that somehow I am less of a man if I don’t win. I found myself quick to pout at my imminent second defeat; my attitude stunk. Therefore, I was disabled form sharing the joy my wife felt over her victories.
While this may seem like a petty thing that I ought to just get over, the realities of this inordinate desire spill over into other areas of my life. Why am I not more thrilled to see the blessing that God has showered on others and rejoice with them? Instead, the competitive and covetous desires of my heart are revealed in my attitude. I know this is wrong, and I usually try to deal with it by putting the lid on the proverbial pot. Of course, this is not ‘dealing with it’, and the issue will come up again next time…or, perhaps, not now that God has my attention.
There truly must be freedom in sharing in the joy of others. On the flip side, envy, covetousness, and the like are enslaving; they are blinding; these sins manifest insanity. I do not want to be ruled by these desires. I want to live freely in the joy of community.
Although God did give man the mandate for mastery over creation, perhaps he also created man male and female- in community- so that our desires for mastery would be kept in check. Of course, the summary of the Law given later dictates that the way we are to live in community is to be governed by a love for others. Envy, greed, selfishness- these all fly in the face of establishing loving relationships. In truth they are forms of hatred, and are exhibited by a shaking of the fist in the face of God from whom all blessings flow. When I did not win tonight, in essence I was offended at my Father for His providence.
Satan laid a trap for me, and I fell into it, heart, line and sinker. But praise be to God He had another plan. He used this moment to check my selfish motivations. He has displayed His sovereign faithfulness in using this “petty” happenstance to mold me and shape me more into the image of His Son. I pray that, lesson learned, I will be on guard next time, and will take the time to rejoice in the victory of others.
I guess I ought to be going now- I need to ask my wife for forgiveness.
While this may seem like a petty thing that I ought to just get over, the realities of this inordinate desire spill over into other areas of my life. Why am I not more thrilled to see the blessing that God has showered on others and rejoice with them? Instead, the competitive and covetous desires of my heart are revealed in my attitude. I know this is wrong, and I usually try to deal with it by putting the lid on the proverbial pot. Of course, this is not ‘dealing with it’, and the issue will come up again next time…or, perhaps, not now that God has my attention.
There truly must be freedom in sharing in the joy of others. On the flip side, envy, covetousness, and the like are enslaving; they are blinding; these sins manifest insanity. I do not want to be ruled by these desires. I want to live freely in the joy of community.
Although God did give man the mandate for mastery over creation, perhaps he also created man male and female- in community- so that our desires for mastery would be kept in check. Of course, the summary of the Law given later dictates that the way we are to live in community is to be governed by a love for others. Envy, greed, selfishness- these all fly in the face of establishing loving relationships. In truth they are forms of hatred, and are exhibited by a shaking of the fist in the face of God from whom all blessings flow. When I did not win tonight, in essence I was offended at my Father for His providence.
Satan laid a trap for me, and I fell into it, heart, line and sinker. But praise be to God He had another plan. He used this moment to check my selfish motivations. He has displayed His sovereign faithfulness in using this “petty” happenstance to mold me and shape me more into the image of His Son. I pray that, lesson learned, I will be on guard next time, and will take the time to rejoice in the victory of others.
I guess I ought to be going now- I need to ask my wife for forgiveness.
Ephesians And The Created Order
When reading through the book of Ephesians while at the same time having the creation account bookmarked, one can’t help but notice the parallels and examples that Paul draws from the opening chapters of Genesis. In the most basic sense, Paul acknowledges that God created all things (3:9) and that all families of heaven and earth are named after Him (3:15). All things, Paul says, are placed under the authority of Jesus Christ (1:22).
Man, the crown of the creation, is made in the image and likeness of God (Gen. 1:27). This image was distorted through the Fall; therefore, Paul urges believers- those created in Christ for good works (2:10)- to “put on the new self, created after the likeness of God in true righteousness and holiness” (4:24). Paul mentions in the opening salutation of the letter that believers have been adopted as sons into the family of God (1:5), echoing the fact that Adam was recognized as being the “son of God” in Luke’s genealogy (Luke 3:38; cf. Gen. 5:1-3).
Drawing parallels to man’s position and calling in the Garden of Eden, Paul mentions that we have been given an inheritance in Christ, and have been given His Spirit as a guarantor until that inheritance has been realized (1:11, 14). He also recognizes the stewardship with which we were entrusted, a stewardship of grace (3:2). Furthermore, we are called to labor in the church for the building up thereof (4:28-9). As part of the delegation of our stewardship, God has lavished us the riches of his mercy and saving grace (1:8, 18-19, 3:16).
Moreover, Paul directly quotes from the institution of marriage in Genesis where a man is called to leave his family and cling to his wife, joining into a one-flesh union (5:31). This he parallels with the unity between Christ and His Church. This theme of unity has been woven throughout the letter by Paul who revealed the mystery of the inclusion of the Gentiles into the family of God. Through His death and resurrection, Christ made both Jew and Gentile one (2:14-15); we are now “members one of another” in Him (4:25). In this corporate unity we move forward, are conformed more and more into the image of Christ, and in Him are together fulfilling our cultural mandate established at creation.
Through the creation language and parallels that Paul uses in this letter (and elsewhere in Scripture), we see that even the creation, declared by God to be very good, was meant to point us forward to even greater realities and glory in Christ.
Man, the crown of the creation, is made in the image and likeness of God (Gen. 1:27). This image was distorted through the Fall; therefore, Paul urges believers- those created in Christ for good works (2:10)- to “put on the new self, created after the likeness of God in true righteousness and holiness” (4:24). Paul mentions in the opening salutation of the letter that believers have been adopted as sons into the family of God (1:5), echoing the fact that Adam was recognized as being the “son of God” in Luke’s genealogy (Luke 3:38; cf. Gen. 5:1-3).
Drawing parallels to man’s position and calling in the Garden of Eden, Paul mentions that we have been given an inheritance in Christ, and have been given His Spirit as a guarantor until that inheritance has been realized (1:11, 14). He also recognizes the stewardship with which we were entrusted, a stewardship of grace (3:2). Furthermore, we are called to labor in the church for the building up thereof (4:28-9). As part of the delegation of our stewardship, God has lavished us the riches of his mercy and saving grace (1:8, 18-19, 3:16).
Moreover, Paul directly quotes from the institution of marriage in Genesis where a man is called to leave his family and cling to his wife, joining into a one-flesh union (5:31). This he parallels with the unity between Christ and His Church. This theme of unity has been woven throughout the letter by Paul who revealed the mystery of the inclusion of the Gentiles into the family of God. Through His death and resurrection, Christ made both Jew and Gentile one (2:14-15); we are now “members one of another” in Him (4:25). In this corporate unity we move forward, are conformed more and more into the image of Christ, and in Him are together fulfilling our cultural mandate established at creation.
Through the creation language and parallels that Paul uses in this letter (and elsewhere in Scripture), we see that even the creation, declared by God to be very good, was meant to point us forward to even greater realities and glory in Christ.
Journal 6
Well, I suppose you could say we haven’t had the easiest transition moving to Philadelphia, but, yes, we are settling in and settling down, and things are getting along fairly smoothly- thanks for asking! Discussing God’s abundance in class, and the reminders to look out for it, certainly have helped to get through the rougher waters, so thank you for that encouragement and discipling. Focusing on the goodness of God when things in life get hairy- like concerns with our pregnancy- genuinely help to calm my spirits, paving the way for me to serve my wife more effectively, which, I believe, brings glory to God.
Being mindful of the abundance with which God showers us almost seems counterintuitive in a sense. In a world that is not safe, having someone bless us so incessantly seems out of place- but then I am looking at life from the opposite perspective that God wants me to see from. The life of blessing, joy, abundance- the life of life, really- is the way that is truly human because it is the way we were created to live having been made in God’s image.
Unfortunately, the sinful bent of our hearts is to hoard things for ourselves; the philosophy of the world is to “look out for number one” and that number one is naturally me. Therefore, outside of Christ, people live to bless themselves, not others- a trait that I, to my shame, still see so often in myself. Consequently, I tend to build walls of self-protection around my own little kingdom separating myself from others so I do not have to part with my “selfs”: self- glory, esteem, aggrandizement, pleasure, service, worth, you-name-it. Thus, I drive myself to live in secrecy, as did Dave from the Yalom reading. A choose to live in the dark where no one can enter in and jeopardize my safety or plunder my treasure. At least, there are remnants of this in me; since Christ shed His light in my heart I have a new desire- to know and be known, and to share the blessings that God has lavished upon me.
The world is a scary place- because of the corruption of greedy sin. But with the deluge of blessings my God rains down on me the fears and worries of this life are like dust in the wind. His yoke is easy and His burden is light! And a life of humble service to Him is far better than being locked away in my dark castle. What a blessing to have been set free from my own selfish captivity by the bounty of his saving grace.
Being mindful of the abundance with which God showers us almost seems counterintuitive in a sense. In a world that is not safe, having someone bless us so incessantly seems out of place- but then I am looking at life from the opposite perspective that God wants me to see from. The life of blessing, joy, abundance- the life of life, really- is the way that is truly human because it is the way we were created to live having been made in God’s image.
Unfortunately, the sinful bent of our hearts is to hoard things for ourselves; the philosophy of the world is to “look out for number one” and that number one is naturally me. Therefore, outside of Christ, people live to bless themselves, not others- a trait that I, to my shame, still see so often in myself. Consequently, I tend to build walls of self-protection around my own little kingdom separating myself from others so I do not have to part with my “selfs”: self- glory, esteem, aggrandizement, pleasure, service, worth, you-name-it. Thus, I drive myself to live in secrecy, as did Dave from the Yalom reading. A choose to live in the dark where no one can enter in and jeopardize my safety or plunder my treasure. At least, there are remnants of this in me; since Christ shed His light in my heart I have a new desire- to know and be known, and to share the blessings that God has lavished upon me.
The world is a scary place- because of the corruption of greedy sin. But with the deluge of blessings my God rains down on me the fears and worries of this life are like dust in the wind. His yoke is easy and His burden is light! And a life of humble service to Him is far better than being locked away in my dark castle. What a blessing to have been set free from my own selfish captivity by the bounty of his saving grace.
Anthropological Theology- The Flesh
I really appreciated the way Welch dissected Jay Adam’s anthropology. I suppose in reading the beginning of the article it was rather apparent to me that Adams’ view that the sinfulness of a regenerated man is somehow tied up in the body only doesn’t seem to jive with the rest of Scripture. Moreover, this doesn’t seem to fit into a reformed view of progressive sanctification. Adams does admit that there has to be a renewal of habits that a sinful body is entrenched in; however, this would easily lead to the excuse of, “my body made me do it”- a strong echo to Adam and Eve’s blame shifting in the garden.
I can understand Adams’ concern with the efficacy of the work of Christ in our hearts when we come to faith in God. However, I believe the imputation of righteousness to us, our justification, has to do with our legal status before the Judge rather than with the actual condition of our souls. As is postulated in the article, this does not necessitate a two-nature view of man. We have one nature that is perfectly righteous in Christ, one which must still await the full realization of the reality of this new state. Thus, while we have been proclaimed to be perfectly holy in Christ through His righteousness, our sinful hearts are undergoing a transformation, a reformation, a sanctification- a change in our condition, not state- which is worked out over time as the Spirit works in us as we battle against remaining sin in our hearts.
Therefore, Adams’ counseling methods look a lot more like works righteousness than the battle against sin that Paul wrestled over in Romans 7.
Because of the finished work of Christ on the cross, we have been liberated from the power of sin, but not from its presence. This is where the battle continues. Paul desired to know the power of Christ’s resurrection and the fellowship of his sufferings, in order that he might one day realize the perfection for which Christ had apprehended him.
The blessing that remains for us is that we, as Christians, are also adopted into the family of God when we are saved. Therefore, we do not have to fight the good fight of faith alone; we can pray for, encourage, admonish, teach, uphold, and build up each other in the faith as we strive to be holy as God is holy. And we all will one day be with Jesus in glory!
I can understand Adams’ concern with the efficacy of the work of Christ in our hearts when we come to faith in God. However, I believe the imputation of righteousness to us, our justification, has to do with our legal status before the Judge rather than with the actual condition of our souls. As is postulated in the article, this does not necessitate a two-nature view of man. We have one nature that is perfectly righteous in Christ, one which must still await the full realization of the reality of this new state. Thus, while we have been proclaimed to be perfectly holy in Christ through His righteousness, our sinful hearts are undergoing a transformation, a reformation, a sanctification- a change in our condition, not state- which is worked out over time as the Spirit works in us as we battle against remaining sin in our hearts.
Therefore, Adams’ counseling methods look a lot more like works righteousness than the battle against sin that Paul wrestled over in Romans 7.
Because of the finished work of Christ on the cross, we have been liberated from the power of sin, but not from its presence. This is where the battle continues. Paul desired to know the power of Christ’s resurrection and the fellowship of his sufferings, in order that he might one day realize the perfection for which Christ had apprehended him.
The blessing that remains for us is that we, as Christians, are also adopted into the family of God when we are saved. Therefore, we do not have to fight the good fight of faith alone; we can pray for, encourage, admonish, teach, uphold, and build up each other in the faith as we strive to be holy as God is holy. And we all will one day be with Jesus in glory!
Journal 5
Well, I can’t say I have ever really sat down to think about what my strengths and weaknesses are in terms of the flesh. I have found this a rather difficult assignment, mostly because what I might deem a weakness can easily be explained as a spiritual issue. I think.
I suppose noting my strengths is the easier half of this equation. I believe I have good organizational skills; I do well with maps and spatial orientation, and I have been blessed with a memory which is keen on remembering trivial information as well as able to digest and apply complex concepts (which might seem contradictory given the difficulty I am currently experiencing with this assignment!) I write well- although, I am not sure if this is a strength or simply a learned skill; however, I am not as competent at speaking my thoughts.
My biggest weaknesses, I think, are also my strengths; they can be my weaknesses if I trust in them, which, I gather, puts me into the realm of the spiritual rather than the physical. Also, I know I do have a rather weak stomach. When our baby is born, I don’t know how well I will handle dirty diapers or the flu! Not very well, I’m afraid.
Another idea that came to mind that may have some biological bearing, but seems blurred into the spiritual, is a propensity to physical attraction and lust. Of course, the desire for physical pleasure was created by God for our enjoyment in the right context and in moderation (in the case of food, etc.). However, whether by nature or by nurture I find myself to be easily swayed into sinning in this area of life. James says that wars and strife come from our desires for pleasure at war in our members (4:1). Is it possible that we have physical weaknesses that the Tempter taps into to lead us astray also? Is it possible that we, while not denying responsibility for our sinful choices and actions, have a propensity to sin in certain areas because of a physical deficiency or weakness? I’ll have to sleep on that question.
Well, having slept on that, I still am no closer to an answer. Any thoughts?
I suppose noting my strengths is the easier half of this equation. I believe I have good organizational skills; I do well with maps and spatial orientation, and I have been blessed with a memory which is keen on remembering trivial information as well as able to digest and apply complex concepts (which might seem contradictory given the difficulty I am currently experiencing with this assignment!) I write well- although, I am not sure if this is a strength or simply a learned skill; however, I am not as competent at speaking my thoughts.
My biggest weaknesses, I think, are also my strengths; they can be my weaknesses if I trust in them, which, I gather, puts me into the realm of the spiritual rather than the physical. Also, I know I do have a rather weak stomach. When our baby is born, I don’t know how well I will handle dirty diapers or the flu! Not very well, I’m afraid.
Another idea that came to mind that may have some biological bearing, but seems blurred into the spiritual, is a propensity to physical attraction and lust. Of course, the desire for physical pleasure was created by God for our enjoyment in the right context and in moderation (in the case of food, etc.). However, whether by nature or by nurture I find myself to be easily swayed into sinning in this area of life. James says that wars and strife come from our desires for pleasure at war in our members (4:1). Is it possible that we have physical weaknesses that the Tempter taps into to lead us astray also? Is it possible that we, while not denying responsibility for our sinful choices and actions, have a propensity to sin in certain areas because of a physical deficiency or weakness? I’ll have to sleep on that question.
Well, having slept on that, I still am no closer to an answer. Any thoughts?
Tuesday, October 7, 2008
Themes and Challenges In Joshua
Themes
- The fulfillment of the promises made to Moses
- The people’s faithful adherence to all that God had commanded them
- Joshua leading the people of Israel during the conquest
- God faithfulness in driving out the inhabitants of the land for the Israelites
- God’s presence with His people in the land He gave
- The promised land allotments to the ten tribes given
- Do not fear/be of good courage (trust in the word of the LORD)
- Exhortation to continue following after the LORD and not other gods
- Salvation- remembered, promised and given: Rahab spared, the Jordan crossing ( // Red Sea), the Cities of Refuge; cf. the rest established after the conquest
Challenges
- The allotments to the 10 tribes- any post-exilic applications?
- The ruthless extermination of the inhabitants of Canaan (although I don’t really see this as a problem per se, if parallels are drawn to Christ’s utterly defeating His enemies, and the command for us to ruthlessly rid of sin in our lives)
- The miracles performed (crossing the Jordan, fall of Jericho, the sun and moon standing still)- are there modern miracles and can we count on God to perform them today?
- Tribes east of the Jordan setting up their own memorial altar- does it demonstrate a lack of trust in God, or just practical faith?
- Some of the peoples NOT driven out (eg. the Jebusites in Jerusalem)
- The promise of Hebron to Caleb, then it is passed on to the Levites as a city of refuge- a true fulfillment of the promise to him and his family?
- Keeping all the commands of God would bring blessing- works righteousness?
- Giving equal division of land to 5 daughters of Zelophehad from Manasseh
- The mention of the death of Balaam
- The burial of Joseph’s bones
- The fulfillment of the promises made to Moses
- The people’s faithful adherence to all that God had commanded them
- Joshua leading the people of Israel during the conquest
- God faithfulness in driving out the inhabitants of the land for the Israelites
- God’s presence with His people in the land He gave
- The promised land allotments to the ten tribes given
- Do not fear/be of good courage (trust in the word of the LORD)
- Exhortation to continue following after the LORD and not other gods
- Salvation- remembered, promised and given: Rahab spared, the Jordan crossing ( // Red Sea), the Cities of Refuge; cf. the rest established after the conquest
Challenges
- The allotments to the 10 tribes- any post-exilic applications?
- The ruthless extermination of the inhabitants of Canaan (although I don’t really see this as a problem per se, if parallels are drawn to Christ’s utterly defeating His enemies, and the command for us to ruthlessly rid of sin in our lives)
- The miracles performed (crossing the Jordan, fall of Jericho, the sun and moon standing still)- are there modern miracles and can we count on God to perform them today?
- Tribes east of the Jordan setting up their own memorial altar- does it demonstrate a lack of trust in God, or just practical faith?
- Some of the peoples NOT driven out (eg. the Jebusites in Jerusalem)
- The promise of Hebron to Caleb, then it is passed on to the Levites as a city of refuge- a true fulfillment of the promise to him and his family?
- Keeping all the commands of God would bring blessing- works righteousness?
- Giving equal division of land to 5 daughters of Zelophehad from Manasseh
- The mention of the death of Balaam
- The burial of Joseph’s bones
Randy and Ellen Case Study
Randy
Complaints:
- Ellen is too absorbed with her job and has neglected the family; the house no longer tidy; wants to “come home to home”; Ellen “changed the rules in the middle of the game”
- Feels like Ellen doesn’t listen to him
Relational Trends:
- Moves away from others
Role Definition:
- Was sole breadwinner; wife the homemaker- his Mom took care of everything
Communication:
- Avoids talking about what is bothering him; stonewall
- Blow up at each other
Conflict Resolution:
- Avoids conflict
- Blame shifting; alternates between yelling and stonewalling
Time and Intimacy:
- Feels like Ellen has grown tired of him like an old hobby
Worship Themes:
- Wants comfort and organization, not change
- Wants respect
- Wants Ellen to meet his needs
Ellen
Complaints:
- Randy pouts at home and throws temper tantrums
- Randy used to be laid back and easy to please; became a “demanding tyrant”
- Thinks Randy wants her to stay home so all his needs are met
Relational Trends:
- Moves toward others
Role Definition:
- Was stay at home mom; wants to work; I suppose she wants Randy to be more like her Dad and pick up the slack at home without complaining
Communication:
- Yells in return- escalation of arguments
- Frustration easily shown in body language and name-calling
Conflict Resolution:
- Engages in (constructive) conflict
- Alternates between yelling and stonewalling
Time and Intimacy:
- Likely spent quality time with kids, and even Randy, like her own mother did when she was young
Worship Themes:
- Want to feel appreciated and significant, to be depended on
- Wants to please
- Wants support in her job
Interpretation
Randy and Ellen seem to be locked into perpetual conflict. Thankfully, the counseling sessions seem to be helping in deflating the high tension that has brought this couple to counseling. Further, there are patterns that have emerged in the exploration of Randy and Ellen’s past that help to explain the motivations and the desires that drive each of them in their separate ways.
Randy seems to be motivated by his desire for comfort and ease. He loves the organization and stability that Ellen has brought to their home. He was the sole breadwinner for the family, and like his own mother, Ellen (up until she went back to work) stayed home and took care of the kids, the house, and Randy. She met all his needs, making sure dinner was ready when he got home, that his laundry was clean when he needed it, and the house was clean and organized. Randy was able to return from work to a home of peace and stability.
Ellen, on the other hand, loves to care for others, which is why she entered the nursing profession. She grew up taking care of her brother, her Dad, and later on her husband and kids. This seems to satisfy a sense of significance and worth for her. She also desires to please others, and seems to pride herself in her accomplishments in caring for them. While she still had children at home, she seemed satisfied to stay home with them. However, in raising her brothers, once they, like her kids, were able to care for themselves and no longer needed her, her task grew old and she was ready to move on to other things- like nursing. Therefore, in order to satisfy her desire to feel needed, she decided to go back to work.
Unfortunately, this return to work threw a monkey wrench into Randy’s stable, organized life. Randy has discussed the instability and disorganization of his family life growing up, so he starts to feel agitated when things at home with Ellen back at work get less than tidy and disorganized. However, being one who tends to avoid conflict and one who seems to move away from others, Randy responds not by voicing his concerns, but by pouting around the house.
Ellen, who presumably loves being back at work where she feels like she makes a difference caring for people, is concerned with Randy’s change of attitude. In my opinion, she and Randy both know that the other knows that the issues stem from Ellen going back to work. She, being one who moves toward others (out of care and concern, as well as one who likes to “fix” things), begins to question Randy if everything is okay. Randy stonewalls her, until one day, the floodgates are broken and this once happy couple begin to flounder and drown in a sea of a relational torrent.
Although the dynamics of their relationship before Ellen returned to work are not spoken of, I think all was well, at least of the surface. Randy and Ellen were, relationally speaking, mutually satisfied. Ellen had the kids (and Randy) at home who needed her, and she was content to care for them and raise them. Her desires to feel worthy and appreciated were being met. Randy’s desires for a peaceful happy home were also being met. He was, therefore, congenial and easy to please. Because their relationship under the surface was one of perpetual worship satisfaction, life was great. There would be little or no conflict because both Randy and Ellen were being worshipful and having their perceived needs met at the same time. Unfortunately, when Ellen decided to go back to work (with Randy’s approval, initially), their house of cards began to crumble.
Randy typically avoids conflict. For a person who is motivated by desires for peace and comfort, this makes a lot of sense. Unfortunately, this is what also seems to keep Randy from expressing himself. By admitting that he does not like it that Ellen has gone back to work because of the repercussions at home, he knows he will offend Ellen, and will have to deal with the ensuing arguments and discussions. Therefore, he chooses to say nothing, supposing to avoid upsetting his life further; however, he cannot hold it in forever, and he erupts in a self-defeating manner that creates even greater conflict than he (potentially) avoided in the first place. Furthermore, he adds to the conflict by misinterpreting their familial situation: Randy sees Ellen as self-absorbed and consequently rejecting the family.
Ellen, on the other hand, loves to care for people and tends to move towards others. Therefore, she engages Randy when she begins to notice that he is upset. Because of Randy’s desire to avoid conflict, this engagement in potentially constructive conversation drives Randy away from her, rather than bringing them together. In the end, she, too, misinterprets Randy’s attitude as they blame each other for being selfish.
This tendency of avoiding conflict seems to have deprived Randy of the necessary communication and conflict resolution skills necessary to deal with this situation he now finds himself in. He states that he feels Ellen has changed the rules halfway through the game- and he doesn’t know these new rules! Not only would he feel disrespected and lost in this situation, he lack the tools he need to express how he feels about it. Instead of admitting his newly apparent weaknesses, he seems to punish Ellen by pouting and stonewalling in order to show his disapproval.
As Ellen moves toward Randy, he moves further away. Because of this lack of support for her new job in addition to trying to keep up with the housework, it seems like Ellen pours more of herself into her job in order to receive the feelings of accomplishment and significance she craves. This keeps her at work more and at home less, “causing” Randy to pout more and grow more resentful. Their bouts of screaming at each other followed by cold silence drives the wedge between them even further in. They plunge deeper and deeper into this downward spiral.
The question remaining is how to interrupt this trajectory. Ellen seems to be on the right track, addressing the issues at hand in the counseling sessions without responding to Randy in anger. Randy’s sullenness and pouting seems to still exacerbate the situation, but he at least is presenting some sense of control over his irritability (session 4). Furthermore, the fact that Randy has agreed to continue counseling is encouraging. Reaching to the heart of their worship disorders seems to be the key to begin resolving some of these issues. There are, of course, practical decisions that must be made regarding the changing role definitions, but with the right attitude they will gain a greater understanding and appreciation of one another, and ultimately a decision could be made with a lot less difficulty and discord.
Complaints:
- Ellen is too absorbed with her job and has neglected the family; the house no longer tidy; wants to “come home to home”; Ellen “changed the rules in the middle of the game”
- Feels like Ellen doesn’t listen to him
Relational Trends:
- Moves away from others
Role Definition:
- Was sole breadwinner; wife the homemaker- his Mom took care of everything
Communication:
- Avoids talking about what is bothering him; stonewall
- Blow up at each other
Conflict Resolution:
- Avoids conflict
- Blame shifting; alternates between yelling and stonewalling
Time and Intimacy:
- Feels like Ellen has grown tired of him like an old hobby
Worship Themes:
- Wants comfort and organization, not change
- Wants respect
- Wants Ellen to meet his needs
Ellen
Complaints:
- Randy pouts at home and throws temper tantrums
- Randy used to be laid back and easy to please; became a “demanding tyrant”
- Thinks Randy wants her to stay home so all his needs are met
Relational Trends:
- Moves toward others
Role Definition:
- Was stay at home mom; wants to work; I suppose she wants Randy to be more like her Dad and pick up the slack at home without complaining
Communication:
- Yells in return- escalation of arguments
- Frustration easily shown in body language and name-calling
Conflict Resolution:
- Engages in (constructive) conflict
- Alternates between yelling and stonewalling
Time and Intimacy:
- Likely spent quality time with kids, and even Randy, like her own mother did when she was young
Worship Themes:
- Want to feel appreciated and significant, to be depended on
- Wants to please
- Wants support in her job
Interpretation
Randy and Ellen seem to be locked into perpetual conflict. Thankfully, the counseling sessions seem to be helping in deflating the high tension that has brought this couple to counseling. Further, there are patterns that have emerged in the exploration of Randy and Ellen’s past that help to explain the motivations and the desires that drive each of them in their separate ways.
Randy seems to be motivated by his desire for comfort and ease. He loves the organization and stability that Ellen has brought to their home. He was the sole breadwinner for the family, and like his own mother, Ellen (up until she went back to work) stayed home and took care of the kids, the house, and Randy. She met all his needs, making sure dinner was ready when he got home, that his laundry was clean when he needed it, and the house was clean and organized. Randy was able to return from work to a home of peace and stability.
Ellen, on the other hand, loves to care for others, which is why she entered the nursing profession. She grew up taking care of her brother, her Dad, and later on her husband and kids. This seems to satisfy a sense of significance and worth for her. She also desires to please others, and seems to pride herself in her accomplishments in caring for them. While she still had children at home, she seemed satisfied to stay home with them. However, in raising her brothers, once they, like her kids, were able to care for themselves and no longer needed her, her task grew old and she was ready to move on to other things- like nursing. Therefore, in order to satisfy her desire to feel needed, she decided to go back to work.
Unfortunately, this return to work threw a monkey wrench into Randy’s stable, organized life. Randy has discussed the instability and disorganization of his family life growing up, so he starts to feel agitated when things at home with Ellen back at work get less than tidy and disorganized. However, being one who tends to avoid conflict and one who seems to move away from others, Randy responds not by voicing his concerns, but by pouting around the house.
Ellen, who presumably loves being back at work where she feels like she makes a difference caring for people, is concerned with Randy’s change of attitude. In my opinion, she and Randy both know that the other knows that the issues stem from Ellen going back to work. She, being one who moves toward others (out of care and concern, as well as one who likes to “fix” things), begins to question Randy if everything is okay. Randy stonewalls her, until one day, the floodgates are broken and this once happy couple begin to flounder and drown in a sea of a relational torrent.
Although the dynamics of their relationship before Ellen returned to work are not spoken of, I think all was well, at least of the surface. Randy and Ellen were, relationally speaking, mutually satisfied. Ellen had the kids (and Randy) at home who needed her, and she was content to care for them and raise them. Her desires to feel worthy and appreciated were being met. Randy’s desires for a peaceful happy home were also being met. He was, therefore, congenial and easy to please. Because their relationship under the surface was one of perpetual worship satisfaction, life was great. There would be little or no conflict because both Randy and Ellen were being worshipful and having their perceived needs met at the same time. Unfortunately, when Ellen decided to go back to work (with Randy’s approval, initially), their house of cards began to crumble.
Randy typically avoids conflict. For a person who is motivated by desires for peace and comfort, this makes a lot of sense. Unfortunately, this is what also seems to keep Randy from expressing himself. By admitting that he does not like it that Ellen has gone back to work because of the repercussions at home, he knows he will offend Ellen, and will have to deal with the ensuing arguments and discussions. Therefore, he chooses to say nothing, supposing to avoid upsetting his life further; however, he cannot hold it in forever, and he erupts in a self-defeating manner that creates even greater conflict than he (potentially) avoided in the first place. Furthermore, he adds to the conflict by misinterpreting their familial situation: Randy sees Ellen as self-absorbed and consequently rejecting the family.
Ellen, on the other hand, loves to care for people and tends to move towards others. Therefore, she engages Randy when she begins to notice that he is upset. Because of Randy’s desire to avoid conflict, this engagement in potentially constructive conversation drives Randy away from her, rather than bringing them together. In the end, she, too, misinterprets Randy’s attitude as they blame each other for being selfish.
This tendency of avoiding conflict seems to have deprived Randy of the necessary communication and conflict resolution skills necessary to deal with this situation he now finds himself in. He states that he feels Ellen has changed the rules halfway through the game- and he doesn’t know these new rules! Not only would he feel disrespected and lost in this situation, he lack the tools he need to express how he feels about it. Instead of admitting his newly apparent weaknesses, he seems to punish Ellen by pouting and stonewalling in order to show his disapproval.
As Ellen moves toward Randy, he moves further away. Because of this lack of support for her new job in addition to trying to keep up with the housework, it seems like Ellen pours more of herself into her job in order to receive the feelings of accomplishment and significance she craves. This keeps her at work more and at home less, “causing” Randy to pout more and grow more resentful. Their bouts of screaming at each other followed by cold silence drives the wedge between them even further in. They plunge deeper and deeper into this downward spiral.
The question remaining is how to interrupt this trajectory. Ellen seems to be on the right track, addressing the issues at hand in the counseling sessions without responding to Randy in anger. Randy’s sullenness and pouting seems to still exacerbate the situation, but he at least is presenting some sense of control over his irritability (session 4). Furthermore, the fact that Randy has agreed to continue counseling is encouraging. Reaching to the heart of their worship disorders seems to be the key to begin resolving some of these issues. There are, of course, practical decisions that must be made regarding the changing role definitions, but with the right attitude they will gain a greater understanding and appreciation of one another, and ultimately a decision could be made with a lot less difficulty and discord.
Romans 5: A Practical Look
Essentially, what Paul in talking about in verses 12-19 of the fifth chapter of Romans is the imputation of sin in all of humanity paralleled with the imputation of Christ’s righteousness to all who believe in Him. Adam, and the covenant head of mankind, sinned; this one transgression plunged the whole human race into a state of inherent sinfulness. This is proven in that death, the punishment incurred for the sin committed, is suffered by everyone. Similarly, although in a much greater magnitude, the righteousness of Christ demonstrated in His act of perfect obedience is imputed to His people. This is proven in that Christ rose from the grave, having conquered death; one day, all the dead in Christ will rise to reign with Him in glory.
So what? Are there implications for today as I live my life from (often mundane) moment to moment? First, the sin that remains in me is of the same nature as Adam’s sin. Adam sinned in desiring to elevate himself into the position of God. I, too, seek to displace God and raise myself up. Since God has revealed this to me, I can begin to repent of the ungodly motivations that seek to rule my heart.
In relation to this, this passage teaches me that I am in need of a Savior. There is no room for any merit of my own righteousness in this equation. Therefore, this text keeps me running back to Christ. Further, when I face accusations from Satan regarding past forgiven sins, these words can be used to challenge and defeat his accusations. Therefore, guilt and shame, while potentially debilitating, can be properly challenged and managed since I have been justified through the work of Jesus Christ. Moreover, the reality of this imputed righteousness means I am now included in the family of God. This is my new identity. I am no longer my own, but belong to God. This new identity informs the way I ought to live from day to day- as royalty!
There are also practical parenting strategies that can be born out of this doctrine. A biblically informed view of our children and the sinful tendencies of their (and our!) hearts will shape the way we discipline and disciple them.
Perhaps best of all, this passage speaks of great hope that orients our gaze towards the future. The salvation procured through the righteousness of Christ is far greater than the depths of sin into which Adam plunged himself and his progeny. The glory given to Christ, of which I will also one day be a partaker, will far surpass even the edenic state from which Adam fell. Therefore, when I face uncertainties and struggles in this life, I can find hope and comfort in the righteousness of my Savior, and look forward to the day when sin and its curse will be completely eradicated and I will live under the approving gaze of God. Jesus Christ has given life for death!
So what? Are there implications for today as I live my life from (often mundane) moment to moment? First, the sin that remains in me is of the same nature as Adam’s sin. Adam sinned in desiring to elevate himself into the position of God. I, too, seek to displace God and raise myself up. Since God has revealed this to me, I can begin to repent of the ungodly motivations that seek to rule my heart.
In relation to this, this passage teaches me that I am in need of a Savior. There is no room for any merit of my own righteousness in this equation. Therefore, this text keeps me running back to Christ. Further, when I face accusations from Satan regarding past forgiven sins, these words can be used to challenge and defeat his accusations. Therefore, guilt and shame, while potentially debilitating, can be properly challenged and managed since I have been justified through the work of Jesus Christ. Moreover, the reality of this imputed righteousness means I am now included in the family of God. This is my new identity. I am no longer my own, but belong to God. This new identity informs the way I ought to live from day to day- as royalty!
There are also practical parenting strategies that can be born out of this doctrine. A biblically informed view of our children and the sinful tendencies of their (and our!) hearts will shape the way we discipline and disciple them.
Perhaps best of all, this passage speaks of great hope that orients our gaze towards the future. The salvation procured through the righteousness of Christ is far greater than the depths of sin into which Adam plunged himself and his progeny. The glory given to Christ, of which I will also one day be a partaker, will far surpass even the edenic state from which Adam fell. Therefore, when I face uncertainties and struggles in this life, I can find hope and comfort in the righteousness of my Savior, and look forward to the day when sin and its curse will be completely eradicated and I will live under the approving gaze of God. Jesus Christ has given life for death!
Journal 4
The readings for this week, if to be summarized under one theme, deal with the realities of sin. I suppose that in most of any readings this would be the case, since sin is so pervasive. However, we often try to mask over this reality and/or choose not to believe that the evil in this world is the product of our sinful hearts.
Mangano, in talking about the results of sin, quotes Isaiah 59:2: “But your iniquities have separated you from your God”. The desperateness of our natural state is seen clearly in the life of Peggy, Yalom’s counselee. I felt sorry for Peggy who was so ensnared by the doctrines of reincarnation and unable to grieve for her daughter in a healthy way. She grieved as those who grieve without hope (1 Thess. 4:13)- no hope for her daughter, and no hope for herself. In fact, she was caught up in her own selfish preoccupation. Unfortunately, it was the rest of her family that suffered most. I felt so terrible for her boys, who were neglected by an obsessed mother. What Yalom helps her to discover, though, is that she has decisions to make regarding how she will live in the future. However, in the end she is still separated from God.
Because of the total depravity of our sinful nature, although we can exercise some choice, we cannot choose to do good over evil. We need to first undergo the spiritual heart transplant surgery promised in Ezekiel 36. Murray’s chapter on free agency helped me to better understand the issues of choice in man, as well as clarified a lot of questions about the fall of Adam and Eve in Eden. Of course, as Murray also postulates, there still remains questions to which we do not have answers, and must be content to accept them by faith. Murray also deals with man as made in the image of God, and how that image was marred by the fall.
I asked my wife this week how often during a given day or week she thinks of herself as bearing the image of God. We have been dealing with this reality to a large extent in class, and it is part of our identity, but I have found for myself I rarely live as though this reality of my existence informs my conduct in practical ways- another disconnect between my formal and practical theology. My wife responded in a similar way. We discussed the implications that this would have on our lives, and how our lives would be more God-focused if we were more conscious of this. However, we really only spoke in generalities. I would like to put this more into practice as I live out the rest of this week. I asked her to challenge me specifically in times of difficulty to remember that I am an image bearer.
Mangano, in talking about the results of sin, quotes Isaiah 59:2: “But your iniquities have separated you from your God”. The desperateness of our natural state is seen clearly in the life of Peggy, Yalom’s counselee. I felt sorry for Peggy who was so ensnared by the doctrines of reincarnation and unable to grieve for her daughter in a healthy way. She grieved as those who grieve without hope (1 Thess. 4:13)- no hope for her daughter, and no hope for herself. In fact, she was caught up in her own selfish preoccupation. Unfortunately, it was the rest of her family that suffered most. I felt so terrible for her boys, who were neglected by an obsessed mother. What Yalom helps her to discover, though, is that she has decisions to make regarding how she will live in the future. However, in the end she is still separated from God.
Because of the total depravity of our sinful nature, although we can exercise some choice, we cannot choose to do good over evil. We need to first undergo the spiritual heart transplant surgery promised in Ezekiel 36. Murray’s chapter on free agency helped me to better understand the issues of choice in man, as well as clarified a lot of questions about the fall of Adam and Eve in Eden. Of course, as Murray also postulates, there still remains questions to which we do not have answers, and must be content to accept them by faith. Murray also deals with man as made in the image of God, and how that image was marred by the fall.
I asked my wife this week how often during a given day or week she thinks of herself as bearing the image of God. We have been dealing with this reality to a large extent in class, and it is part of our identity, but I have found for myself I rarely live as though this reality of my existence informs my conduct in practical ways- another disconnect between my formal and practical theology. My wife responded in a similar way. We discussed the implications that this would have on our lives, and how our lives would be more God-focused if we were more conscious of this. However, we really only spoke in generalities. I would like to put this more into practice as I live out the rest of this week. I asked her to challenge me specifically in times of difficulty to remember that I am an image bearer.
George Case Study: Ministry To A Stroke Victim
Strokes, like other catastrophic incidences, can wreak havoc in the lives of individuals as well as their families and extended social webs. Some of the most difficult things for individuals and families to work through are the often-radical changes that present themselves after a stroke, which affect the person’s physiological, psychological, and spiritual spheres. In more extreme cases, the victim can appear to be someone totally different than he/she was prior to the stroke. Although this event and the resulting fallout is devastating for both the individual as well as family and friends, the good news of Jesus Christ speaks loud and clear into the midst of the sin and suffering.
My own relationship with God and the lessons I have learned and am still learning form the basis for the lenses through which I would begin to conceptualize George and his situation. Knowing that the challenges George currently faces affects his family, I would want to include them in as much of the counseling process as possible. Initially, I would like to take a positive approach to the situation. Cognitive-behavioral therapy, while ineffective in that God is largely absent, does have some merits; at the same time, I am not advocating ‘the power of positive thinking”. By refocusing at the outset on the good things that are happening in George’s life, family, and beyond, will allow the counseling to be more Christocentric from the outset.
At the risk of sounding simplistic, I praise God for His intervention in George’s life, and that of his family. I am certain that God is at work in this situation, tugging at the allegiances that rule the hearts of all involved (including mine). As to the physical issues, George has had significant victory in overcoming his temporary paralysis, and seems to be making headway regarding the expressive aphasia suffered from the stroke. While the family has expressed that “all that seems to be left is his fallenness”, I am thankful for George’s heart, that he has expressed the desire to follow the footsteps of His Savior, and that he is willing to continue his devotional schedule even though it takes him longer to work through it than it did before the stroke. Praise God that George still goes out to church, as well as to do volunteer work, and that his family does recognize this as a positive thing.
I am thankful that his family has not deserted him, but rather is willing to seek counsel in this tough time. Moreover, George and his family are part of a church community that seems to be supportive of George and the family seeking further help and guidance. In addition, I am humbled that God has seen fit to use me to walk alongside George and his family in the midst of this hardship. My hope and goal in voicing these observations would be to encourage George, Sarah, and their children, by helping them to see that God is present in the midst of this struggle, and to reorient them in a God-ward direction.
George is both a sinner and a sufferer. As such, his current condition presents many difficulties regarding the interpretation of his behavior in light of his recent stroke. He is not the same as he was before the stroke; this may be obvious, but he, as well as his family, must contend with these changes. Therefore, one must take into consideration both the physical and spiritual accidentals. The lines between the two are rather blurred, which has many repercussions for counseling in respect to how to deal with the several issues.
Obviously, the paralysis and expressive aphasia present George with new challenges. He has had to contend with the loss of his job and the intense therapy that followed the stroke. He also tires easily. Further, he daily struggles with his devotions because of the effects of the stroke. While these are not sinful in themselves, how George responds to these new challenges will reveal the allegiances of his heart, and his responses must be held in check by the Scriptures.
George’s family reports that he is a very different man, a “shell of a man”, post-stroke. He is passive and withdrawn, and often seems indifferent to the needs and concerns of his family. George has also become far more aggressive towards his family, and even vocally hostile towards Sarah. At times he is impulsive and demanding. Some of these issues, his family reveals, were present yet well controlled before the stroke. The question is, to what degree has the stroke inhibited George’s ability to respond to his present situation in a Godly way? His ambivalence coupled with his difficulty in processing information, shown in his struggle through emotions and his ability to answer application questions regarding his devotions and family life, suggest that the stroke may have done some damage to processing centers in his brain. The stroke could have affected his short-term memory as well.
With the information given, however, there is really no way to be conclusive. I think observation and questioning over time is going to be the best way to determine how to most effectively help George and his family. I would want to walk along with them gathering more information while trying to paint a more accurate picture of the particulars of George’s physical and spiritual condition. The good news is, George desires to change and is willing to go through with counseling, as is his family.
Still, sin must be called sin. Any physical effects or defects that George is experiencing are still able to be meted out with God’s grace. Ed Welch, in his book Blame it on the Brain?, writes, “even in the more severe forms of brain injury and deterioration, there remains a conscience, an ability to respond to God and an ability to turn from sin” (Welch, 69). George remains accountable to God, whom he has not forgotten (nor has he been forgotten!). He has confessed that his relationship to Jesus is important to him.
As for George’s depression and use of psychoactive medication, there are several aspect I would like to consider. First of all, although George does not want to see the psychiatrist again, I would like to discus George’s case with him. I would like to understand his/her opinion for putting George on Zoloft in the first place, and then also adding Wellbutrin. With this in mind, I would like to spend some time working with George now while he is off most of the prescribed medications, to get an idea of who George is without the medications. If there seems to be no lifting of his depression, or no end in sight in walking through the issues George faces, perhaps the option of medication could be re-explored. A second opinion might also be prudent. Knowing that there is a host of anti-depressants available, perhaps trying a variation of combinations would be helpful to discover which ones would be best suitable for George.
At any rate, there will be no hard and fast answers for George and his family. Working with George will be a walk of patience, perseverance, and faith. Part of this journey will include ministering to his family as well as to George. The members of his family are, whether they realize it or not, his primary counselors. Not only would it be helpful for them to be on board with me, they, too, need guidance and encouragement. According to Welch, positive changes depend also on “the spiritual quality of family and friends” (Welch, 93). Sarah and the kids, as well as members of George’s church family, ought to educate themselves as best they can in order to understand the changes in George, and how to most effectively minister to him. The family members themselves also need to be shepherded and built up by the church.
Furthermore, the truth ought to be spoken to George in love. Perhaps focusing on his strengths rather than weaknesses, and encouraging George to excel when and where he can would be most helpful. We need to keep in mind that “we all have unique brain-based strengths and weaknesses, and we are all called to live our lives before God, in service to him and others” (Emlet, 9). Encouraging George to continue going to church and doing volunteer work seems to be a good place to start. Further, setting realistic goals for George (which would necessitate education about stroke and its effects) would be helpful in setting the trajectory for further recovery within the family dynamic.
Speaking the truth in love also includes admonishing George for his sinful behavior. Neither I nor his family should let George continue on in sin. Of course, these admonishments ought to be curbed with forgiveness and understanding of who we are in Christ. George should not be incessantly barraged with accusations and confrontations, as this seems to drive him into seclusion. The family (and I) ought to walk along with George as he may need to be re-taught aspects of living the Christian life, and be assisted in his desire to serve the Lord.
Perhaps most importantly, I would offer the whole family the hope of the gospel. I would like to walk them through Second Corinthians chapter four, encouraging them all that they have the Spirit of Life within them, and that we all “carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body” (v. 14). We are “jars of clay”, weak vessels, who do suffer, but never to the extreme where we have no hope. “Therefore”, says Paul, “we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (vv. 16-17). This is the reality that we live out of. What a glorious truth! Paul also confesses that it is the Spirit who helps us in our weakness (Rom. 8:26). Moreover, we are also given direction in God’s word as to why we experience the comfort of God in times of trial: that “we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God” (2 Cor. 1:4). Through the grace of God by the power of His Word through the presence of His Spirit within us there is hope, and there is much reason to rejoice!
My own relationship with God and the lessons I have learned and am still learning form the basis for the lenses through which I would begin to conceptualize George and his situation. Knowing that the challenges George currently faces affects his family, I would want to include them in as much of the counseling process as possible. Initially, I would like to take a positive approach to the situation. Cognitive-behavioral therapy, while ineffective in that God is largely absent, does have some merits; at the same time, I am not advocating ‘the power of positive thinking”. By refocusing at the outset on the good things that are happening in George’s life, family, and beyond, will allow the counseling to be more Christocentric from the outset.
At the risk of sounding simplistic, I praise God for His intervention in George’s life, and that of his family. I am certain that God is at work in this situation, tugging at the allegiances that rule the hearts of all involved (including mine). As to the physical issues, George has had significant victory in overcoming his temporary paralysis, and seems to be making headway regarding the expressive aphasia suffered from the stroke. While the family has expressed that “all that seems to be left is his fallenness”, I am thankful for George’s heart, that he has expressed the desire to follow the footsteps of His Savior, and that he is willing to continue his devotional schedule even though it takes him longer to work through it than it did before the stroke. Praise God that George still goes out to church, as well as to do volunteer work, and that his family does recognize this as a positive thing.
I am thankful that his family has not deserted him, but rather is willing to seek counsel in this tough time. Moreover, George and his family are part of a church community that seems to be supportive of George and the family seeking further help and guidance. In addition, I am humbled that God has seen fit to use me to walk alongside George and his family in the midst of this hardship. My hope and goal in voicing these observations would be to encourage George, Sarah, and their children, by helping them to see that God is present in the midst of this struggle, and to reorient them in a God-ward direction.
George is both a sinner and a sufferer. As such, his current condition presents many difficulties regarding the interpretation of his behavior in light of his recent stroke. He is not the same as he was before the stroke; this may be obvious, but he, as well as his family, must contend with these changes. Therefore, one must take into consideration both the physical and spiritual accidentals. The lines between the two are rather blurred, which has many repercussions for counseling in respect to how to deal with the several issues.
Obviously, the paralysis and expressive aphasia present George with new challenges. He has had to contend with the loss of his job and the intense therapy that followed the stroke. He also tires easily. Further, he daily struggles with his devotions because of the effects of the stroke. While these are not sinful in themselves, how George responds to these new challenges will reveal the allegiances of his heart, and his responses must be held in check by the Scriptures.
George’s family reports that he is a very different man, a “shell of a man”, post-stroke. He is passive and withdrawn, and often seems indifferent to the needs and concerns of his family. George has also become far more aggressive towards his family, and even vocally hostile towards Sarah. At times he is impulsive and demanding. Some of these issues, his family reveals, were present yet well controlled before the stroke. The question is, to what degree has the stroke inhibited George’s ability to respond to his present situation in a Godly way? His ambivalence coupled with his difficulty in processing information, shown in his struggle through emotions and his ability to answer application questions regarding his devotions and family life, suggest that the stroke may have done some damage to processing centers in his brain. The stroke could have affected his short-term memory as well.
With the information given, however, there is really no way to be conclusive. I think observation and questioning over time is going to be the best way to determine how to most effectively help George and his family. I would want to walk along with them gathering more information while trying to paint a more accurate picture of the particulars of George’s physical and spiritual condition. The good news is, George desires to change and is willing to go through with counseling, as is his family.
Still, sin must be called sin. Any physical effects or defects that George is experiencing are still able to be meted out with God’s grace. Ed Welch, in his book Blame it on the Brain?, writes, “even in the more severe forms of brain injury and deterioration, there remains a conscience, an ability to respond to God and an ability to turn from sin” (Welch, 69). George remains accountable to God, whom he has not forgotten (nor has he been forgotten!). He has confessed that his relationship to Jesus is important to him.
As for George’s depression and use of psychoactive medication, there are several aspect I would like to consider. First of all, although George does not want to see the psychiatrist again, I would like to discus George’s case with him. I would like to understand his/her opinion for putting George on Zoloft in the first place, and then also adding Wellbutrin. With this in mind, I would like to spend some time working with George now while he is off most of the prescribed medications, to get an idea of who George is without the medications. If there seems to be no lifting of his depression, or no end in sight in walking through the issues George faces, perhaps the option of medication could be re-explored. A second opinion might also be prudent. Knowing that there is a host of anti-depressants available, perhaps trying a variation of combinations would be helpful to discover which ones would be best suitable for George.
At any rate, there will be no hard and fast answers for George and his family. Working with George will be a walk of patience, perseverance, and faith. Part of this journey will include ministering to his family as well as to George. The members of his family are, whether they realize it or not, his primary counselors. Not only would it be helpful for them to be on board with me, they, too, need guidance and encouragement. According to Welch, positive changes depend also on “the spiritual quality of family and friends” (Welch, 93). Sarah and the kids, as well as members of George’s church family, ought to educate themselves as best they can in order to understand the changes in George, and how to most effectively minister to him. The family members themselves also need to be shepherded and built up by the church.
Furthermore, the truth ought to be spoken to George in love. Perhaps focusing on his strengths rather than weaknesses, and encouraging George to excel when and where he can would be most helpful. We need to keep in mind that “we all have unique brain-based strengths and weaknesses, and we are all called to live our lives before God, in service to him and others” (Emlet, 9). Encouraging George to continue going to church and doing volunteer work seems to be a good place to start. Further, setting realistic goals for George (which would necessitate education about stroke and its effects) would be helpful in setting the trajectory for further recovery within the family dynamic.
Speaking the truth in love also includes admonishing George for his sinful behavior. Neither I nor his family should let George continue on in sin. Of course, these admonishments ought to be curbed with forgiveness and understanding of who we are in Christ. George should not be incessantly barraged with accusations and confrontations, as this seems to drive him into seclusion. The family (and I) ought to walk along with George as he may need to be re-taught aspects of living the Christian life, and be assisted in his desire to serve the Lord.
Perhaps most importantly, I would offer the whole family the hope of the gospel. I would like to walk them through Second Corinthians chapter four, encouraging them all that they have the Spirit of Life within them, and that we all “carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body” (v. 14). We are “jars of clay”, weak vessels, who do suffer, but never to the extreme where we have no hope. “Therefore”, says Paul, “we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (vv. 16-17). This is the reality that we live out of. What a glorious truth! Paul also confesses that it is the Spirit who helps us in our weakness (Rom. 8:26). Moreover, we are also given direction in God’s word as to why we experience the comfort of God in times of trial: that “we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God” (2 Cor. 1:4). Through the grace of God by the power of His Word through the presence of His Spirit within us there is hope, and there is much reason to rejoice!
The Fat Lady . . . Created In The Image Of God
In our discussion of Yalom in last week’s class, the question was asked, how does one appeal to conscience? Yalom seems to believe that in everyone there is a spark somewhere that can be lit, a spark the lies within the fundamentals of humanity. He seems to be grasping at humanity being created in the image of God.
Mangano stresses in his chapter on this subject that man was created in knowledge, righteousness, and holiness. Thus, we all have a conscience that reaches after God (whether we acknowledge this or not) and knows the basic tenets of good and evil. To this innate sensitivity Yalom directs his work with Betty, whom he affectionately calls the Fat Lady.
Through Yalom’s interactions with her- and ultimately within himself- he recognized at last her humanness, and realized that he had treated her as less of a person because of his own prejudices. He was mortified when he found out that she recognized this from the outset.
I need to examine, and perhaps reexamine, my own prejudices against people, and to recognize that all people are created in the image of God. All are created equal, and all need the redemptive recreation of the Spirit of Christ. I need to change the lens through which I view people- which is largely how they will fulfill my needs/wants; better would be that I see everyone as souls (body and spirit, as defined by Mangano- a concept that warrants deeper personal reflection and study) created in God’s image, and therefore learn to respond to them as those who need to know Christ. This, I believe, will greatly reshape my approach to my neighbors and my counselees.
The reality of this hit home this week when I read an article about Ray Boltz “coming out of the closet”. At the outset I was extremely disappointed that he of all people- because of his ministry- would admit he was homosexual. In an instant, I labeled his life as a sham, and my attitude towards him as a Christian singer/songwriter turned sour. Thankfully, the Spirit of God gripped my heart in that moment, and I realized that I was no different. I may have had other struggles with sexual lust, but I am at heart the same as Ray Boltz. I pray that God will keep my humble and keep me attuned to this reality as I seek to minister to others in need.
Mangano stresses in his chapter on this subject that man was created in knowledge, righteousness, and holiness. Thus, we all have a conscience that reaches after God (whether we acknowledge this or not) and knows the basic tenets of good and evil. To this innate sensitivity Yalom directs his work with Betty, whom he affectionately calls the Fat Lady.
Through Yalom’s interactions with her- and ultimately within himself- he recognized at last her humanness, and realized that he had treated her as less of a person because of his own prejudices. He was mortified when he found out that she recognized this from the outset.
I need to examine, and perhaps reexamine, my own prejudices against people, and to recognize that all people are created in the image of God. All are created equal, and all need the redemptive recreation of the Spirit of Christ. I need to change the lens through which I view people- which is largely how they will fulfill my needs/wants; better would be that I see everyone as souls (body and spirit, as defined by Mangano- a concept that warrants deeper personal reflection and study) created in God’s image, and therefore learn to respond to them as those who need to know Christ. This, I believe, will greatly reshape my approach to my neighbors and my counselees.
The reality of this hit home this week when I read an article about Ray Boltz “coming out of the closet”. At the outset I was extremely disappointed that he of all people- because of his ministry- would admit he was homosexual. In an instant, I labeled his life as a sham, and my attitude towards him as a Christian singer/songwriter turned sour. Thankfully, the Spirit of God gripped my heart in that moment, and I realized that I was no different. I may have had other struggles with sexual lust, but I am at heart the same as Ray Boltz. I pray that God will keep my humble and keep me attuned to this reality as I seek to minister to others in need.
Journal 3
“For I, the LORD your God, am a jealous God” (Exodus 20:5).
As a child, I used to think God was mean. When we read the 10 Commandments in church Sunday mornings, I thought of God exacting revenge on mankind because that was what (in my mind) jealous men did: got angry and started destroying things. This past week I was given to see clearly that God is not a jealous destroyer (only?), but a Lover in relentless pursuit of His Bride. As a Lover, God lavishes us with gifts and adorns us with good things so that we radiate with His beauty (Ezek. 16; cf. Eph 1:7-9).
We bear God’s image; we represent Him here on earth. Part of that image is this lavishness, this generosity that we ought to mirror to our neighbors. Therefore, as Welch said in class, we must beware of a miserly way of living; a ‘mine’ mentality is not a Godly attitude, and easily leads us astray into (or perhaps is a result of) idolatry.
This is very true of my own life. My struggles against sexual sin, and even indulgences like food- which are good gifts with which God blesses us- are easily mutated into self-serving and self-satisfying pleasures. Stewardship of both my time and my money (actually, as I write this I am convicted: is it really my time and money?) has also proven difficult to manage in a way that reflects God’s desire to shower the earth with goodness.
And how does this reflect in my ministry? I am not thinking first and foremost about a professional counseling ministry, but in my everyday walk with others. Do I live with the intentionality of wanting to bless them? Do I put them first before serving myself? I am ashamed to say that I rather hoard my goods and spend money on things that ultimately don’t matter. I am tight with my time and would rather invest that in things that are on the surface more gratifying than service. I recently heard it said of a man, “he seems like he has all the time in the world to spend talking with you”; I want to have more of this kind of an attitude. I want to better image my Creator, who has all the time in the world to spend with me, and even to chase after me. What god is great like our God ? (Ps. 77:13).
As a child, I used to think God was mean. When we read the 10 Commandments in church Sunday mornings, I thought of God exacting revenge on mankind because that was what (in my mind) jealous men did: got angry and started destroying things. This past week I was given to see clearly that God is not a jealous destroyer (only?), but a Lover in relentless pursuit of His Bride. As a Lover, God lavishes us with gifts and adorns us with good things so that we radiate with His beauty (Ezek. 16; cf. Eph 1:7-9).
We bear God’s image; we represent Him here on earth. Part of that image is this lavishness, this generosity that we ought to mirror to our neighbors. Therefore, as Welch said in class, we must beware of a miserly way of living; a ‘mine’ mentality is not a Godly attitude, and easily leads us astray into (or perhaps is a result of) idolatry.
This is very true of my own life. My struggles against sexual sin, and even indulgences like food- which are good gifts with which God blesses us- are easily mutated into self-serving and self-satisfying pleasures. Stewardship of both my time and my money (actually, as I write this I am convicted: is it really my time and money?) has also proven difficult to manage in a way that reflects God’s desire to shower the earth with goodness.
And how does this reflect in my ministry? I am not thinking first and foremost about a professional counseling ministry, but in my everyday walk with others. Do I live with the intentionality of wanting to bless them? Do I put them first before serving myself? I am ashamed to say that I rather hoard my goods and spend money on things that ultimately don’t matter. I am tight with my time and would rather invest that in things that are on the surface more gratifying than service. I recently heard it said of a man, “he seems like he has all the time in the world to spend talking with you”; I want to have more of this kind of an attitude. I want to better image my Creator, who has all the time in the world to spend with me, and even to chase after me. What god is great like our God ? (Ps. 77:13).
A New Way To Be Mad . . . If Rape Were Legal
As I was reading Elliot’s article “A New Way to Be Mad”, what struck me was the depths of depravity of humanity. How far we have fallen! There seems to be no end to the lists of neuroses and philias, to the wide variety of ways man seeks to find fulfillment and happiness apart from God. This fact was also clear in Yalom’s recounting of his cancer patient.
Initially, Yalom’s patient Carlos tried to find fulfillment in sexual encounters (or fantasies thereof), then switched to doing good in his family and society by making himself a better man. There was no mention of turning to God from his sin, and therefore I fear that this man simply found a more fulfilling way to try to satisfy the longings of his soul apart from God.
Elliot specifically refers to this phenomenon of wanting to find completeness when recalling the reasons people gave him for wanting to become amputees. The commonality (revealed one way or another) was “I was incomplete” or some other complaint about not feeling themselves. Elliot’s conclusion: there is no definite causality for this desire.
On another note, I found his explanation of semantic contagion very insightful. The idea that conditions “spread” because there is some scientific categorization for the way a person feels or has felt in the past gives them an outlet for self-identification, and perhaps, even a sense of normalization (because there are others out there like them). This seems to be a plausible explanation for other “coming out of the closet” psychosocial issues like homosexuality also. While Ecclesiastes contends that there is nothing new under the sun, there are, perhaps, new ways to explain, and even celebrate (unfortunately) man’s depravity from age to age.
I think as counselors getting our hands dirty in today’s society, we need to understand the depths to which man has fallen- specifically the depths of sin to which we ourselves have fallen. I know in my heart the propensity for me would be to sit in judgment of those whose sin has not been largely subdued and defeated by the inner working of the Spirit of Christ. If that remains the case for me and others, we will miss the opportunities God gives us to demonstrate His forgiving love by walking alongside others who suffer from sin in ways that perhaps we, by the grace of God, do not. If so, I think we will have missed the point of ministry.
Initially, Yalom’s patient Carlos tried to find fulfillment in sexual encounters (or fantasies thereof), then switched to doing good in his family and society by making himself a better man. There was no mention of turning to God from his sin, and therefore I fear that this man simply found a more fulfilling way to try to satisfy the longings of his soul apart from God.
Elliot specifically refers to this phenomenon of wanting to find completeness when recalling the reasons people gave him for wanting to become amputees. The commonality (revealed one way or another) was “I was incomplete” or some other complaint about not feeling themselves. Elliot’s conclusion: there is no definite causality for this desire.
On another note, I found his explanation of semantic contagion very insightful. The idea that conditions “spread” because there is some scientific categorization for the way a person feels or has felt in the past gives them an outlet for self-identification, and perhaps, even a sense of normalization (because there are others out there like them). This seems to be a plausible explanation for other “coming out of the closet” psychosocial issues like homosexuality also. While Ecclesiastes contends that there is nothing new under the sun, there are, perhaps, new ways to explain, and even celebrate (unfortunately) man’s depravity from age to age.
I think as counselors getting our hands dirty in today’s society, we need to understand the depths to which man has fallen- specifically the depths of sin to which we ourselves have fallen. I know in my heart the propensity for me would be to sit in judgment of those whose sin has not been largely subdued and defeated by the inner working of the Spirit of Christ. If that remains the case for me and others, we will miss the opportunities God gives us to demonstrate His forgiving love by walking alongside others who suffer from sin in ways that perhaps we, by the grace of God, do not. If so, I think we will have missed the point of ministry.
Journal 2
The term “broken cisterns” came to mind last week in class when we were discussing the Saturday Night Live skit in conjunction with society’s (and our!) desire to fill ourselves with self-affirmation and reach toward self-actualization. In Jeremiah 2:13, God voices this complaint: “my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water.” The greatest consequence of the Fall is the enmity and the distance between God and mankind. Since then, the propensity of our fallen and sinful nature is to serve self, and to rule our lives (and the lives of others if possible) for our own pleasure and glory. Thus, we create cisterns to fill up with whatever the world has to offer that makes us feel good about ourselves in some way, shape, or form.
Unfortunately, all our efforts are in vain. As God graciously reveals to us in this same accusation against man, these cisterns are broken and can hold no water. Although we repeatedly force feed ourselves with what our sinful hearts desire, our cisterns are never full. We never have enough. We are never satisfied. All the self-affirmation and the striving toward self-actualization never fills us up. Our own cisterns can hold no water. As Cushman revealed in his article, there is no cure for the empty self.
Fortunately, God gives us the answer to our problems in this same passage: Himself. The LORD is the fountain of living waters. This is a fountain that is ever-flowing. Therefore we do not need any sort of storage tank- there is always water to drink when we are thirsty. Furthermore, these are living, or life-giving waters, a “spring of water welling up to eternal life" (John 4:14). God calls us to come and drink freely.
So, who are we? We are people who by nature seek to fill ourselves up with what the world has to offer us- be it pleasure, happiness, fame, or any other of a host of things that do not ultimately satisfy. We are people who were created to be filled with “soul-staggering grandeur” as John Piper puts it. God is the only one who can completely satisfy our needs, and who, by His grace through His Spirit, is at work in us who believe in Him to recreate us and bring us into a state of glory where we will be filled with all the fullness of God.
Unfortunately, all our efforts are in vain. As God graciously reveals to us in this same accusation against man, these cisterns are broken and can hold no water. Although we repeatedly force feed ourselves with what our sinful hearts desire, our cisterns are never full. We never have enough. We are never satisfied. All the self-affirmation and the striving toward self-actualization never fills us up. Our own cisterns can hold no water. As Cushman revealed in his article, there is no cure for the empty self.
Fortunately, God gives us the answer to our problems in this same passage: Himself. The LORD is the fountain of living waters. This is a fountain that is ever-flowing. Therefore we do not need any sort of storage tank- there is always water to drink when we are thirsty. Furthermore, these are living, or life-giving waters, a “spring of water welling up to eternal life" (John 4:14). God calls us to come and drink freely.
So, who are we? We are people who by nature seek to fill ourselves up with what the world has to offer us- be it pleasure, happiness, fame, or any other of a host of things that do not ultimately satisfy. We are people who were created to be filled with “soul-staggering grandeur” as John Piper puts it. God is the only one who can completely satisfy our needs, and who, by His grace through His Spirit, is at work in us who believe in Him to recreate us and bring us into a state of glory where we will be filled with all the fullness of God.
Wednesday, September 17, 2008
Imago Dei and the Empty Self
(This paper was in response to 2 articles I read: Jesus as the Imago Dei: Image-of-God Christology and the Non-linear Linearity of Theology by Stan Grenz, and Why is the Self Empty by Philip Cushman).
I really appreciated Grenz’s explication of Christ as the anti-type for human anthropology. Last year we studied Ridderbos’ triangulation of the relationship between the Old Testament (the type), its fulfillment in Christ (the anti-type), and the heavenly realities that the Old Testament types were modeled after and that Christ points to (the archetype). However, we did not make the application to anthropology, which, in a sense, seems to miss the real point of application for us.
Jesus Christ is the express image of God and the way by which we know God; He is also the guide/pattern for our lives. As Grenz points out, man was created in the image of God (Genesis 1), but, ultimately, created to be conformed into the true image of God and to share in His glory. The only way this is possible is through Christ who is the true Human, and this will only happen through the power of His resurrection when we are called to live with Him in heaven. What a glorious privilege; what a glorious end!
Thus, when I read the Cushman article regarding the observations of secular psychologists that reveal that people try to fill themselves with disposable goods because they experience emptiness in the core of their humanity, the plight of man seems most pitiable! Especially in light of the fact that we were created for so much more- and because of our sinful refusal to submit to the lordship of our Creator we miss out on the opportunity afforded to us through His Son to be filled with all the fullness of God (Eph. 3:19).
Furthermore, while we wait for Christ to return or call us home, He gave us Himself as a pattern to live by. Moreover, He places us in His family, the Church, in order that we do not have to go through life as autonomous beings. We can learn to live interdependently with others, thus helping to avoid falling into the trap of modern self-help psychology and self-indulgent advertising.
But thanks be to God, there is hope for those who put their trust in Him. Praise be to Christ who died that we might live- who saves fallen man from himself!
I really appreciated Grenz’s explication of Christ as the anti-type for human anthropology. Last year we studied Ridderbos’ triangulation of the relationship between the Old Testament (the type), its fulfillment in Christ (the anti-type), and the heavenly realities that the Old Testament types were modeled after and that Christ points to (the archetype). However, we did not make the application to anthropology, which, in a sense, seems to miss the real point of application for us.
Jesus Christ is the express image of God and the way by which we know God; He is also the guide/pattern for our lives. As Grenz points out, man was created in the image of God (Genesis 1), but, ultimately, created to be conformed into the true image of God and to share in His glory. The only way this is possible is through Christ who is the true Human, and this will only happen through the power of His resurrection when we are called to live with Him in heaven. What a glorious privilege; what a glorious end!
Thus, when I read the Cushman article regarding the observations of secular psychologists that reveal that people try to fill themselves with disposable goods because they experience emptiness in the core of their humanity, the plight of man seems most pitiable! Especially in light of the fact that we were created for so much more- and because of our sinful refusal to submit to the lordship of our Creator we miss out on the opportunity afforded to us through His Son to be filled with all the fullness of God (Eph. 3:19).
Furthermore, while we wait for Christ to return or call us home, He gave us Himself as a pattern to live by. Moreover, He places us in His family, the Church, in order that we do not have to go through life as autonomous beings. We can learn to live interdependently with others, thus helping to avoid falling into the trap of modern self-help psychology and self-indulgent advertising.
But thanks be to God, there is hope for those who put their trust in Him. Praise be to Christ who died that we might live- who saves fallen man from himself!
Human Personality Journal 1
When I began to ponder the metaphors that I live out of, my first response was: I don’t really know. Having just read Philip Cushman’s article Why the Self Is Empty, makes me ponder the reasons why I (and likely many others in my circles) am not more consciously introspective? Perhaps we are simply not taught to search our hearts and minds, even though we are taught to ask God to expose the depths of our hearts. Perhaps, then, there are fears that accompany such a proposition- we really do not want to know ourselves because we know that we will not like what we see- and, therefore, ignorance is bliss (or is it?). However, it stands to reason that it is pertinent to understand one’s self if one is to understand others most fully.
In Instruments in the Redeemer’s Hands, Tripp introduces a metaphor of an ambassador sent out by the King as His representative to proclaim the words of the King, and to act in the name and manner of the same. This metaphor struck home immediately, and is the metaphor that I long to live out of.
If I had to choose a metaphor that I do live out of, I would have to pick that of a scientific explorer who is quite content to run about on his own gathering information of various sorts, largely sticking to himself. The other side to this explorer is the characteristic of one who loves to share his found knowledge with all those who are willing to listen, and those of whom he feels would benefit from his “vast” knowledge and experience. Thus concluded, the metaphor is of a person who independently and (largely) autonomously searches for knowledge and is quick to show off his findings to others in order to substantiate the meaning of his existence.
What an ugly, selfish, and ultimately lonely way to live. I much prefer the ambassadorial calling, but relinquishing my love for autonomy is such a difficult thing to do. I pray that God will help me to live more and more for Him, and not for my own selfish ambitions.
In Instruments in the Redeemer’s Hands, Tripp introduces a metaphor of an ambassador sent out by the King as His representative to proclaim the words of the King, and to act in the name and manner of the same. This metaphor struck home immediately, and is the metaphor that I long to live out of.
If I had to choose a metaphor that I do live out of, I would have to pick that of a scientific explorer who is quite content to run about on his own gathering information of various sorts, largely sticking to himself. The other side to this explorer is the characteristic of one who loves to share his found knowledge with all those who are willing to listen, and those of whom he feels would benefit from his “vast” knowledge and experience. Thus concluded, the metaphor is of a person who independently and (largely) autonomously searches for knowledge and is quick to show off his findings to others in order to substantiate the meaning of his existence.
What an ugly, selfish, and ultimately lonely way to live. I much prefer the ambassadorial calling, but relinquishing my love for autonomy is such a difficult thing to do. I pray that God will help me to live more and more for Him, and not for my own selfish ambitions.
Monday, May 5, 2008
Ephesians: A Redemptive-Historical Approach
The epistle to the Ephesians was written by Paul while in prison, probably in Rome around 60-62 A.D.[1] In this letter, Paul expounds with glorious doxologies the work of God in the salvation of the Gentiles and the building up of the church worldwide. Since Paul does not explicitly address issues from the Ephesian church, some biblical scholars think that this letter was written not directly to Ephesus, but as a circular letter to numerous churches in Asia Minor. If this is the case, more credence is given to the fact that Paul dwells on the growth and development of the Church of God.[2]
In Acts 19 and 20 we read of Paul’s work in the city of Ephesus. When Paul arrived there, he found a group of believers who had been baptized with the baptism of John. They had not heard of the Holy Spirit; therefore, when Paul had taught them of the One to whom John pointed, they believed and were baptized in the name of the Lord Jesus. Paul then laid his hands on them and they were filled with the Spirit. Luke records that after this event, Paul taught in the synagogues concerning the kingdom of God. [3] Following his stay, Paul went to Macedonia; while returning to Jerusalem, Paul stopped in Asia to bid farewell to the Ephesian elders. Paul reminded them that he had taught both Jews and Greeks about repentance and reconciliation through faith in Jesus. He informed them that he would not see them again and declared that he was innocent of their blood because he had not failed to proclaim the whole counsel of God to them. Paul exhorted them to care for the whole church after he had left. In his parting words he commended them “to God and to the word of his grace, which [was] able to build [them] up and to give [them] the inheritance among all those who are sanctified.”[4] This building up of the church- of whom Paul seems to stress the all-encompassing nature- and the revelation of the whole counsel of God are two themes that appear in his epistle written to this same church.
Paul introduces the idea of the mystery of the will of God in verse nine of the first chapter of this epistle to the Ephesians. This is not a magical sort of mystery, nor some sort of non-corporeal experience, but a fuller revelation of things that preexisted but were hidden. This mystery finds its true glory and revelation in the coming of Jesus Christ. Herman Ridderbos concluded that the “mystery that has been revealed with the advent of Christ must also be known and understood “by means of the prophetic writings””; thus, this mystery is contained within the Old Testament.[5] As the writer to the Hebrews points out several times and in various ways in that letter, the aspects of life and worship under the Old Covenant were copies, shadows, and patterns of greater realities, Jesus Christ Himself being the focal point or antitype.[6] Paul’s Christology, or historical eschatology, consists within an “organic relationship with the revelation of the Old Testament.”[7]
Throughout Israel’s history, the LORD established His relationship with His people through the means of a covenant. Of course, this covenant was initiated with Abraham hundreds of years before the inception of Israel as a nation, and even then it was rooted in the promise made to Adam and Eve after the Fall of humanity in the Garden of Eden. The LORD promised Israel that He would be their God and that they would be His people. They were also promised the land of Canaan as an inheritance. Furthermore, they were promised that they would have dominion over all the nations. Once settled in the Promised Land, Israel established a monarchy; God’s promise to David was that his kingly line would never end.[8]
When the Babylonians invaded Judah, the people of God were expelled from their land, the earthly kingship of David ended, and the temple was destroyed. Under the reign of Cyrus, the Jews were allowed to return to their land and rebuild the temple. At that time, Haggai prophesied that the glory of the latter temple would be greater than Solomon’s, intimating that there was something better to come.[9] However, there was still no king in Israel; the people looked forward expectantly for the coming of the promised Anointed One.
It is clear from the interactions that Jesus had with His contemporaries that the Jews were looking for a great deliverer who would rule over an earthly kingdom in Israel, one who would lead them forth to conquer the nations. However, Jesus came to usher in another kind of kingdom; his kingdom was not of this world.[10] Thus, Jesus established not an earthly kingdom, but a spiritual kingdom; he established the new covenant of the heart prophesied by Jeremiah.[11] This new kingdom was not limited to only Israel.
Isaiah spoke of the Servant of God who would be the light of the nations and bringing salvation to the ends of the earth.[12] Simeon confirmed that such prophecies spoke of Jesus when he declared that the child Jesus was “a light for the revelation to the Gentiles” as well as to bring glory to Israel.[13] This was the mystery of which Paul spoke: that through the death and resurrection of this Suffering Servant, the salvation of the Gentiles had come. Paul declared in this letter to the Ephesians that these Gentiles were “included in Christ when [they] heard the word of truth, the gospel of [their] salvation.”[14] Those who had been far distant from the promises of God and the salvation once offered to Israel only, had now been brought near, had been brought into this new covenant through the blood of Jesus Christ.[15] Thus, those who were “dead in trespasses and sins” had been made “alive together in Christ.”[16]
With this point, Paul begins to expand the main theme that runs through this epistle, the theme of the unity of the Church in this new kingdom brought together under one Head that is Christ. Paul (a Jew) says to his readers (Gentiles) that they were “made alive together in Christ”.[17] This theme is first introduced by Paul in the opening of his letter as the reason for the revelation of the mystery to him at that time: “to bring all things in heaven and on earth together under one head, even Christ”.[18] Paul makes the connection between the unification of all things and the salvation of the Gentiles more explicitly in chapter three. There he states, “[t]his mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.”[19] Thus, this new covenant established by Christ, included the Gentiles as well as the Jews. These new converts were made heirs of the promises made to Abraham. The Gentile believers were no longer considered strangers and aliens, those who had no access to God according to the ceremonial rites and temple regulations. Instead, they had been made citizens of the kingdom and “members of the household of God.”[20]
Paul uses this imagery of a household to depict the relationship these new converts had with God and with their fellow believers. These Gentiles were part of a new building that was being constructed, a “holy temple in the Lord” built on the foundation of Jesus Christ as well as the teachings of the apostles and prophets.[21] This was the true temple where God would dwell in the hearts of men by His Spirit, unifying believers into one body in Christ.[22] Paul stresses over and over in this epistle that they, both Jew and Gentile, were made one in Christ.
This unification of Jews and Gentiles was made possible through the work of reconciliation wrought by Christ on the cross. Jews and Gentiles, who were once at enmity against each other, had been brought together into a spiritual brotherhood. Through His death on the cross, Jesus also put to death the hostility that had at one time existed between the Jews and the Gentiles; Jesus died to bring peace to all men.[23] God had now revealed this mystery of the union of Jew and Gentile to Paul in order that he might proclaim the remarkable nature of this new kingdom, that there would be peace and unity within the church, and that this church would grow together in love through their Lord and Savior Jesus Christ.[24] Therefore, Paul urged his readers to keep the “unity of the Spirit in the bond of peace” because they were all of one.[25]
In light of the history of Paul’s interactions with the Ephesians recorded in Acts, this theme of unity makes perfect sense. As we have already seen, Paul was concerned about revealing the whole counsel of God to the Ephesians. Further, Paul had exhorted the elders to care for the whole church, to shepherd them as the flock of God.[26] Even if this letter was not written specifically to the church at Ephesus but was sent out as a circular letter as some propose, confronting the issue of unity within the church, especially concerning Jew-Gentile relations, could be expected since was a common issue among the early churches, Paul himself having dealt with this issue in other specific churches.[27]
This goal of maintaining the unity of the Church and of the building up of the Body of Christ is not limited to the church at Ephesus by any means. The instructions that flow out of Paul’s theology of unity in Christ are as relevant today as they ever were. David Inks declared that the maturity and growth of the Body of Christ is the “eschatological goal of the church”.[28] Therefore, Paul urges his readers not to live as they once lived, as true Gentiles do, with darkened understanding since the mystery of Christ had been revealed to them with power through the Spirit of God.[29] They were called by Paul to “walk worthy of the calling with which [they] were called”; this same call comes to us.[30] Further, Paul exhorts his readers to walk in love, in light, and in wisdom in order that this unity might be preserved. He gives specific practical ways that this can be done at the end of chapter 5 through chapter six.
If this letter was written to the Ephesians, or even to the churches of Asia Minor, how can we today know that this letter speaks the same way to us? First, we must remember that we are also members of this one Body, and are members of the same Lord Jesus. Paul does not limit the scope of this letter to the church of his day. He has a broader eschatology in mind than that; his eschatology “is entirely determined by the realized and still-to-be-realized [italics mine] redemptive work of God in Christ.”[31] Paul mentions that God gave gifts to certain men in the church in order to teach and equip (mend or restore)[32] the Body, “until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.”[33] Therefore, this work is still ongoing in the Church; “He who has begun a good work in [us] will complete it until the day of Jesus Christ”.[34] The epistle to the Ephesians is still read to us today because it is still as relevant now as it was when it was written. God’s word is still graciously preached in our hearing. It is by this “mending, restoring Word [that] we grow into the unity of our singular manhood in Christ.”[35]
The God of this Word is still at work unifying His church unto Himself. We can pray expectantly for this completion, as we watch and wait until Jesus Christ returns. And we can say exultantly with Paul, “unto him who is able to do far more abundantly than all that we can ask or think, according to the power at work in us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.”[36]
[1] Acts 28:28-3, cf. Col 2:4. (Note: all scripture references are taken from the ESV unless otherwise noted.); New Geneva Study Bible (NGSB), 1859
[2] NGSB, 1859
[3] Acts 19:1-8 (Note: all scripture references are taken from the ESV unless otherwise noted).
[4] Acts 20:27-32
[5] Herman Ridderbos, Paul: An Outline of his Theology (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1975) 51, quoting Rom. 16:26
[6] Heb. 8:5, 10:1. The idea if Christ being the antitype is taken from class lecture on 3/13/08.
[7] Ridderbos, 50
[8] 2 Sam. 7:12-14
[9] Hag. 2:9
[10] John 18:36
[11] Jer. 31
[12] Is. 49:6
[13] Luke 2:32
[14] Eph. 1:13, NIV; cf. Col. 1:24-27
[15] Eph. 2:13
[16] Eph. 2:1, 5
[17] Eph. 2:5
[18] Eph. 1:10, NIV
[19] Eph. 3:6
[20] Eph. 2:19
[21] Eph. 2:20-21
[22] Eph. 2:16, 22, 3:6; cf. 1 Cor. 3:16
[23] Eph. 2:14-17; cf. Luke 2:14
[24] Eph. 3:16-19
[25] Eph. 4:3-6
[26] Acts 20:26ff
[27] See the epistles to the Romans and to the Colossians as examples of this.
[28]David W. Inks, Christ’s Method for Maturity (http://www.kerux.com/documents/keruxv16n2a3.htm) 5
[29] Eph. 4:17ff
[30] Eph. 4:1, NKJV
[31] Ridderbos, 51
[32] Inks, 4
[33] Eph. 4:13, NIV
[34] Phil. 1:6, NKJV
[35] Inks, 5
[36] Eph. 3:20-21
In Acts 19 and 20 we read of Paul’s work in the city of Ephesus. When Paul arrived there, he found a group of believers who had been baptized with the baptism of John. They had not heard of the Holy Spirit; therefore, when Paul had taught them of the One to whom John pointed, they believed and were baptized in the name of the Lord Jesus. Paul then laid his hands on them and they were filled with the Spirit. Luke records that after this event, Paul taught in the synagogues concerning the kingdom of God. [3] Following his stay, Paul went to Macedonia; while returning to Jerusalem, Paul stopped in Asia to bid farewell to the Ephesian elders. Paul reminded them that he had taught both Jews and Greeks about repentance and reconciliation through faith in Jesus. He informed them that he would not see them again and declared that he was innocent of their blood because he had not failed to proclaim the whole counsel of God to them. Paul exhorted them to care for the whole church after he had left. In his parting words he commended them “to God and to the word of his grace, which [was] able to build [them] up and to give [them] the inheritance among all those who are sanctified.”[4] This building up of the church- of whom Paul seems to stress the all-encompassing nature- and the revelation of the whole counsel of God are two themes that appear in his epistle written to this same church.
Paul introduces the idea of the mystery of the will of God in verse nine of the first chapter of this epistle to the Ephesians. This is not a magical sort of mystery, nor some sort of non-corporeal experience, but a fuller revelation of things that preexisted but were hidden. This mystery finds its true glory and revelation in the coming of Jesus Christ. Herman Ridderbos concluded that the “mystery that has been revealed with the advent of Christ must also be known and understood “by means of the prophetic writings””; thus, this mystery is contained within the Old Testament.[5] As the writer to the Hebrews points out several times and in various ways in that letter, the aspects of life and worship under the Old Covenant were copies, shadows, and patterns of greater realities, Jesus Christ Himself being the focal point or antitype.[6] Paul’s Christology, or historical eschatology, consists within an “organic relationship with the revelation of the Old Testament.”[7]
Throughout Israel’s history, the LORD established His relationship with His people through the means of a covenant. Of course, this covenant was initiated with Abraham hundreds of years before the inception of Israel as a nation, and even then it was rooted in the promise made to Adam and Eve after the Fall of humanity in the Garden of Eden. The LORD promised Israel that He would be their God and that they would be His people. They were also promised the land of Canaan as an inheritance. Furthermore, they were promised that they would have dominion over all the nations. Once settled in the Promised Land, Israel established a monarchy; God’s promise to David was that his kingly line would never end.[8]
When the Babylonians invaded Judah, the people of God were expelled from their land, the earthly kingship of David ended, and the temple was destroyed. Under the reign of Cyrus, the Jews were allowed to return to their land and rebuild the temple. At that time, Haggai prophesied that the glory of the latter temple would be greater than Solomon’s, intimating that there was something better to come.[9] However, there was still no king in Israel; the people looked forward expectantly for the coming of the promised Anointed One.
It is clear from the interactions that Jesus had with His contemporaries that the Jews were looking for a great deliverer who would rule over an earthly kingdom in Israel, one who would lead them forth to conquer the nations. However, Jesus came to usher in another kind of kingdom; his kingdom was not of this world.[10] Thus, Jesus established not an earthly kingdom, but a spiritual kingdom; he established the new covenant of the heart prophesied by Jeremiah.[11] This new kingdom was not limited to only Israel.
Isaiah spoke of the Servant of God who would be the light of the nations and bringing salvation to the ends of the earth.[12] Simeon confirmed that such prophecies spoke of Jesus when he declared that the child Jesus was “a light for the revelation to the Gentiles” as well as to bring glory to Israel.[13] This was the mystery of which Paul spoke: that through the death and resurrection of this Suffering Servant, the salvation of the Gentiles had come. Paul declared in this letter to the Ephesians that these Gentiles were “included in Christ when [they] heard the word of truth, the gospel of [their] salvation.”[14] Those who had been far distant from the promises of God and the salvation once offered to Israel only, had now been brought near, had been brought into this new covenant through the blood of Jesus Christ.[15] Thus, those who were “dead in trespasses and sins” had been made “alive together in Christ.”[16]
With this point, Paul begins to expand the main theme that runs through this epistle, the theme of the unity of the Church in this new kingdom brought together under one Head that is Christ. Paul (a Jew) says to his readers (Gentiles) that they were “made alive together in Christ”.[17] This theme is first introduced by Paul in the opening of his letter as the reason for the revelation of the mystery to him at that time: “to bring all things in heaven and on earth together under one head, even Christ”.[18] Paul makes the connection between the unification of all things and the salvation of the Gentiles more explicitly in chapter three. There he states, “[t]his mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.”[19] Thus, this new covenant established by Christ, included the Gentiles as well as the Jews. These new converts were made heirs of the promises made to Abraham. The Gentile believers were no longer considered strangers and aliens, those who had no access to God according to the ceremonial rites and temple regulations. Instead, they had been made citizens of the kingdom and “members of the household of God.”[20]
Paul uses this imagery of a household to depict the relationship these new converts had with God and with their fellow believers. These Gentiles were part of a new building that was being constructed, a “holy temple in the Lord” built on the foundation of Jesus Christ as well as the teachings of the apostles and prophets.[21] This was the true temple where God would dwell in the hearts of men by His Spirit, unifying believers into one body in Christ.[22] Paul stresses over and over in this epistle that they, both Jew and Gentile, were made one in Christ.
This unification of Jews and Gentiles was made possible through the work of reconciliation wrought by Christ on the cross. Jews and Gentiles, who were once at enmity against each other, had been brought together into a spiritual brotherhood. Through His death on the cross, Jesus also put to death the hostility that had at one time existed between the Jews and the Gentiles; Jesus died to bring peace to all men.[23] God had now revealed this mystery of the union of Jew and Gentile to Paul in order that he might proclaim the remarkable nature of this new kingdom, that there would be peace and unity within the church, and that this church would grow together in love through their Lord and Savior Jesus Christ.[24] Therefore, Paul urged his readers to keep the “unity of the Spirit in the bond of peace” because they were all of one.[25]
In light of the history of Paul’s interactions with the Ephesians recorded in Acts, this theme of unity makes perfect sense. As we have already seen, Paul was concerned about revealing the whole counsel of God to the Ephesians. Further, Paul had exhorted the elders to care for the whole church, to shepherd them as the flock of God.[26] Even if this letter was not written specifically to the church at Ephesus but was sent out as a circular letter as some propose, confronting the issue of unity within the church, especially concerning Jew-Gentile relations, could be expected since was a common issue among the early churches, Paul himself having dealt with this issue in other specific churches.[27]
This goal of maintaining the unity of the Church and of the building up of the Body of Christ is not limited to the church at Ephesus by any means. The instructions that flow out of Paul’s theology of unity in Christ are as relevant today as they ever were. David Inks declared that the maturity and growth of the Body of Christ is the “eschatological goal of the church”.[28] Therefore, Paul urges his readers not to live as they once lived, as true Gentiles do, with darkened understanding since the mystery of Christ had been revealed to them with power through the Spirit of God.[29] They were called by Paul to “walk worthy of the calling with which [they] were called”; this same call comes to us.[30] Further, Paul exhorts his readers to walk in love, in light, and in wisdom in order that this unity might be preserved. He gives specific practical ways that this can be done at the end of chapter 5 through chapter six.
If this letter was written to the Ephesians, or even to the churches of Asia Minor, how can we today know that this letter speaks the same way to us? First, we must remember that we are also members of this one Body, and are members of the same Lord Jesus. Paul does not limit the scope of this letter to the church of his day. He has a broader eschatology in mind than that; his eschatology “is entirely determined by the realized and still-to-be-realized [italics mine] redemptive work of God in Christ.”[31] Paul mentions that God gave gifts to certain men in the church in order to teach and equip (mend or restore)[32] the Body, “until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.”[33] Therefore, this work is still ongoing in the Church; “He who has begun a good work in [us] will complete it until the day of Jesus Christ”.[34] The epistle to the Ephesians is still read to us today because it is still as relevant now as it was when it was written. God’s word is still graciously preached in our hearing. It is by this “mending, restoring Word [that] we grow into the unity of our singular manhood in Christ.”[35]
The God of this Word is still at work unifying His church unto Himself. We can pray expectantly for this completion, as we watch and wait until Jesus Christ returns. And we can say exultantly with Paul, “unto him who is able to do far more abundantly than all that we can ask or think, according to the power at work in us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.”[36]
[1] Acts 28:28-3, cf. Col 2:4. (Note: all scripture references are taken from the ESV unless otherwise noted.); New Geneva Study Bible (NGSB), 1859
[2] NGSB, 1859
[3] Acts 19:1-8 (Note: all scripture references are taken from the ESV unless otherwise noted).
[4] Acts 20:27-32
[5] Herman Ridderbos, Paul: An Outline of his Theology (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1975) 51, quoting Rom. 16:26
[6] Heb. 8:5, 10:1. The idea if Christ being the antitype is taken from class lecture on 3/13/08.
[7] Ridderbos, 50
[8] 2 Sam. 7:12-14
[9] Hag. 2:9
[10] John 18:36
[11] Jer. 31
[12] Is. 49:6
[13] Luke 2:32
[14] Eph. 1:13, NIV; cf. Col. 1:24-27
[15] Eph. 2:13
[16] Eph. 2:1, 5
[17] Eph. 2:5
[18] Eph. 1:10, NIV
[19] Eph. 3:6
[20] Eph. 2:19
[21] Eph. 2:20-21
[22] Eph. 2:16, 22, 3:6; cf. 1 Cor. 3:16
[23] Eph. 2:14-17; cf. Luke 2:14
[24] Eph. 3:16-19
[25] Eph. 4:3-6
[26] Acts 20:26ff
[27] See the epistles to the Romans and to the Colossians as examples of this.
[28]David W. Inks, Christ’s Method for Maturity (http://www.kerux.com/documents/keruxv16n2a3.htm) 5
[29] Eph. 4:17ff
[30] Eph. 4:1, NKJV
[31] Ridderbos, 51
[32] Inks, 4
[33] Eph. 4:13, NIV
[34] Phil. 1:6, NKJV
[35] Inks, 5
[36] Eph. 3:20-21
Redemption and Reconciliation in Psalm 77
Due to the length and nature of this paper, I have made it available only upon request. Email me at glen.slinger@gmail.com. Thanks.
Elements: Summative Reflection
Grow in Case Wisdom
The movies and novels for this class were an interesting way to grow in case wisdom. I have found that, typically, I watch movies and read novels for the sheer enjoyment of it (and sometimes, admittedly, as a form of escapism). As such, I don’t usually watch or read in a way that is looking to learn more about humanity and the way people process their lives; I am in it for the entertainment. Having to take more of a critical step back and process what is (or what might be) going on in the minds of the characters has given me a different perspective on engaging in not only these activities, but also on interpreting real life.
The benefit of such activities, I believe, is to develop a greater awareness of what might be brewing beneath the surface issues that people present when we are engaged in conversation. Further, these reflective exercises help to take a step back and process what is going on before simply offering an opinion or giving advice. There is more of a necessity to ask more questions and try to understand the person within his/her context when we slow down and engage the person instead of the situation or the problem; having to reflect on characters in a movie or in a book helps to develop this type of awareness.
On the flip side, there is a danger of being analytical when engaging in this type of case work: that I do not begin to assume I understand a person’s situation just because I am familiar with specific issues. Each person is different. Thus, the warning applied in the paragraph above fits here as well. I have to remember to focus on the person, not the problem. Furthermore, I have to be aware not to trust in my own understanding of issues that life presents, but to always lean on the Spirit of God for direction and light.
Engage in Intentionally Constructive Conversations
The triads were most helpful in developing an intentionality in everyday conversations. In a sense, we were forced to talk with others, developing the skills necessary to be an effective counselor. However, our group meshed well from the first meeting, and it was a real pleasure to meet each week. We felt safe to share our struggles and our joys. Unfortunately, we talked so long each time that we ran out of time to pray with each other. In spite of this, we have been praying for each other and have called and emailed each other when specific issues for prayer have come up.
Although we had a great time and certainly grew individually, I wish we had some sort of a rubric, or marking scheme/checklist for what to look for when in engaging in conversation within our triads. Then one of the three could operate as an ‘objective’ observer who could provide feedback after the triad session. Thus, there would be the opportunity for (potentially) greater growth with the encouragement and critical feedback from a third-person perspective. Moreover, these observations/rubrics/comments could be handed in for further comment and direction from the instructor.
I think that having this class alongside the Methods of Biblical Change class has been a real blessing. They have been mutually reinforcing, and often the class material has overlapped. The journaling we did for Methods helped focus on being intentional in our conversations, some weeks having a specificity of conversation topic or dynamic. Perhaps having to journal as part of each weekly assignment would have been more helpful for the triads also.
Build a Repertoire of Counseling Topics
I thoroughly enjoyed the readings assigned for this class. Specifically, I thought the spectrum covered on the given topics was very helpful. For example, I tend to think of judgmentalism as judgmentalism, disappointment as disappointment, and frustration as frustration; I do not typically see these as forms of anger. Having a spectrum on which to place peripheral issues (if I may call them that) will allow me to identify these issues correctly, to identify with the person’s struggle more readily and personally, and to addresses them more effectively with Scripture.
Of course, having to deal with particular issues in one’s own life is perhaps the best way to prepare for counseling. As Paul wrote in 2 Corinthians 1:4, if we have gone through certain trials, or worked through certain issues, we are able to “comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.” Therefore, working through our own issues by way of personal application studies, not only helps us to build a repertoire of counseling topics, it also helps us to be more intentional in our conversations, and to grow in case wisdom as we begin to understand in more depth the human condition.
Other Observations
The last two classes were extremely helpful. Dealing with questions from prospective counselors (professionally speaking!) gave voice to some of my own questions that I had not raised yet. Powlison’s candid, insightful, and God-focused answers really brought a lot of light to bear on the questions that would befuddle me when I begin to look at my potential career as a counselor. I am thankful that Powlison was willing to entertain our questions.
The second point I would like to raise is in regard to the additions or appendices that Powlison uses to frame Tripp’s methodology in Instruments in the Redeemer’s Hands. He spoke briefly in one of the last classes about personally preparing to counsel before engaging others, which he coined “WALK”. We need to live out what we hope to share with others in need. Following this would be Tripp’s LOVE, KNOW, SPEAK, DO. As the other bookend, Powlison adds the category “GROW”; this, according to my understanding, was the essence of this course- to grow in wisdom and skill as we seek to be used as instruments in God’s Kingdom. I am thankful for this additional perspective on counseling ministry. God has richly blessed me through Powlison’s teaching in this class.
The movies and novels for this class were an interesting way to grow in case wisdom. I have found that, typically, I watch movies and read novels for the sheer enjoyment of it (and sometimes, admittedly, as a form of escapism). As such, I don’t usually watch or read in a way that is looking to learn more about humanity and the way people process their lives; I am in it for the entertainment. Having to take more of a critical step back and process what is (or what might be) going on in the minds of the characters has given me a different perspective on engaging in not only these activities, but also on interpreting real life.
The benefit of such activities, I believe, is to develop a greater awareness of what might be brewing beneath the surface issues that people present when we are engaged in conversation. Further, these reflective exercises help to take a step back and process what is going on before simply offering an opinion or giving advice. There is more of a necessity to ask more questions and try to understand the person within his/her context when we slow down and engage the person instead of the situation or the problem; having to reflect on characters in a movie or in a book helps to develop this type of awareness.
On the flip side, there is a danger of being analytical when engaging in this type of case work: that I do not begin to assume I understand a person’s situation just because I am familiar with specific issues. Each person is different. Thus, the warning applied in the paragraph above fits here as well. I have to remember to focus on the person, not the problem. Furthermore, I have to be aware not to trust in my own understanding of issues that life presents, but to always lean on the Spirit of God for direction and light.
Engage in Intentionally Constructive Conversations
The triads were most helpful in developing an intentionality in everyday conversations. In a sense, we were forced to talk with others, developing the skills necessary to be an effective counselor. However, our group meshed well from the first meeting, and it was a real pleasure to meet each week. We felt safe to share our struggles and our joys. Unfortunately, we talked so long each time that we ran out of time to pray with each other. In spite of this, we have been praying for each other and have called and emailed each other when specific issues for prayer have come up.
Although we had a great time and certainly grew individually, I wish we had some sort of a rubric, or marking scheme/checklist for what to look for when in engaging in conversation within our triads. Then one of the three could operate as an ‘objective’ observer who could provide feedback after the triad session. Thus, there would be the opportunity for (potentially) greater growth with the encouragement and critical feedback from a third-person perspective. Moreover, these observations/rubrics/comments could be handed in for further comment and direction from the instructor.
I think that having this class alongside the Methods of Biblical Change class has been a real blessing. They have been mutually reinforcing, and often the class material has overlapped. The journaling we did for Methods helped focus on being intentional in our conversations, some weeks having a specificity of conversation topic or dynamic. Perhaps having to journal as part of each weekly assignment would have been more helpful for the triads also.
Build a Repertoire of Counseling Topics
I thoroughly enjoyed the readings assigned for this class. Specifically, I thought the spectrum covered on the given topics was very helpful. For example, I tend to think of judgmentalism as judgmentalism, disappointment as disappointment, and frustration as frustration; I do not typically see these as forms of anger. Having a spectrum on which to place peripheral issues (if I may call them that) will allow me to identify these issues correctly, to identify with the person’s struggle more readily and personally, and to addresses them more effectively with Scripture.
Of course, having to deal with particular issues in one’s own life is perhaps the best way to prepare for counseling. As Paul wrote in 2 Corinthians 1:4, if we have gone through certain trials, or worked through certain issues, we are able to “comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.” Therefore, working through our own issues by way of personal application studies, not only helps us to build a repertoire of counseling topics, it also helps us to be more intentional in our conversations, and to grow in case wisdom as we begin to understand in more depth the human condition.
Other Observations
The last two classes were extremely helpful. Dealing with questions from prospective counselors (professionally speaking!) gave voice to some of my own questions that I had not raised yet. Powlison’s candid, insightful, and God-focused answers really brought a lot of light to bear on the questions that would befuddle me when I begin to look at my potential career as a counselor. I am thankful that Powlison was willing to entertain our questions.
The second point I would like to raise is in regard to the additions or appendices that Powlison uses to frame Tripp’s methodology in Instruments in the Redeemer’s Hands. He spoke briefly in one of the last classes about personally preparing to counsel before engaging others, which he coined “WALK”. We need to live out what we hope to share with others in need. Following this would be Tripp’s LOVE, KNOW, SPEAK, DO. As the other bookend, Powlison adds the category “GROW”; this, according to my understanding, was the essence of this course- to grow in wisdom and skill as we seek to be used as instruments in God’s Kingdom. I am thankful for this additional perspective on counseling ministry. God has richly blessed me through Powlison’s teaching in this class.
Instruments In The Redeemer's Hands: Appendix 5
This appendix has been most helpful. Perhaps one of the most daunting questions that I feel I face as an up-and-coming counselor is, ‘What practical tools can I employ in a given counseling situation?’ I really appreciate these tools that Tripp has given, and in particular the fact that he gave scenarios showing typical application of these homework assignments.
I found myself being challenged to do all these assignments myself. Throughout this year at WTS, I have been reminded that biblical counseling begins with one’s self. Therefore, I know that I would not be able to effectively administer any of these homework assignments without having done them myself first. I suppose that in doing them and in reflecting on them after is where I will begin to find my own counseling niche in term of methodology. Different assignments can be used in different scenarios, and I need to know for myself where I could see these assignments being used. On the more practical end of things, I know that I will remember these various assignments better and will be able to choose which one to administer in a given situation having worked through them myself. Also, in working through them, I will gain a personal understanding as to what my expectations ought to be as far as the outcome of the homework is concerned, not to mention that I will undoubtedly be changed in the process!
This leads me to a fairly disconcerting question, which stems from my own past as a counselee, and a question which Tripp doesn’t seem to address: what do you do with someone who does not do their homework, someone who is either reluctant to do it, or perhaps flat out refuses to? Perhaps at that point this could become the presenting problem, but I don’t think I would want to spend a lot of time dealing with the issue of homework specifically, nor would I want to spend a lot of time discussing that particular issue for the sake of missing out on the original topics for which the counselee came in. However, I do recognize that this reluctance is a significant issue, and may exhibit root causes to other issues in the counselee’s life. After having said all that- I am still not sure how to proceed. I suppose with caution, and, if in doubt about where I have been guiding the sessions, repent.
I found myself being challenged to do all these assignments myself. Throughout this year at WTS, I have been reminded that biblical counseling begins with one’s self. Therefore, I know that I would not be able to effectively administer any of these homework assignments without having done them myself first. I suppose that in doing them and in reflecting on them after is where I will begin to find my own counseling niche in term of methodology. Different assignments can be used in different scenarios, and I need to know for myself where I could see these assignments being used. On the more practical end of things, I know that I will remember these various assignments better and will be able to choose which one to administer in a given situation having worked through them myself. Also, in working through them, I will gain a personal understanding as to what my expectations ought to be as far as the outcome of the homework is concerned, not to mention that I will undoubtedly be changed in the process!
This leads me to a fairly disconcerting question, which stems from my own past as a counselee, and a question which Tripp doesn’t seem to address: what do you do with someone who does not do their homework, someone who is either reluctant to do it, or perhaps flat out refuses to? Perhaps at that point this could become the presenting problem, but I don’t think I would want to spend a lot of time dealing with the issue of homework specifically, nor would I want to spend a lot of time discussing that particular issue for the sake of missing out on the original topics for which the counselee came in. However, I do recognize that this reluctance is a significant issue, and may exhibit root causes to other issues in the counselee’s life. After having said all that- I am still not sure how to proceed. I suppose with caution, and, if in doubt about where I have been guiding the sessions, repent.
Methods Course Self-Assessment
“The world is intensely personal.” The lectures this year often began with these words. Perhaps just as often, I have found these words to be alien to my own worldview. What does it mean that the world is intensely personal, when I am not? Perhaps I have not been so personal in much of my past because I never had any deeply personal relationships until God stepped into my life as it were five years ago.
I still battle with my independence. What an inhibitor to becoming personal! Most of the time I functionally live as one who does not need anyone else. I am an island; however, I am now an island inhabited by another. Still, it is so easy for me to be so impersonal.
As I was reading through the course outline, I was jotting down notes as to what to write about, places where I saw I needed to change. When I came to the question “Do you enjoy the other person?” I was struck by the poignancy of it. This question has bugged me, and I have commented in other entries that there is a definite lack of love for others that inhibits me from wanting to know them. However, when I read it this time, I was struck by the fact that I am afraid, not to get to know others, but to be known by others. There are still sections of the self-protecting wall that I have erected in my heart to keep others at bay and so avoid the pain and hurt that those who are close to you can easily inflict.
Knowing this, I pray that God will give me a keener sense that He is a Refuge and Fortress, a Shield and Buckler, the Great Shepherd who keeps His own even in the valley of the shadow of death. The suggestion has been made to make the Psalms my own. I will meditate for the next while on Psalms 62 and 91.
I still battle with my independence. What an inhibitor to becoming personal! Most of the time I functionally live as one who does not need anyone else. I am an island; however, I am now an island inhabited by another. Still, it is so easy for me to be so impersonal.
As I was reading through the course outline, I was jotting down notes as to what to write about, places where I saw I needed to change. When I came to the question “Do you enjoy the other person?” I was struck by the poignancy of it. This question has bugged me, and I have commented in other entries that there is a definite lack of love for others that inhibits me from wanting to know them. However, when I read it this time, I was struck by the fact that I am afraid, not to get to know others, but to be known by others. There are still sections of the self-protecting wall that I have erected in my heart to keep others at bay and so avoid the pain and hurt that those who are close to you can easily inflict.
Knowing this, I pray that God will give me a keener sense that He is a Refuge and Fortress, a Shield and Buckler, the Great Shepherd who keeps His own even in the valley of the shadow of death. The suggestion has been made to make the Psalms my own. I will meditate for the next while on Psalms 62 and 91.
Dark Realism: Heart of Darkness
I can’t say I particularly liked this book. I am not sure what it was in particular that I found difficult in reading it- perhaps it was following the plot line, perhaps in trying to understand the trajectory of the story. However, I think it was this mysteriousness of the apparent ambiguity that kept me intrigued and reading. Interestingly, I found myself easily swayed by Marlow’s feelings and opinions of Mr. Kurtz, and found myself very intrigued with this mysterious character. I suppose this an aspect of the book that kept me reading on.
One aspect of the dark realistic nature of this book that strikes me particularly is the depths to which greed can possess a person. Kurtz’s only mission in life was to amass treasures of ivory. This dream he pursued relentlessly, though it cost him his health, his marriage, and ultimately his life. He died without satisfaction, and was buried in the heart of Africa, in what Marlow describes as the heart of darkness. Others of the Company, in the same pursuits, get caught up in the same darkness. The Russian in particular, appears to be going mad in the same pursuits as Kurtz, the man who has become his idol.
Marlow, throughout his trip upriver to meet this infamous Kurtz, descends further into the darkness he feels pressing in around him. From the moment he moved in from the coast, he began to see the darkness descending. There is a progression or deepening of the darkness the closer he gets to his final destination. Although he by day he is often in the sunlight, he still is captivated by the darkness around him.
In the retelling of his story, Marlow seems to be personally drawn into this darkness. There are fears, uncertainties, anxieties, and unknowns that accompany him along the journey. The worst of fears seem to some to a head when they come under attack by the natives. While the darkness of fear seems to close in around Marlow, the greater darkness lies in his captivation- not the captivation of the wealth gained through ivory like Kurtz, but of this ideal of a man himself. However, there comes a point at which he realizes that this obsession about Kurtz that he also is falling prey to is only a dark obsession and not a reality. However, at some point Marlow escapes the darkness, as it were, and moves outside of it. From this new perspective, Marlow is moved to pity, and even hate Kurtz and the Russian, and also seems to pity Kurtz’s widow- who is depicted as dressed all in black, in her own dark obsession over her late husband- with whom he converses upon his return to his homeland.
Dark images and metaphors pervade this story. The tale is grim, though seemingly overwhelming only for the characters in the story, and not for the storyteller or the listeners. The story does, however, fit into the darkness that is described as creeping in around the sailors listening to this ill-fated tale.
As one who has never felt such darkness closing in, I can image the hopelessness of those who battle through such an oppressive existence. I know of people who suffer from anxieties and fears, as well as deep depression. The way for them may be as black as moving steadily forward into the very heart of darkness. However, there always shines a ray of hope.
Marlow does not ultimately get sucked into the depths of the darkness that he tastes, sees, hears, smells and feels. He comes through it, not unaffected, but through it he does come. In this, perhaps Marlow can be seen as a Christological figure.
Christ Himself endured the greatest darkness on the cross. Not only was the world plunged into darkness as the sun was veiled, but He endured the agonies of hell, suffered the full wrath of God against sin, and entered into the blackness of death- AND ROSE FROM THE DEAD! He is light, as John says, and in Him is no darkness at all! Praise God that we have a Savior who is so holy, pure, and true, and who is accessible to us, that those who believe in Him can be delivered from their darkness. Perhaps this will not happened in full in this lifetime, but the fulfillment will surely come on the other side of death. Those who have come to see Christ can rejoice with Isaiah who proclaimed, “Those who dwelt in darkness have seen a great light; those who have dwelt in the land of the shadow of death, upon them a light has shined”!
One aspect of the dark realistic nature of this book that strikes me particularly is the depths to which greed can possess a person. Kurtz’s only mission in life was to amass treasures of ivory. This dream he pursued relentlessly, though it cost him his health, his marriage, and ultimately his life. He died without satisfaction, and was buried in the heart of Africa, in what Marlow describes as the heart of darkness. Others of the Company, in the same pursuits, get caught up in the same darkness. The Russian in particular, appears to be going mad in the same pursuits as Kurtz, the man who has become his idol.
Marlow, throughout his trip upriver to meet this infamous Kurtz, descends further into the darkness he feels pressing in around him. From the moment he moved in from the coast, he began to see the darkness descending. There is a progression or deepening of the darkness the closer he gets to his final destination. Although he by day he is often in the sunlight, he still is captivated by the darkness around him.
In the retelling of his story, Marlow seems to be personally drawn into this darkness. There are fears, uncertainties, anxieties, and unknowns that accompany him along the journey. The worst of fears seem to some to a head when they come under attack by the natives. While the darkness of fear seems to close in around Marlow, the greater darkness lies in his captivation- not the captivation of the wealth gained through ivory like Kurtz, but of this ideal of a man himself. However, there comes a point at which he realizes that this obsession about Kurtz that he also is falling prey to is only a dark obsession and not a reality. However, at some point Marlow escapes the darkness, as it were, and moves outside of it. From this new perspective, Marlow is moved to pity, and even hate Kurtz and the Russian, and also seems to pity Kurtz’s widow- who is depicted as dressed all in black, in her own dark obsession over her late husband- with whom he converses upon his return to his homeland.
Dark images and metaphors pervade this story. The tale is grim, though seemingly overwhelming only for the characters in the story, and not for the storyteller or the listeners. The story does, however, fit into the darkness that is described as creeping in around the sailors listening to this ill-fated tale.
As one who has never felt such darkness closing in, I can image the hopelessness of those who battle through such an oppressive existence. I know of people who suffer from anxieties and fears, as well as deep depression. The way for them may be as black as moving steadily forward into the very heart of darkness. However, there always shines a ray of hope.
Marlow does not ultimately get sucked into the depths of the darkness that he tastes, sees, hears, smells and feels. He comes through it, not unaffected, but through it he does come. In this, perhaps Marlow can be seen as a Christological figure.
Christ Himself endured the greatest darkness on the cross. Not only was the world plunged into darkness as the sun was veiled, but He endured the agonies of hell, suffered the full wrath of God against sin, and entered into the blackness of death- AND ROSE FROM THE DEAD! He is light, as John says, and in Him is no darkness at all! Praise God that we have a Savior who is so holy, pure, and true, and who is accessible to us, that those who believe in Him can be delivered from their darkness. Perhaps this will not happened in full in this lifetime, but the fulfillment will surely come on the other side of death. Those who have come to see Christ can rejoice with Isaiah who proclaimed, “Those who dwelt in darkness have seen a great light; those who have dwelt in the land of the shadow of death, upon them a light has shined”!
Tuesday, April 22, 2008
Instruments In The Redeemer's Hands: Appendix 4
I am amazed at how functional systematic theology can be if we learn to apply it correctly. I grew up in a church where believing the doctrines of the church were (functionally) all that mattered. Salvation was for only a few within the congregation; others were challenged only to live up to external standards of Christian living and a mere assent to doctrinal truths. Tripp really lays out well the applicability of basic doctrines such as those of God, sin, and man’s responsibility, and shows how interwoven these are in the lives of Christians.
I was particularly moved by the passage from Ezekiel 14:5 that Tripp quoted. The fact that God is in the business of recapturing hearts provides a rich picture into His work, and into how one ought to view not only his own life but also that of others. There is a battle going on; therefore, there will be strife, there will be struggle. Satan continues to rage against God, and to entice us into his service. But praise be to God, the LORD is relentless in His pursuit of us. He has recaptured the hearts of those who believe on Him, but we waver in our allegiances so often that the battle continues to wax on. We set up kings on the throne of our hearts where the Conquering King rightly belongs, and God is jealous for his honor. As a counselor, I need to see, to look for, God working in the lives of people to restore his rightful place in their hearts (and my own!)
Further, Tripp points out that God uses three certain means to accomplish His ends: His Word, His providence, and His people. I truly think it is key to remember that “counseling is the ministry of the Word from believer to believer in the context of what God is doing in a person’s situation” (326). The use of homework in a counseling situation, therefore, ought to reflect this agenda. I confess that I always thought of this type of homework as a means for me to figure out the counselee, and to make me as effective as possible- how self-centered! I pray that the Lord will give me a more God-ward focus when I engage in counseling in general and in assigning homework within that context in particular.
I was particularly moved by the passage from Ezekiel 14:5 that Tripp quoted. The fact that God is in the business of recapturing hearts provides a rich picture into His work, and into how one ought to view not only his own life but also that of others. There is a battle going on; therefore, there will be strife, there will be struggle. Satan continues to rage against God, and to entice us into his service. But praise be to God, the LORD is relentless in His pursuit of us. He has recaptured the hearts of those who believe on Him, but we waver in our allegiances so often that the battle continues to wax on. We set up kings on the throne of our hearts where the Conquering King rightly belongs, and God is jealous for his honor. As a counselor, I need to see, to look for, God working in the lives of people to restore his rightful place in their hearts (and my own!)
Further, Tripp points out that God uses three certain means to accomplish His ends: His Word, His providence, and His people. I truly think it is key to remember that “counseling is the ministry of the Word from believer to believer in the context of what God is doing in a person’s situation” (326). The use of homework in a counseling situation, therefore, ought to reflect this agenda. I confess that I always thought of this type of homework as a means for me to figure out the counselee, and to make me as effective as possible- how self-centered! I pray that the Lord will give me a more God-ward focus when I engage in counseling in general and in assigning homework within that context in particular.
Conversations Initiated By Other People
As far as conversations go, I struggle in the area of initiating conversation more than any other. I have grown a lot in acquiring conversation skills over the past few years, and am open to answering questions people ask me with more than pat, courtesy answers. However, I am simply horrible at initiating conversation.
We addressed this issue earlier on in the year in our group, when we were discussing how to ask good questions, and how to develop a greater curiosity for people. These two elements, I believe, are inextricably linked, and yet they seem to me also to be the tip of the iceberg.
Not knowing what questions to ask somebody does stem from a lack of curiosity about them. I suppose there are elements of modeling and learning, or lack thereof while growing up, that could have influenced me more as to how to engage someone in conversation and ask good questions. Also, having more of a shy, or more truthfully, fearful, nature is certain to have influenced my lack of conversation skills. However, there seems to be a more influential element that could be called a lack of curiosity about people that keeps me from initiating conversation. Behind this, or under this if I can use the metaphor of uncovering, lies a deep-rooted pride, arrogance really, that sees my own self as all important, and others as insignificant to me, unless they can serve me in some way. What a horrific self-revelation! Thus, I do not initiate conversation because of a lack of curiosity necessarily, but more often out of a lack of love for the other person in comparison to a love of myself.
Accompanying this are fear of rejection, fear of failure, as well as thoughts of self-pity that the world would label as low self-esteem. These, of course, are all self-focused. As such, they crowd out thoughts of God and the reality that I am His ambassador, and that I ought to be taking a servant’s role in this world, living for the welfare of others. How much heart change is needed! As I write this I write with the understanding that I have for the first time put these thoughts to paper. I pray that God will continue to bring these things to light by His Word and Spirit, and the He would effect radical change in my heart and life.
We addressed this issue earlier on in the year in our group, when we were discussing how to ask good questions, and how to develop a greater curiosity for people. These two elements, I believe, are inextricably linked, and yet they seem to me also to be the tip of the iceberg.
Not knowing what questions to ask somebody does stem from a lack of curiosity about them. I suppose there are elements of modeling and learning, or lack thereof while growing up, that could have influenced me more as to how to engage someone in conversation and ask good questions. Also, having more of a shy, or more truthfully, fearful, nature is certain to have influenced my lack of conversation skills. However, there seems to be a more influential element that could be called a lack of curiosity about people that keeps me from initiating conversation. Behind this, or under this if I can use the metaphor of uncovering, lies a deep-rooted pride, arrogance really, that sees my own self as all important, and others as insignificant to me, unless they can serve me in some way. What a horrific self-revelation! Thus, I do not initiate conversation because of a lack of curiosity necessarily, but more often out of a lack of love for the other person in comparison to a love of myself.
Accompanying this are fear of rejection, fear of failure, as well as thoughts of self-pity that the world would label as low self-esteem. These, of course, are all self-focused. As such, they crowd out thoughts of God and the reality that I am His ambassador, and that I ought to be taking a servant’s role in this world, living for the welfare of others. How much heart change is needed! As I write this I write with the understanding that I have for the first time put these thoughts to paper. I pray that God will continue to bring these things to light by His Word and Spirit, and the He would effect radical change in my heart and life.
Innocent Pleasures
This issue of pleasure is one that we have spent a significant amount of time in our triad talking about. One member of the group who had been reading ahead raised the issue a few weeks back. Personally, this is an issue that I have been wrestling with before God for several years.
The one question the answer to which has eluded me over the past several months is, what does it mean to find pleasure in God? If we are not to seek pleasure in ourselves, or in the creation, what are the pleasures of God? What do they look like? And, perhaps foremost in my mind, are they more pleasurable than the ones I tend to sinfully run to already?
I understand the theological answer to these questions. The pleasures that God offers us make all other fade to less than nothing in comparison; I know this because He says so in His word. However, at a functional level, I really do not believe this. I don’t have a very firm grasp on what this would look like in my everyday walk. There is a huge disconnect between my head and my heart in this regard- and I think just in my head as well.
In Psalm 16, David says of God, “You will show me the path of life; in Your presence is fullness of joy; at Your right hand are pleasures forevermore” (11). I came across this verse not too long ago, and have been wrestling with it on occasion on my own, and with others. I understand that David is speaking in the present tense; therefore, this fullness of joy, these eternal pleasures, can be and indeed are to be experienced now. But what are they?
I have heard C.S. Lewis quoted numerous times this year retelling his analogy of kids settling for making mud pies in a sandbox instead of taking the invitation to play at the beach. John Piper echoed these sentiments in his conference on sex and the supremacy of Christ: Piper stated that our souls are meant to be staggered with the greatness and the grandeur of the supremacy of Christ; however, we tend to chase after the banal pleasures the world has to offer. The antidote for this smallness of soul is to enlarge the souls by swimming in the Bible and drinking in the greatness of the attributes and the works of God. Powlison, in his article on innocent pleasures, puts it bluntly: the supreme pleasures in life are people- God and neighbor.
I was amazed at how simple and yet how profound the answer to my questions is. God Himself is the answer. He IS the supreme pleasure. David, I believe, was driving at this; the greatest pleasure is to be in God’s presence, and not just in His presence but in a position of favor at his right hand! THAT IS LIFE! What a wonder that we are afforded such mercy, such favor, such joy.
And yet…why choose something else? I think the abstractness and perhaps even the apparent eschatological nature of this reality is disconcerting to me. To be in God’s presence seems to me a promise with future fulfillment, not a present reality. But I think that is why God has placed us into a community. All sin, and perhaps escapism especially, turns us in on ourselves. By the nature of the sin, we block others out (including God). This I am masterful at doing. However, in doing so (as Powlison has taken pains to point out) we miss out on the very pleasures that we are seeking that are to be found in God through the ministry of and to others. Not only do we miss out on companionship in our loneliness, enjoyment in our disappointments, comfort in our grief, and encouragement in our frustrations, we also miss out of seeing what God is willing to do and does in our lives as well as in the lives of others; we miss out on the opportunity to be efficacious instruments in God’s hands in the work of his kingdom.
I have been interning at Harvest USA in Philadelphia since January, which is a counseling ministry that reaches out to those who struggle with sexual brokenness. When I began I arrogantly expected to be working with groups of men who were messed up and floundering in their sin as I had been through most of my life (seemingly alone in my struggle). What I hadn’t counted on was being amazed at the work of God going on in the live of so many Christian men. To see a group of 30 some men all struggling with sexual sins, and having great victory in Christ, was and is an amazing thing to behold. I consider it a great privilege, even an honor, to be able to be at this placement. So I have seen and continue to be privy to the work that God does in the lives of His people.
Furthermore, the blessings of God’s grace that He showered upon me through the Church have been very influential in the change that has occurred in my heart until this day. Even through my internship I have been challenged to become more honest about my sin, and have seen God in fresh ways. There have been times when I have admitted my sin to others, when I have admitted to frustrations, loneliness, and disappointments, and although this is difficult at first, they have been times of great blessing to me. At those times, I can and do rejoice in God, because I know He is with me; the fellowship I have experienced in these times, or having come through such times, is worth far more than the passing pleasures of sin.
So why do I still turn to earthly pleasures? I quickly forget. I am easily enticed. Mostly, I there is still a love in my heart for them that at times, often perhaps, wins out over my love for God and my love for others. I pray that God will use the challenges and the instruction of this article and of these discussions to continue the change in my heart that is still needed. I pray, too, that I will in times of temptation run not to the sins that so easily ensnare me, but to God and to the people He has placed in my life, and that I will relish the pleasures that He has treasured up for me in this life, all the while looking forward to the ultimate reality of life at His right hand forever.
The one question the answer to which has eluded me over the past several months is, what does it mean to find pleasure in God? If we are not to seek pleasure in ourselves, or in the creation, what are the pleasures of God? What do they look like? And, perhaps foremost in my mind, are they more pleasurable than the ones I tend to sinfully run to already?
I understand the theological answer to these questions. The pleasures that God offers us make all other fade to less than nothing in comparison; I know this because He says so in His word. However, at a functional level, I really do not believe this. I don’t have a very firm grasp on what this would look like in my everyday walk. There is a huge disconnect between my head and my heart in this regard- and I think just in my head as well.
In Psalm 16, David says of God, “You will show me the path of life; in Your presence is fullness of joy; at Your right hand are pleasures forevermore” (11). I came across this verse not too long ago, and have been wrestling with it on occasion on my own, and with others. I understand that David is speaking in the present tense; therefore, this fullness of joy, these eternal pleasures, can be and indeed are to be experienced now. But what are they?
I have heard C.S. Lewis quoted numerous times this year retelling his analogy of kids settling for making mud pies in a sandbox instead of taking the invitation to play at the beach. John Piper echoed these sentiments in his conference on sex and the supremacy of Christ: Piper stated that our souls are meant to be staggered with the greatness and the grandeur of the supremacy of Christ; however, we tend to chase after the banal pleasures the world has to offer. The antidote for this smallness of soul is to enlarge the souls by swimming in the Bible and drinking in the greatness of the attributes and the works of God. Powlison, in his article on innocent pleasures, puts it bluntly: the supreme pleasures in life are people- God and neighbor.
I was amazed at how simple and yet how profound the answer to my questions is. God Himself is the answer. He IS the supreme pleasure. David, I believe, was driving at this; the greatest pleasure is to be in God’s presence, and not just in His presence but in a position of favor at his right hand! THAT IS LIFE! What a wonder that we are afforded such mercy, such favor, such joy.
And yet…why choose something else? I think the abstractness and perhaps even the apparent eschatological nature of this reality is disconcerting to me. To be in God’s presence seems to me a promise with future fulfillment, not a present reality. But I think that is why God has placed us into a community. All sin, and perhaps escapism especially, turns us in on ourselves. By the nature of the sin, we block others out (including God). This I am masterful at doing. However, in doing so (as Powlison has taken pains to point out) we miss out on the very pleasures that we are seeking that are to be found in God through the ministry of and to others. Not only do we miss out on companionship in our loneliness, enjoyment in our disappointments, comfort in our grief, and encouragement in our frustrations, we also miss out of seeing what God is willing to do and does in our lives as well as in the lives of others; we miss out on the opportunity to be efficacious instruments in God’s hands in the work of his kingdom.
I have been interning at Harvest USA in Philadelphia since January, which is a counseling ministry that reaches out to those who struggle with sexual brokenness. When I began I arrogantly expected to be working with groups of men who were messed up and floundering in their sin as I had been through most of my life (seemingly alone in my struggle). What I hadn’t counted on was being amazed at the work of God going on in the live of so many Christian men. To see a group of 30 some men all struggling with sexual sins, and having great victory in Christ, was and is an amazing thing to behold. I consider it a great privilege, even an honor, to be able to be at this placement. So I have seen and continue to be privy to the work that God does in the lives of His people.
Furthermore, the blessings of God’s grace that He showered upon me through the Church have been very influential in the change that has occurred in my heart until this day. Even through my internship I have been challenged to become more honest about my sin, and have seen God in fresh ways. There have been times when I have admitted my sin to others, when I have admitted to frustrations, loneliness, and disappointments, and although this is difficult at first, they have been times of great blessing to me. At those times, I can and do rejoice in God, because I know He is with me; the fellowship I have experienced in these times, or having come through such times, is worth far more than the passing pleasures of sin.
So why do I still turn to earthly pleasures? I quickly forget. I am easily enticed. Mostly, I there is still a love in my heart for them that at times, often perhaps, wins out over my love for God and my love for others. I pray that God will use the challenges and the instruction of this article and of these discussions to continue the change in my heart that is still needed. I pray, too, that I will in times of temptation run not to the sins that so easily ensnare me, but to God and to the people He has placed in my life, and that I will relish the pleasures that He has treasured up for me in this life, all the while looking forward to the ultimate reality of life at His right hand forever.