#Biblical Framework for Sin and Grace

[nathan-r-dooley]

The Weight of Sin: A Biblical Framework

Sin is a weight we all bear, but God’s mercy provides a path to freedom. The Weight of Sin: A Biblical Framework explores sin’s consequences and God’s justice and grace. Begin a 7-day journey to renewal and restoration today. https://timeforprovidence.com

Purpose: To explore the eternal and temporal consequences of sin for unbelievers and believers, emphasizing God’s justice, mercy, and the path to restoration. 1. Introduction Sin is more than an act of disobedience; it is a state of being that separates humanity from a holy God. The Bible defines sin as lawlessness (1 John 3:4), and it affects every aspect of our lives: our relationship with…

[versegpt]

Theosis: A Transformative Journey into Communion with God

The doctrine of theosis, rooted in Scripture and the teachings of the early Church Fathers, presents a transformative and holistic framework for Christian living. Derived from the Greek word θέωσις, meaning "divinization" or "deification," theosis refers to the process by which believers partake in the divine nature and grow into the likeness of Christ. This concept does not suggest that humans become God in essence, but through divine grace, they are transformed to reflect His glory. Anchored in Scripture, enriched by patristic wisdom, and applicable to contemporary life, theosis serves as a profound call to Christian discipleship—a journey of restoration, sanctification, and union with God.

Biblical Foundations of Theosis

The doctrine of theosis finds its biblical grounding in passages that call believers to holiness, Christlikeness, and divine participation. Key Scriptures provide both the invitation and the pathway for transformation:

2 Peter 1:4 – "So that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust." This verse explicitly describes participation in God’s nature as the believer’s calling, made possible through His promises and grace.

Genesis 1:26-27 – Humanity’s creation in the image and likeness of God reflects the original design for communion and holiness.

Leviticus 11:44; 1 Peter 1:16 – God’s command, “Be holy, for I am holy,” emphasizes the call for believers to reflect His holiness.

Romans 8:29 – “For those whom He foreknew, He also predestined to become conformed to the image of His Son.” God’s redemptive plan centers on shaping believers into Christ’s likeness.

These passages affirm that theosis begins with salvation and continues through sanctification, culminating in eternal glorification. Believers are invited to a dynamic, grace-filled process of becoming like Christ, enabled by the Holy Spirit’s transformative power.

The Early Church Fathers and Theosis

The early Church Fathers were instrumental in developing and articulating the doctrine of theosis. Their writings provide clarity on how believers grow into union with God while preserving the Creator-creature distinction:

St. Athanasius famously stated, “God became man so that man might become god,” emphasizing Christ’s incarnation as the means of restoring humanity to its divine purpose.

St. Gregory of Nyssa described the process of transformation as continual growth: “This is true perfection: never to stop growing toward what is better.”

St. Maximus the Confessor explained that believers participate in God’s energies (grace and presence), not His essence—ensuring that humans partake in divine life without erasing the distinction between Creator and creation.

Through their insights, the Church Fathers established theosis as a synergy between divine grace and human response. God initiates and sustains the process, yet believers actively cooperate through faith, repentance, and spiritual disciplines.

Stages of Theosis: A Transformative Framework

The journey of theosis progresses through three interconnected stages:

Purification (Katharsis) – This stage involves repentance and cleansing from sin. Believers surrender their hearts to God, seeking forgiveness and transformation through spiritual disciplines such as prayer, fasting, and confession.

Illumination (Photisis) – As believers grow closer to God, their understanding is enlightened, and they are progressively conformed to Christ’s image. The Holy Spirit renews their minds and hearts, producing virtues like love, humility, and patience.

Union with God (Theosis) – This final stage represents perfect communion with God, where believers experience the fullness of His presence and are completely transformed. Though the fullness of theosis is realized in eternity, believers begin to partake in it even now.

Each stage reflects a dynamic, lifelong journey of deepening intimacy with God, culminating in eternal glorification.

The Role of the Trinity in Theosis

The process of theosis is inherently Trinitarian. Each Person of the Trinity—Father, Son, and Holy Spirit—plays a distinct yet unified role in the believer’s transformation:

God the Father is the Source of life and holiness, inviting believers into communion with Him through His grace.

Jesus Christ, the Son, is both the Mediator and Model of theosis. Through His incarnation, death, and resurrection, He unites divinity with humanity and enables believers to share in divine life.

The Holy Spirit empowers believers, sanctifying them and enabling them to reflect Christ’s likeness. The Spirit’s indwelling presence guarantees ongoing transformation.

This Trinitarian work underscores that theosis is relational at its core, grounded in the love and unity of the Godhead.

Practical Implications for Christian Living

The doctrine of theosis offers profound implications for contemporary believers, addressing personal growth, communal faith, and societal engagement:

Personal Transformation – Believers are called to pursue holiness and Christlikeness in all aspects of life. By relying on God’s grace and practicing spiritual disciplines, they experience renewal and freedom from sin.

Communal Faith – The Church serves as the context for theosis, where believers encourage one another through worship, fellowship, and the sacraments—particularly baptism and the Eucharist. Unity within the Church reflects the relational nature of theosis.

Engagement with Society – Theosis equips believers to address modern challenges such as secularism, materialism, and relational fragmentation. By embodying Christ’s love and character, they become agents of reconciliation and transformation in the world.

In an age marked by distractions and spiritual apathy, theosis offers a countercultural vision of abundant life, rooted in communion with God and lived out through holiness, love, and service.

Conclusion: Theosis as the Christian Calling

The doctrine of theosis provides a transformative framework for understanding the Christian life. Grounded in Scripture and enriched by the wisdom of the Church Fathers, it invites believers into a dynamic journey of communion with God, where they are conformed to Christ’s image and empowered by the Holy Spirit. This process of purification, illumination, and union reflects humanity’s ultimate purpose: to glorify God and partake in His divine life.

In a fragmented and complex world, theosis offers hope, purpose, and direction. By embracing this calling, believers embody God’s glory, grow in Christlikeness, and fulfill their divine purpose—both now and for eternity. As we respond to God’s grace and cooperate with His transforming work, we echo the prayer of St. Paul in 2 Corinthians 3:18: “We all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory.”

[musicgoon]

Book Review: Ruined Sinners to Reclaim

What does Scripture say about sin, and how can it best be understood and articulated today? Ruined Sinners to Reclaim explores the depths of human sinfulness and the boundless grace of God.

Historical, Biblical, Theological, and Pastoral Perspective

The second book in a planned series on the Doctrines of Grace, this volume is a masterpiece. Edited by David Gibson and Jonathan Gibson, with contributions from respected theologians like Michael A. G. Haykin, Mark Jones, and Daniel Strange -- this book is incredibly rich. With the doctrine of Total Depravity as the basis, this book examines sin and depravity in historical, biblical, theological, and pastoral perspective.

Gibson and Gibson begin the book by explaining that we are to see the seriousness of our sin so that we can be stunned by the splendor of God and his stooping to save us. This book takes a doctrine from the past and provide a framework to best articulated today. It is a thorough and profound take on the subject matter of sin.

Good News

I was most pleased to read N. Gray Sutanto's essay On Revelation and the Psychical Effects of Sin. He shows how God gives common grace to restrain nonbelievers’ sinful selves so that they are actually never as bad as they could be. Christian witnesses can speak to the unconscious and conscious suppressing of sin, hoping and praying for the sheep to hear the voice of their Shepherd. I am challenged to find ways to disrupt and expose the way my family and friends willingly and unwillingly deeply suppress their knowledge of God and the ruptured relationship they have with him for the sake of evangelism.

Albert Mohler ends the book with a passionate call on Preaching to Sinners in a Secular Age. He acknowledges that the notion of sin is an affront to modern humanity. He reminds Christian preachers to see sin as essentially theological in nature. It is in this way that preachers can transform worldviews to understand sin as a human problem against a transcendent Creator. There is a cosmic significance to sin. And by preaching the whole counsel of God, we can allow scripture to give way to the Good News.

Rescued and Redeemed

Ruined Sinners to Reclaim not only explained the doctrine of Total Depravity but inspired me to reflect on my own relationship with sin of which I have been rescued and redeemed. As a masterful exploration of theological depth and pastoral relevance, this book illuminates sin in a world desperate for the incomparable grace of God.

I received a media copy of Ruined Sinners to Reclaim and this is my honest review. Find more of my book reviews and follow Dive In, Dig Deep on Instagram - my account dedicated to Bibles and books to see the beauty of the Bible and the role of reading in the Christian life. To read all of my book reviews and to receive all of the free eBooks I find on the web, subscribe to my free newsletter.

[thelordwhohealsyou]

Unfortunately, healing is not even in the forefront of the minds of most Christians. The subject has been relegated to medical doctors and considered to be the false work of religious charlatans posing as TV evangelists. It seems like most people have given up the hope or expectation of God’s healing, and apart from a quick and simple prayer pertaining to “if it’s Gods will,” nothing much is expected of God as Healer.

Often mainstream theologies claim that God makes us sick for His purpose to be fulfilled in our lives, and we are to be thankful and pray, “If it’s Your will, then heal me.” No one stops to think. No one even examines the biblical veracity of this belief in healing. It seems that the second most popular way to pray for the sick is to pray for wisdom for the doctors. Is there anyone in the Bible that prayed this way? It sounds good, but is it biblical; is it the most effective prayer that can be prayed? It is so thoroughly ingrained in many that it is unthinkable to question this line of thought. The second most popular approach is the opposing view—that it is God’s will for all to be healed and that all one needs is more faith and speaking the Word of God over and over until it is realized.

The problem with both of these views is that they have just enough truth to be dangerous. Now is not the time to expound upon this, but let me initiate a challenge to anyone who wants to debate the subject of divine healing. First of all, read every passage in Scripture regarding healing, disease, sickness, doctors, or any other related topic. Some of this valuable material is included in the Appendix. The material I have provided for you is, no doubt, missing some passages, though I have sought to be extensive in my research. The reason I say it is missing some passages is that the more I poured into the study of the subject, the more I found. Even after writing most of the book, I was made aware that the Hebrew word shalom holds in its definition divine health, welfare, and prosperity. The word saved¹ in the New Testament is sozo in the Greek, and it means “wholeness,” “healing,” and so much more than we tend to mean when we use the word. In order to be absolutely thorough, I would have to examine every use of every one of these words and many more, which I have not done here.

I trust as you read the pages of this book you will be as amazed as I was at how much God has revealed Himself to be Jehovah Rapha, the God who heals. Writing this book has helped me to know my Father better. I have a deeper grasp of the depth of His love and care for me. May you, too, gain a deeper grasp of His love for you as you read.

I have a totally new perspective on sin and God’s loving grace. God hates sin because sin destroys us. He wants us to obey Him because He loves us and hates to watch us experience the consequences that sin brings with it.

My heart is deeply grieved by the conversations I have with students and professors of supposedly mainline theology. Somehow the entire subject of healing for many Christians is relegated to Charismatic theology. The first two points they want to address are almost invariably tongues and/or apostolic succession. If these terms are unfamiliar and their relevance to the subject makes you wonder, don’t worry; these issues won’t be discussed here. (I would consider myself a student of theology, and I end up scratching my head at the relevance of these topics to healing as well.) What amazes me is how easily we can be sidetracked from walking in and experiencing the abundant Christian life as Jesus intended and taught. I’m

reminded of the various religious groups from Jesus’ day who were tripping over truths while Truth Himself walked in their very midst undetected because He didn’t fit within their nice little theological framework. I urge you, please, to set aside any preconceived ideas you have about this subject and take some time to prayerfully study this subject in light of God’s Word. See if there might be something of value through this examination.

Richard Mull, Lord Heal Me.

[yu-noji]

The Five Points of Calvinism: Understanding the Doctrines of Grace

Calvinism is a theological system that emphasizes the sovereignty of God in salvation. The five points of Calvinism, also known as the doctrines of grace, are a central component of this system. In this article, we will explore each of the five points of Calvinism and their significance.

Introduction

Calvinism is a branch of Protestant Christianity that is named after the theologian John Calvin. It emphasizes the sovereignty of God in all areas of life, including salvation. The five points of Calvinism, also known as the doctrines of grace, are a framework for understanding God's plan for saving sinners. These five points are often remembered by the acronym TULIP, which stands for Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints.

Total Depravity

The first point of Calvinism is Total Depravity. This doctrine teaches that all human beings are born in a state of sin and are incapable of doing anything to save themselves. The Bible teaches that the heart of man is deceitful above all things and desperately wicked (Jeremiah 17:9) and that there is none who seeks after God (Romans 3:11). Total Depravity is the recognition that we are all spiritually dead and that we need God to save us.

Unconditional Election

The second point of Calvinism is Unconditional Election. This doctrine teaches that God chooses to save some people and not others based solely on His own sovereign will, not because of anything they have done or will do. This election is not based on any merit or foreseen faith on the part of the individual. The Bible teaches that God chose us in Christ before the foundation of the world (Ephesians 1:4) and that salvation is not of works, but of Him who calls (Romans 9:11).

Limited Atonement

The third point of Calvinism is Limited Atonement. This doctrine teaches that Christ's death on the cross was intended to secure the salvation of a specific group of people, the elect. It was not intended to provide the possibility of salvation for all people, but only for those whom God has chosen to save. The Bible teaches that Christ died for His sheep (John 10:15) and that He gave Himself for us to redeem us from all lawlessness and to purify for Himself a people for His own possession (Titus 2:14).

Irresistible Grace

The fourth point of Calvinism is Irresistible Grace. This doctrine teaches that when God chooses to save someone, He will do so irresistibly and effectively. The Holy Spirit will work in the hearts of the elect to regenerate them and give them the faith to believe in Christ. This grace is not something that can be refused or resisted by the sinner. The Bible teaches that no one can come to Christ unless the Father draws him (John 6:44) and that it is God who works in us both to will and to do for His good pleasure (Philippians 2:13).

Perseverance of the Saints

The final point of Calvinism is Perseverance of the Saints. This doctrine teaches that those whom God has chosen to save will persevere in their faith until the end. They cannot lose their salvation or fall away from grace. The Bible teaches that those whom God justifies, He also glorifies (Romans 8:30) and that nothing can separate us from the love of God in Christ Jesus (Romans 8:38-39).

Conclusion

The five points of Calvinism are a framework for understanding the biblical doctrine of salvation. These doctrines emphasize the sovereignty of God in the salvation of sinners, and they provide a clear and coherent understanding of the gospel message.

Total Depravity reminds us that we are all sinners in need of salvation, and that we cannot save ourselves. Unconditional Election teaches us that God has chosen to save some people, not because of anything they have done, but solely because of His own sovereign will. Limited Atonement shows us that Christ's death on the cross was intended to secure the salvation of a specific group of people, the elect. Irresistible Grace teaches us that the Holy Spirit works in the hearts of the elect to regenerate them and give them the faith to believe in Christ. And Perseverance of the Saints assures us that those whom God has chosen to save will persevere in their faith until the end.

Together, these five points provide a biblical understanding of salvation that exalts the glory and sovereignty of God. They remind us that salvation is entirely the work of God, and that we contribute nothing to our own salvation. We can rest in the assurance that our salvation is secure in Christ, and that nothing can separate us from the love of God.

[blessedarethebinarybreakers]

What if I don't feel called to celibacy as a queer person? I can't seem to get it out of my head that that's not ok. Part of my problem is that so many high profile "affirming" straight Christians or gay Christians seem to think it's the only way to go, or else don't let on that not every gay Christian is called to celibacy. I'm not like, obsessed with the idea of sex, but I'd like to share physical passion with a loving partner some day. I've heard that celibacy is a kind of costly gift to give Jesus, but what if it's not one I'm prepared to give?

Hey there, anon. I know that the pressure to remain sexually abstinent if you're LGBT/queer is widespread; but there are other messages out there if you know where to look! I, for one, firmly believe that LGBT/queer folk can and often do have sex that is not sinful, and indeed may even bear good fruit.

CELIBACY:

Celibacy is a vocation for many people, and it can be a holy and nourishing one — but the call to celibacy is not based on sexual orientation. Being LGBTQA+/queer does not automatically mean you're called to celibacy.

Check out my #celibacy tag for various posts and quotes on this topic, including distinctions between celibacy & abstinence and how to discern whether or not celibacy is the path for you.

SEX:

For many people, sexual activity can absolutely be part of a faithful life lived in thanks to God — this likewise is not based on sexual orientation!

Look, I'm queer, I'm Christian, I've had sex, and I've found it can indeed be a powerful element of a relationship in which partners help each other live into the abundant life to which God calls us.

Below are some places you can go for more about sex.

Marriage basics – history, connection to God, etc.

Check out this post for lots of info + links to more info on the history of marriage within the Bible and throughout Christian history, answering questions like,

Is “marriage” even a concept in the cultures of the Hebrew Bible?

What examples of marriage / marriage-like partnerships are there in the Bible? (includes links to stuff about Ruth, Naomi, and Boaz; David and Jonathan, and more)

What about Adam & Eve and ideas of complementarianism?

What does God “consider” marriage to be?

If a certain kind of relationship isn’t shown in the Bible, does that mean God doesn’t condone it? (And conversely, just because something is shown in the Bible, does that make it good?)

There’s also Queer Grace’s article on same-sex marriage.

What about premarital sex in particular?

Check out the posts in my #premarital sex tag!

Not only does the Bible include examples of pre-marital sex (especially since, as the previous link post explores, “marriage” as we understand it wasn’t part of many biblical cultures); but in our own time…

a lot of people are systemically kept from “legitimizing” their relationships with marriage. This includes many disabled persons and/or their partners; LGBTQA+ persons in many times / places; interracial couples in certain times / places; polyamorous persons; and more.

If marriage isn’t fully available for all who wish to get married, is it fair to claim that sex outside of marriage is always wrong?

More stuff on sexual (im)morality & purity culture

The concept of sexual morality is so, so poisoned by purity culture as well as assumptions that what is normative = just / God’s will…

Here are some posts that explore sexual morality:

“A case for a new look at sexual morality”

I list out Sister Margarette Farley’s sexual ethics framework in this text post; her book Just Love is great

Here’s someone else’s thoughts on things like chastity and premarital sex

Another person’s thoughts particularly about casual sex

Explaining purity culture, with advice for those leaving it (also links to my purity culture tag that has lots more stuff

Finally, the folks over at Queer Theology dig into sex pretty frequently. Here are a couple of their resources that might also help you:

Tips for creating a sexual ethic for yourself

What the Bible says about sex

Podcast ep: "Does queer sex make you unclean?"

"What promiscuity taught me about God's love"

___

I wish you well as you explore, anon! Please know: Your sexuality is a gift from the God who loves you and intends your flourishing — it is not sinful to enjoy it!

Sex can be a powerful way of connecting with other human beings made in God's image; part of how humans can bond with each other and learn how to respect and care for each other; of discovering how to enjoy and give thanks for the body God fashioned just for you; and more. It's not inherently incorrect or sinful for anyone, including queer folk, to have sex. <3

[gone-series-orchid]

i think the vibe some people might get from my astrid & religion posts is that i’m fundamentally against the idea of astrid losing her faith. it’s funny, but i think it’s that i feel like her atheism is primarily a coping mechanism for the trauma of committing murder, and i don’t think that’s interrogated by the narrative enough.

to contrast it with orc finding christianity, it’s very obvious that he views it first and foremost as a conduit for his own redemption. he believes so fiercely in what he reads in the bible because it provides a solution to his troubles in a respectable, philosophical way he finds impressive—he gels with the christian worldview and its views on grace and sin and absolution. presumably because of this influence, he’s able to kick his alcoholism. but despite his zeal, other characters (like howard) seem to sense there’s something sorta off about his new spirituality. they’re put off by his rambles, his incessant bible-reading, the fervor for which he talks about it. howard feels he just needs a drink to get him back to normal and dekka is somewhat wry and dismissive about his beliefs. to me, this indicates he’s using christianity like a band-aid for the troubles of his life without necessarily following its tenets—he refuses to believe in hell, constructing his own belief that god wouldn’t do something so awful as to create a place for bad people and sinners and he simply made hell up to scare them. it’s easy to extrapolate that, having experienced the genuine hell of living in the fayz, orc feels like any actual biblical hell would be too immoral for his god to create. not only that, but this belief would conveniently smooth over any lingering deep-seated fear of being sent there. orc also is set on killing his father, a clear violation of the ten commandments. and he still has a thing for astrid, still seeking her love in vain despite her being with sam, so he’s coveting thy neighbor’s wife too! for shame!

obviously christianity isn’t a cut-and-dry system of beliefs for many many people, hence why there’s so many different flavors of christianity. but orc’s trauma won’t let him consider that he’s a bad christian by wanting to murder his dad—that would bring back all the self-loathing and depression he’s been fighting back. his christianity isn’t real christianity, where sinning has consequences and hell is very real; it’s a soothing balm for his own mistakes, a way to redemption, a way to transcend the fayz’s awfulness through spirituality, a way to (physically and morally) get clean.

i feel the same way about astrid’s atheism, but i don’t think mg does—or, at least, i don’t think he’s interested enough in her spiritual journey to find out. but think about it—astrid’s atheism comes from her being repeatedly broken down by an unfair and cruel society. she clings to her faith until she commits the ultimate sin, the murder of an innocent, so she rejects christianity before christianity rejects her—not because she doesn’t want to repent, but because she feels no amount of repentance or prayer or faith would redeem her. and mg essentially proves her right! the closest thing to a god in the fayz, little pete, rejects her because her murder of him was too bad to forgive, validating her nihilistic worldview.

i don’t think astrid is working off the framework of “god isn’t real.” instead, i think she privately believes god has abandoned her. it’s an extension of her self-loathing. i mean, astrid’s justification for her loss of belief is that people decide what’s good or wrong, not some god—if god tells you to kill, you still don’t do it. she’s reckoning with what she views as her former blind faith, comparing it to britney’s zealotry for the gaiphage, but i think that’s a bit of an unfair comparison. astrid’s always been characterized as a moderate and logical believer.

i mean, astrid is trying to bury herself in her morals. but her morals are intrinsically entwined with her christian upbringing, so it comes across as a bit of intentional avoidance. not to mention that her characterization of herself as a bad person in need of redemption is suspiciously in line with her former beliefs about sin. only instead of praying to a false god, astrid’s praying to a real one—her little brother. it’s odd that the parallel goes unremarked.

to internally paint herself as comparative to a girl broken and brainwashed by a malevolent higher power seems harsh to me, again more indicative of her trauma and self-loathing than any logical, heartfelt conclusion she makes. i mean, if astrid believes in self-determination so much, how does she rationalize the savagery of kids in the fayz? how does that reinforce her worldview? is believing that people are inherently able to discern right from wrong, able to make the right choices, any more logical than believing in christianity when living in a hellish world where kids are forced to make horrible decisions just to survive, where trauma dogs their every waking moment? i understand her from a logical perspective, but i just don’t know if that particular belief holds up to much scrutiny. that’s not even getting into how, though astrid’s moralism came from her christian roots, she’s never had a problem with speaking her mind and making unpopular choices that she nevertheless feel are right, so it feels like a redundant epiphany.

if orc’s religiousness is born of the fayz and is thus, in the morally corrupt environment he lives in, inherently skewed, then so is astrid’s fayz-born atheism.

[hobbitsetal]

A Theology of Suffering

"All things work together for good for those who love God" is a beautiful and well quoted verse. And frequently, a misquoted verse. Too many people tie it into the prosperity gospel teachings of "your best life now!" and the deadly heresy of "if you just have faith, God will bless you!"

What about suffering? What about pain? What about loss? If something bad happens to you, do you not have enough faith? If you live with chronic illness or mental illness or trauma, does God not love you?

Is He not strong enough to guard us from the ills of life, or does He not exist? Without a theology of suffering, these questions have no good answer. But with a theology of suffering, we have the Biblical framework to understand that God is on His throne and to trust Him with the hardships of life.

What do I mean by "a theology of suffering"? I mean a Biblically root understanding of how pain, suffering, and hardship may fit into the Christian walk and into God's sovereign plans for our lives.

Let me begin by quoting Romans 8:28-29 in full and by offering my father's wisdom on what those verses truly speak to: "And we know that for those who love God all things work together for good, for those who are called according to His purpose. For those whom He foreknew He also predestined to be conformed to the image of His Son, in order that He might be the firstborn among many brothers."

My father puts it this way: "What is the highest good for any Christian? According to these verses, it is to be conformed to the image of Christ."

What does it mean to be conformed to the image of Christ? It means to become more and more like the most perfect Man who ever lived, to trust God completely, to be Love embodied.

What is love? 1 Corinthians 13 offers the most succinct picture of love: patient, gentle, long-suffering, kind, not envious or boastful. God is all of that in perfection.

But how can Love allow suffering? If He truly loves us, if He wants our best, how does pain enter into this? Many Christians go through long periods of suffering. Why? What are His purposes?

Let me lay out five reasons God may allow suffering, and then expand upon and support them with Scripture: 1. Correction of sin 2. A deeper understanding of Christ's love and the suffering He endured for our sake 3. Greater dependence on God 4. Deeper ministry to others who are suffering 5. Conforming us to the image of Christ

Correction of sin is perhaps the one I hear pointed to most frequently as an explanation for suffering, and it may indeed be God's purpose to use pain to turn us away from disobedience and back to Himself. Throughout the Old Testament, God allowed tribulation to hit Israel whenever His people turned away from Him. 1 Corinthians 11:30-32 speaks of this also: "That is why many of you are weak and ill, and some have died. But if we judged ourselves truly, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world." In context, Paul is condemning the Corinthians for treating the Lord's Supper with disrespect, but the larger point still stands: the Lord may use suffering to correct us and He may use our weaknesses to cause us to see our inadequacy before Him apart from His own sovereign grace. Hebrews 12:3-13 also speaks of God's discipline as an expression of love, as a Father correcting His beloved children. He loves us too much to leave us in the filth and ugliness of our sin, so He corrects it, and suffering may be His tool of discipline. But suffering may also be His tool to give us the ability to understand His grace better. Hebrews 4:14-16 famously says, "Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but One Who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need." What weaknesses? Well, in the garden of Gethsemane, Christ pleaded with the Father not to have to endure the cross. He expressed fear and anxiety freely, along with His submission to God's will. Further, the gospels mention Christ hungering, thirsting, growing weary, being rejected by those He loved. When we suffer, we have two things: a greater understanding of what Christ went through for our sakes, and the assurance that He understands our suffering. This is not a comparison game. We're not given these words in Hebrews so we'll say, "Oh, Christ suffered worse, so I can shut up and deal with this. After all, it's not as bad as His sufferings." What a depressing take! What a graceless, unloving, burdensome thought! Our God is not any of those things. Our God doesn't say, "I went through worse; you can deal with this." He says, "I understand you. I know firsthand how hard this is. And I will give you grace to endure." And because we know our God empathizes with us, we can depend on Him wholly and with confidence. 1 Peter 5:6-7 puts it with charming gentleness: "Humble yourselves, therefore, under the mighty hand of God so that at the proper time He may exalt you, casting all your anxieties on Him, because He cares for you." I personally like the version that translates it, "casting your cares on Him, because He cares for you." Matthew 6:25-34 speaks to God's caring provision, with Jesus's famous words on the sparrow: if even a tiny bird does not escape the Father's notice, how much greater an interest does He take in His children? Some of the greatest suffering offers us the greatest opportunities to see how God cares for us. When we struggle financially, sometimes He sends money from unexpected quarters. Sometimes when we need encouragement, the last person we'd expect to hear from reaches out to us, or a friend says the exact words we need to hear. Sometimes we catch glimpses of how He uses our suffering for good, like Corrie ten Boom realizing the fleas that afflicted her in a Nazi concentration camp also meant the guards stayed out of their barracks and she and her sister could read their contraband Bibles without fear of discovery. Sometimes we can see clearly the grace and kindness He pours out on us, the ways He sustains us past what we thought we could endure. And sometimes, having endured or in the midst of enduring, He uses our suffering to minister to those around us and uses us to say, "God cares for me, so I know He cares for you." 2 Corinthians 1:3-7 puts it powerfully, particularly coming from the Apostle Paul, who documented his suffering for God for our encouragement and instruction: "Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, Who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God. For as we share abundantly in Christ's sufferings, so through Christ we share abundantly in comfort too. If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer. Our hope for you is unshaken, for we know that as you share in our sufferings, you will also share in our comfort." What else is there to say of this? We suffer so that we can encourage others. We suffer so we can attest to the comfort of God. And in so enduring, so encouraging, so attesting, we become more like Jesus Christ the Risen Lamb, Who suffered the very wrath of God. We suffer so that our faith in Christ becomes deeper and greater. As part of His comfort, the Lord tells us how to react to suffering--with joy--and why we should rejoice. James 1:2-4, "Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing." Romans 5:3-5, "Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God's love has been poured into our hearts through the Holy Spirit Who has been given to us." No suffering is wasted in the hands of God. No suffering is pointless. And in Christ, for those redeemed by His blood and His sacrifice, no suffering is endless. The Lord is sovereign and merciful and He does not allow things to happen without good reason. All things work together for His greatest glory and for our greatest good: to be like Christ and to spend eternity with the God of life and joy. 2 Corinthians 4:17-18, "For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal."

[eli-kittim]

The Fullness of Time Theology: A Critique of Covenant And Dispensational Theology

By Author Eli Kittim

My Agreements and Disagreements with both Camps

One has to be au courant with Biblical Hermeneutics to evaluate various facets of Christian theology. I would like to stress at the outset that I’m not a proponent of either covenant or dispensational theology. I do accept certain aspects of both theologies while rejecting others.

I’m not a reformed theologian but I do agree that the Old Testament (OT) is essentially Christocentric (not Jewishcentric) and that the New Testament (NT) is not talking about two peoples (the church and the Jews) but rather one: the elect (cf. Eph. 2.19-20), which is to say the Biblical metanarrative of the OT is not about a race but about a person: the Messiah! Some pastors, like John Hagee, have gone so far as to say that the Jews don’t need Jesus; they can be saved by their own covenants. The dispensational view is therefore unbiblical because it creates 2 people of God: the Jews and the church. Part of the problem is their reliance on denotative meanings and a literal interpretation of Scripture. In my view, the church doesn’t replace Israel. The church is Israel (cf. Rom. 9.8; Gal. 3.29; 6.16). It’s always been about the elect in Christ. If in fact there are 2 peoples with 2 sets of standards (law & grace) by which they’re saved, then that would invalidate Christ’s atonement, as would the rebuilding of the third temple, which would necessitate the reinstituting of animal sacrifices.

The Dispensation of the Fullness of Time

As a framework for biblical interpretation, dispensationalism is often described as a series of ages or different periods in history. This interpretative framework defines each distinctive time period as a dispensation or an administration of an age. But the only temporal dispensation I find in the NT is that of the fullness of time. Ephesians 1.9-10 reads:

γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος

αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν

προέθετο ἐν αὐτῷ εἰς οἰκονομίαν τοῦ

πληρώματος τῶν καιρῶν,

ἀνακεφαλαιώσασθαι τὰ πάντα ἐν

τῷ Χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ

τῆς γῆς · ἐν αὐτῷ.

Translation (NRSV):

“he has made known to us the mystery of his

will, according to his good pleasure that he

set forth in Christ, as a plan [οἰκονομίαν] for

the fullness of time, to gather up all things

in him, things in heaven and things on

earth.”

In short; the designation “the fullness of time” (τοῦ πληρώματος τῶν καιρῶν) refers to the period of time (οἰκονομίαν; dispensation) when all things, both in in the heavens and upon the earth, will conclude in Christ. The Greek word ἀνακεφαλαιώσασθαι means to “sum up” (see G.W.H. Lampe [ed.], A Patristic Greek Lexicon [Oxford: Oxford University, 1961], pp. 1094-95).

So, according to Eph. 1.10, it’s “a plan [dispensation] for the fullness of time,” which will culminate “at the end of the age” (cf. Gal. 4.4; Dan. 12.4 LXX; Mt. 13.39-40, 49; 24.3; 28.20; Heb. 9.26b)! Surprisingly, neither covenant theology nor dispensational theology refer to this Biblical dispensation. Similarly, in Acts 3.19-21, Peter is addressing a crowd and astoundingly refers to Christ’s coming in the context of futurist eschatology. He refers to “the Messiah appointed for you” as the προκεχειρισμένον (i.e. appointed beforehand) Christ “Jesus, who must remain in heaven until the time of universal restoration that God announced long ago through his holy prophets.” Peter says:

“Repent therefore, and turn to God so that

your sins may be wiped out, so that times of

refreshing may come from the presence of

the Lord, and that he may send the Messiah

appointed for you, that is, Jesus, who must

remain in heaven until the time of universal

restoration that God announced long ago

through his holy prophets.”

Thus, the key Biblical dispensation or plan of God is the one pertaining to the fullness of time (i.e. at the end of the age) when all his plans will be fulfilled.

Grace Has Always Existed

Ephesians 3.1-9 explains that God’s plan was always to turn the entire world into Israel (i.e. a holy people, not a race):

“This is the reason that I Paul am a prisoner

for Christ Jesus for the sake of you Gentiles

—for surely you have already heard of the

commission [οἰκονομίαν; dispensation] of

God’s grace that was given me for you, and

how the mystery was made known to me by

revelation [ἀποκάλυψιν], as I wrote above in

a few words, a reading of which will enable

you to perceive my understanding of the

mystery of Christ. In former generations this

mystery was not made known to

humankind, as it has now been revealed to

his holy apostles and prophets by the Spirit:

that is, the Gentiles have become fellow

heirs, members of the same body, and

sharers in the promise in Christ Jesus

through the gospel. Of this gospel I have

become a servant according to the gift of

God’s grace that was given me by the

working of his power. Although I am the very

least of all the saints, this grace was given

to me to bring to the Gentiles the news of

the boundless riches of Christ, and to make

everyone see what is the plan [οἰκονομία;

dispensation] of the mystery hidden for

ages in God who created all things.”

In other words, it was part of God’s plan from the outset to call the entire world Israel! The dispensation or plan of God was to reveal the mystery that the Gentiles also form part of the chosen people of God. However, before we can demonstrate this point, we first need to show how grace was always available, even from the time of the Pentateuch (the Torah).

I should note, parenthetically, that there’s a theological confusion pertaining to God’s dispensation of grace with regard to soteriology. Many Biblical thinkers mistakenly assume that God’s grace is not offered to humanity until the *timing* of the atonement, or the cross, if you will. The age prior to that is often viewed as a time that precedes the age of grace. But that is an incorrect position which presumes that our salvation cannot precede the timing of Christ’s sacrifice (see my article: Theology Versus Chronology https://eli-kittim.tumblr.com/post/611676639545393152/theology-versus-chronology-a-soteriological-view).

One could reasonably argue that grace was always available “by the predetermined plan and foreknowledge of God” (Acts 2.23) and was even explicitly mentioned in the writings of the law and the prophets. Deut. 30.6 is a case in point. The undermentioned verse from the Torah doesn’t appeal to works but to grace:

“circumcise your heart and the heart of your

descendants, so that you will love the Lord

your God with all your heart and with all

your soul, in order that you may live.”

Ezekiel 36:26 is very similar. Here, once again, the OT is not referring to Works but to Grace. The text reads:

“I will give you a new heart and put a new

spirit in you; I will remove from you your

heart of stone and give you a heart of flesh.”

Jeremiah 31.33 (cf. 24.7; 32.39-40) is along similar lines:

“I will put my law within them, and I will write

it on their hearts.”

In a comparable manner, Ezekiel 18.31 (cf. 11.19) says:

“Cast away from you all the transgressions

that you have committed against me, and

get yourselves a new heart and a new spirit!

Why will you die, O house of Israel?”

But if this covenant with Israel is a covenant of Grace (cf. Jer. 31.33; Heb. 8.10), then who is Israel? Answer: the elect; the chosen people; those who are in Christ. If that was always God’s plan or οἰκονομίαν, to which all things in the OT pointed, then Grace was always available and did not suddenly come into play during NT times.

Therefore, there are not two people of God but only one: those who are in Christ. At the end of the age, Christ will not judge the world like a shepherd separating three types of people: the elect, the reprobates, and the Jews. Rather, he will separate “the sheep from the goats” (Mt. 25.32). In other words, there are only two categories: you are either in Christ or out of Christ!

What is more, Pastors do Christianity a disservice when erroneously stating that the Jews will be saved after the rapture. No they will not! The gates will be shut after the church leaves the earth. Matthew 25.10-12:

“and the door was shut. Later the other

bridesmaids came also, saying, ‘Lord, lord,

open to us.' But he replied, ‘Truly I tell you, I

do not know you.' “

That’s what the Parable of the Ten Virgins signifies. The 10 virgins represent the church that is waiting for the Bridegroom, who is Jesus (Mt. 9.15), to take her away in the rapture——“for the marriage of the Lamb has come, and his bride has made herself ready” (Rev. 19.7).

That is what the parable of the 10 virgins means. To teach that Jews will be saved after the rapture is a false and dangerous teaching that is jeopardizing people’s lives.

Just because the Jews misinterpreted their Scriptures doesn’t mean that grace wasn’t available or that God didn’t refer to their regeneration-through-the-spirit in the OT. Therefore, to arbitrarily superimpose different dispensational ages and read them back into the text is as dangerous as it is reprehensible.

So, Grace was always present from the very beginning. But it was not fully understood until the NT era. But that doesn’t mean that it was not alluded to or explicitly referenced in the OT. It certainly was, as I have demonstrated.

What Does the term Israel Mean?

The term Israel can refer to many things. It can mean the promise land (Palestine); it can signify the former northern kingdom; it can refer to the purported historical person known as Jacob; it can be a reference to the 12 tribes; it can refer to God’s chosen people (of which a subset would be God’s people of the OT & NT); Israel can refer to Jews; it could mean the modern nation that’s located in the Middle East; it can also refer to anyone who is of the Abrahamic covenant; that is, the descendants of Abraham (both figuratively and literally) can be called Israel; the religion itself can be called Israel (i.e. those who worship Yahweh); the people of God in today’s generation (aka the church) can also be called Israel; and so on and so forth. Thus, to interpret this term exclusively as “the Jews” is to ignore all the nuances of meaning that the text provides. Using the analogy of Scripture, we allow Paul to give us an exact definition of what it means to be a "Jew" within the NT context. Apparently, the biblical term Jew does not denote a race but rather an inner essence or, more precisely, an indwelling spirit pertaining to God. In Romans 2.28-29, Paul writes:

“For he is not a Jew who is one outwardly,

nor is circumcision that which is outward in

the flesh. But he is a Jew who is one

inwardly; and circumcision is that which is

of the heart.”

To further explore the significance of this passage, read William Barclay, a world-renowned NT scholar, and his commentaries in the book, The Letter to the Romans. The Daily Study Bible Series. Rev. ed. (Philadelphia: Westminster, 1975, p. 47). What is more, 1 Pet 2.9 uses OT language, related to Israel, to describe the elect in Christ:

“But you are a chosen race, a royal

priesthood, a holy nation, a people for his

own possession, that you may proclaim the

excellencies of him who called you out of

darkness into his marvelous light.”

Who Are the Heirs of the OT Promises of God?

In the Book of Romans, Paul does not explicitly deny the notion that the concept of grace existed in OT writings. Since this was foreshadowed but not fully explained in the OT——with the exception of some soteriological allusions in certain passages, such as Isaiah 53.3-8 and Zechariah 12.9-10, for instance——Paul takes it upon himself to expound the merits of Grace vis-à-vis the messianic atonement in his letter to the Romans.

Even Covenant theologians find this so-called new manifestation of grace rather disturbing. According to them, there is only one covenant of grace that has been operating uniformly in each and every age. Thus, when Paul discusses “the commission of God's grace that was given” to him (Eph. 3.2), he’s referring to a “revelation” (ἀποκάλυψιν) in Eph. 3.3-7:

“the mystery was made known to me by

revelation, as I wrote above in a few words,

a reading of which will enable you to

perceive my understanding of the mystery

of Christ. In former generations this mystery

was not made known to humankind, as it

has now been revealed to his holy apostles

and prophets by the Spirit: that is, the

Gentiles have become fellow heirs,

members of the same body, and sharers in

the promise in Christ Jesus through the

gospel. Of this gospel I have become a

servant according to the gift of God's grace

that was given me by the working of his

power.”

What is this secret that “in former generations” was unknown? Ephesians 3.6 asserts that “the Gentiles have become fellow heirs”:

συνκληρονόμα [joint-heirs] καὶ [and]

σύσσωμα [a joint-body] καὶ [and]

συμμέτοχα [joint-partakers] τῆς [of

the] ἐπαγγελίας [promises] ἐν [in] Χριστῷ

[Christ] Ἰησοῦ [Jesus].

This means that the Israelites are not the sole inheritors of the OT promises of God. The Gentiles are co-inheritors. That is, they are identical with or equivalent to the people of Israel. In other words, they are like Israel in every conceivable way with regard to their divine relationship and position. In short, they share equal rights and status with Israel as the chosen people of God, the elect, so that they and Israel have become one and the same! This means that the OT passages regarding Israel, or the chosen people of God, necessarily allude to them, given that they figure prominently in the economy of God’s plan. However, in the end, it is those that are in Christ that are truly chosen (whether Jew or Gentile), not simply the literal Israelites. As descendants, Jews cannot appeal to their tradition for salvation, as if to say “We have Abraham as our father” (Mt. 3.9), because race alone will not save them (cf. Rom. 2.28-29).

The Fallacies of Dispensationalism

What is more, the arbitrary dispensations that refer to the age of innocence or the age of conscience have always been uniformly present in the development of human beings. They are not ages of time but rather stages of human development. A child is innocent until he/she reaches the age of reason or conscience after which they can make moral choices and decisions. The story of Adam and Eve is the story of humankind. It is the tale of temptation during the age of innocence in the life of every human being. The tree of the knowledge of good and evil is a connotative representation of those dual proclivities latent within the unconscious mind. There is no literal Cherubim wielding a flaming sword, or a literal garden, nor is there a tree of life planted somewhere on the earth which can make one live forever (i.e. the so-called fountain of youth). This is metaphorical language. To turn allegory into biography and call it the age of innocence or the age of conscience is a literal misrepresentation of Scripture.

Moreover, dispensationalists hypothesize the coming of a Millennial Kingdom, which seems to be a representation of the *timing* pertaining to the end of the age rather than a literal thousand year reign on earth (See my article, The Fallacies of Millennialism: https://eli-kittim.tumblr.com/post/634098142546198528/the-fallacies-of-millennialism).

Conclusion

The only Biblical dispensation that can be rigorously defended is that of *the fullness of time,* which refers to *the end of the age,* when “all things” will conclude in Christ (Eph. 1.9-10)! Moreover, as I have shown from the law and the prophets, grace has always been operative since the dawn of recorded history (cf. e.g. Gen. 3.15, 21). What is more, based on a *revelation* that was disclosed by Paul——the Christocentric content of which has always been part of God’s plan——the elect in Christ are the true heirs of the OT promises of God and, therefore, the true Israel. Finally, both covenant and dispensational theology have failed to grasp the Biblical metanarrative, whose central dispensation unfolds at the end of days (Dan. 12.13; Mt. 24.3; 1 Cor. 10.11), when all the inhabitants of the earth will witness “the revelation of Jesus Christ” (1 Cor. 1.7; 1 Pet. 1.13; Rev. 1.1), the tribulation, the rapture, and the final consummation!

[ambassador1981]

elcome! Most of my groups are task or topic-specific. A while back I made this video, that now needs to be updated, but it will help you all get a glimpse at my vision for Mewe. https://www.youtube.com/watch?v=tq5InjOesMQ

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Looking for a group that accepts the reality that Christians can backslide in the worse ways possible, but that they can also be biblically restored? Join here I want you to join my group on MeWe https://mewe.com/join/christianreversionismandrevitalizationgroup

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[mjwood93]

Rhythms of Grace: How the Church’s Worship Tells the Story of the Gospel by Mike Cosper

Rhythms of Grace: How the Church’s Worship Tells the Story of the Gospel by Mike Cosper.

"The Story of the Gospel is all about Worship” (p. 73)

“Do you find yourself in God’s Gospel story week to week? How is the Gospel important to worship?” These are just a couple of the questions that Mike Cosper seeks to answer in his book Rhythms of Grace. Mike Cosper is one of the founding pastors at Sojourn Community Church, where he serves as pastor over the worship and arts ministry. He also writes for The Gospel Coalition. While I’ve never heard of Mike Cosper until reading this book, I had listened to a couple songs from a Sojourn Music worship album because of their association with Sovereign Grace Music.

At 212 pages or so, I flew through this book in about a week, and am able to say that I’ll be recommending this book to other worship leaders and musicians. It is perfect for the layperson as well as a pastor/elder who may be in need of more study on Gospel-Centered Worship. This book has a little something for everyone, with the first part of the book almost being a short biblical theology of worship, then moving into a short chapter dealing with church history, and then moving on at last to how do we apply all this to today with changes in worship styles, technology, and other complications.

Chapters 1-4 give a short biblical theology of worship in the Bible. Biblical Theology is a discipline of theology that traces a theme chronologically in history as it appears in Scripture from Genesis to Revelation. Biblical Theology is a good discipline to show how a theme or doctrine develops throughout the Bible and is fulfilled and consummated in Jesus Christ. We start right at the beginning (well, actually before the beginning) before the foundation of the world with God in perfect Trinitarian love. At it’s heart, the worship of God by His own self adoration is perfect worship and love. In the book of Genesis, it is out of this overflowing love that Adam is created as the first “worship leader”. Eden was a garden temple where God was able to completely dwell in the presence of Adam & Eve. Adam & Eve’s worship was not ritualistic or endless singing, but it was their whole lives devoted to God.  They were called to expand and subdue the rest of creation to the glory of God, but failed in their sin, and so perfect worship between God & man was ruined. Sin distorts the beauty and harmony that God created, and we see this in the contrasted worship of Cain and Abel and all down the line of humanity through when God calls Moses to lead the nation of Israel out of Egypt, where they sing a song of God redeeming them and giving them a new identity as His people. It is at Mount Sinai where the Priesthood and Tabernacle are established. Because God is a holy, perfect, and just God, He requires that life be taken as the punishment of sin, requiring atonement of sins through the sacrifice of birds, bulls, and lambs. As Adam represented humanity and creation, so the priesthood represents the people of Israel. Further in history these priests lead the people in false worship, and the people long for a King like other nations, who also end up representing the nation and leading the people astray.  The story of the Old Testament is one of utter failure, with God continually calling the people of Israel back to repentance. The Song of Jesus is one that is built up throughout the Biblical story and leads to his quotation of Psalm 22 on the Cross, facing God’s wrath and fury for the sins of His people. His song is one of redemption and through His death and resurrection became the center where it is possible to approach God the Father through a reconciled relationship. This is why Jesus is the True Temple, our True Priest, and our True Worship Leader. He has won and has restored what sin has broken. By union with Him and by His extension, we are called as the Church to do His work, being a light unto the nations, singing His praise and glorifying Him with our lives as living sacrifices.

Chapter 5 was one of the most helpful chapters to read titled “Worship One, Two, Three”. Cosper’s philosophy of worship is one that I’ll continue to use in the days ahead. His philosophy is that worship has one Object & Author, two contexts, and three audiences.

The Trinitarian God is at the center of our worship. He created us to worship Him, and even though sin corrupted our worship of Him, He makes us new creation in Christ so that our lives are completely offered to Him by Christ’s righteousness, who also brings glory to the Father. God is the One who put forward and directed His own sovereign plan, so that He is the author of not only our faith, but our worship.

Two contexts exist for our worship, one that is scattered, the other that is gathered. Scattered worship is how each Christian individually is able to worship God in their own private and public lives. It is important to note that we can only have this intimate living sacrifice of worship because of what Christ has done on the Cross. The fact that we can worship God while driving in our car is a huge deal, one that we should be continually thankful for! We cannot sustain ourselves and our relationship with God individually though. We are called to be with community and this is where Gathered Worship takes place. Because Jesus is the Cornerstone of the true Temple and fulfills the OT temple and priesthood, we become the dwelling place of God, even more so when we unite and worship Him together. Therefore this makes our gathering on Sundays completely unique. Little temples are making a greater temple that are united to the True Temple. The goal of all this is to proclaim the Glory of God, and to spur and encourage one another on so that we can go out back into the world to proclaim the Gospel and His Kingdom.

Three audiences exist: God, the Church, and the World. God is our audience as we come to Him through His Son Jesus Christ. We can worship Him fully because of Jesus interceding for us at the right hand of the Father. The Church is the second audience. We are called to sing to one another in psalms, hymns, and spiritual songs, encouraging and teaching one another in this way. The last audience is the world. Through the Church’s song we are called to be a light and declare boldly through our singing the glory of Jesus Christ to the world. It is important to have a balance of audience direction from week to week. If not careful, a church could move to something more like a seeker-sensitive church, where the emphasis is on the audience of the world. “Worship that celebrates the gospel brings all three audiences together: the God who saves by the Gospel, the Church formed by the Gospel, and the world in need of the Gospel” (p.90).

Chapter 6 moves on to Worship as Spiritual Formation, mainly emphasizing why we gather as a Church and how we use the Word in worship to form our habits as worshippers going out into the world. Gathering itself is a habit that must discipline ourselves to do. Not only that, but how we gather, what we teach through our songs, and the language we use during this gathering all form our habits for how we express and articulate our worship. We need to make sure we are discerning and scriptural about all these things. Ultimately, our gathering is to encourage us in the Gospel and our hope-filled future of Christ returning and our uniting with Him.

Chapters 7 & 8 deal with Worship in the history of the church and liturgical aspects of worship. From the beginning of when the Church was created, the Gospel has always shaped it’s liturgy. Liturgy itself means “the work of the people”, and when the church gathers we have work to do. This means to Glorify God and to spur each other on to good works. But how we do these things, and how we view God and worship Him, is based on the content that we include in our services. “The words we hear, sing, and speak in worship help form our images of God,.... our understanding of what the church is and does,... and our practices of engaging with God, with each other, and with the world” (p.118). Everything we do in a service explicitly and implicitly teaches something. To help find ourselves in the story of the Gospel, we must frame our services by the Gospel. This includes the elements of:

Adoration

Confession

Assurance

Thanksgiving

Petition

Instruction

Charge

Blessing

or, can also be framed as:

God is Holy - Creation - Adoration

We are sinners - Fall - Confession/Lament

Jesus saves us - Redemption - Assurance/Thanksgiving/Instruction

Jesus sends us - Consummation - Communion/Charge/Blessing

From the early church, to the Reformation, to the Free Church, to age of Revivalism, all various church denominations have used these practices and framework to some degree when shaping their service. Much of the problem with a modern church service is that it is based on what’s called “The Temple Model” of a pilgrim traveling to Jerusalem. I include this next paragraph from Cosper’s book because I believe it is of importance, describing a large portion of churches today:

“The problem with this model is twofold. First, it’s developed backwards. The theology of the Temple Model is a theological interpretation of an experience, and it is divorced from any kind of historical perspective on the gathered church. Second, it ignores most of what the New Testament teaches us about worship, the presence of God, and the temple. instead of being led by Jesus through the inner curtain, we’re led there by a worship leader or a pastor - a pseudo priest. God’s presence is measured in emotional impact, and it’s mediated through music and preaching, displacing Jesus from his role as Mediator and worship leader” (p.113).

This type of worship can lead people astray, and into unknowingly thinking that they are just there to feed a spiritual/emotional high. Even in our worship, we should not look to ourselves, to a worship leader, to a pastor, but to Christ Himself to help us worship all the more.

Chapter 9 is all about singing. Singing is all throughout the Bible and usually has to deal with the redemption of God’s people. God sings over us and we as the people of God have sung to Him throughout the ages. We are to sing a “new song”. This does not mean a literal creative new song with some fancy new chord progression, but has to deal with the new song of Jesus Christ our Lord saving His people through the Gospel. Worship is so much more than an individual encounter with God, as much as the modern worship movement may make it seem, but it is about our song as the people of God to our God. As I have explained earlier in this review, singing should be about teaching one another, and we are told to do this through psalms, hymns, and spiritual songs. What we sing and how we sing are so important, because our song sung together is a testimony and declaration to the world about what we believe. This means singing and submitting to each other’s preferences as well, because, this shows love to one another, and continues to not hurt our witness to the world. Within all of this, the end goal of music should be to serve the congregation’s singing, in scriptural truth, but also in quality and other factors, such as a key that is suitable for them.

Chapter 10 places an emphasis on the role of a worship leader being a pastoral one. Those who lead are stewards of God’s Word, and should know it well. We as worship leaders place the thoughts and words used into people’s minds, mouths, and hearts. Worship leaders have the greatest opportunity to summarize doctrine and make the language of the Bible fresh and new to their congregation’s ears. We should make sure that what we sing should be rightly contextualized and understandable to our congregation. We should also be aware of who we have in our congregation, and what situations are arriving and have gone before us in the congregation, and should know the congregation’s needs and sufferings. This is an area where I personally need to grow in, so it was good for me to read.

I’ve read six books on worship this year, and this would probably take place at number three for favorite worship book that I’ve read; number two being Christ-Centered Worship by Bryan Chapell, number one being Worship Matters by Bob Kauflin (who also does the foreword for this book). I continue to learn and see that our theology shapes our doxology and vice versa, therefore one must be discerning with each, because they are of the utmost importance. Worship is what we were made for; to worship God through Jesus Christ, because of what he Has done on the Cross. He is our True Worship Leader, and may we ever look to and depend on His mercy and grace to help His name be glorified all the more. I thank God for Mike Cosper, his ministry and this much needed book.

[timhatchlive]

To the Halls of Faith

The end of Samson's life looks like a terrible subscript written at the end of a movie which already seemed to end with tragedy. He is blinded bound and forced to work, grinding grain for the very people God called him to defeat. He has become physically what Israel is nationally - blind, bound and ground by their enemies. Now if you remember, the sequence of the famous Judges' cycle it is that Israel would sin, get enslaved and then cry out to God. God would respond with a judge and deliver them for a time until the cycle repeated once more. In the Samson cycle, there all the elements minus the people crying out to God for deliverance. Yet God raises up Samson and it seems clear Samson is not just a historical story but a picture of Israel's descent into the morbid slave-state vassal of Philistines. So I consider God is using this story not only to instigate the nation's deliverance but to awaken them to pray for His help EVEN when they seem to least deserve it! The stage is set as the Philistines drag Samson out for entertainment and mockery as they worship their god Dagon. Bound in chains, with no other option, Samson prays for only the second time in his life. Judges 16:28 (ESV) Then Samson called to the LORD and said, “O Lord GOD, please remember me and please strengthen me only this once, O God, that I may be avenged on the Philistines for my two eyes.”

An arm-chair theologian could pick this prayer apart. He is hardly contrite, he is only after personal vengeance, he is short, he is not seeing the big picture of Israel's major problem nationally concerning the Philistines. The best Samson can come up with is, "Remember me and avenge me for the eyes taken from me by these pagans."

And yet, God answers his very inadequate prayer.

Judges 16:29–30 (ESV) And Samson grasped the two middle pillars on which the house rested, and he leaned his weight against them, his right hand on the one and his left hand on the other. 30 And Samson said, “Let me die with the Philistines.” Then he bowed with all his strength, and the house fell upon the lords and upon all the people who were in it. So the dead whom he killed at his death were more than those whom he had killed during his life.

That's the end of Samson's life. It's not very inspiring but it's telling us a few things about faith. 

First, the faith you have RIGHT NOW to call out to God with your problems and how you personally see the world is enough to start a very productive conversation with Him. And YES, things will begin to change. Your faith does not need an expensive seminary degree or years of training in the church or a title. God will listen as you speak with the framework you have. If He listened to Samson here, I can guarantee you He will listen to you NOW. 

Second, this moment is clearly pointing to the future in which, through the death of the chosen Son of Israel - Jesus Christ - many more would be saved than His short 33-year life. For death would not be the end of His story. In fact, His death would be the end of death's stranglehold on you. This happened without your contribution. You receive it without payment and you are in turn accepted into the beloved by faith. Yes, the faith you have right now. 

The final picture of Samson in scripture is also a picture of your end in Christ. He is regarded as a hero of faith along with some of the great names in God's Biblical "Hall of Fame" in Hebrews 11: 

Hebrews 11:32–34 (ESV) And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets— 33 who through faith conquered kingdoms, enforced justice, obtained promises, stopped the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight.

Does it seem fair that Samson should be named along with so many great men? Of course not. It's not fair, it's grace. And that's how it happens for you. You are in the hall of faith NOT because of your great acts but because you saw the only way out of the mess you were in (which you may have gotten yourself into like Samson) was the remembrance and mercy of the Lord. 

Consider the thief on the cross who went from cursing Christ to saying the same word as Samson, "Remember me..." all while being tortured and slowly dying. What was Christ's response?

Luke 23:43 (ESV)“Truly, I say to you, today you will be with Me in paradise.”

This is the God of all grace at work. Put your faith in Him. He will NOT let you down.

via Blogger https://ift.tt/2BWyj7s

[musicgoon]

Book Review: Who You Are, by Judy Cha

Have you ever felt lost in your sense of self? Have you ever felt out of place in your purpose in life? In Who You Are, Judy Cha writes a guide on internalizing the Gospel to find your true identity. Centered on the Good News and generous in grace, this book will help you understand and apply biblical truths about your God-given identity.

Released from Shame

Judy Cha (MA, Westminster Theological Seminary, Ph.D, Eastern University) is a licensed marriage and family therapist specializing in relationships, self-image, and multicultural issues. She serves as the director of Redeemer Counseling Services, a ministry of Redeemer Presbyterian Church in New York City. In addition to leading the counseling ministry, Judy counsels individuals, couples, and families through her Gospel-centered Integrative Framework for Therapy (GIFT) approach.

Cha weaves her personal story into the book, and I was most moved to hear how important it was for her to be accepted into mainstream Western culture while growing up as a minority. Assimilating by speaking without an accent and learning mannerisms and fashion trends was familiar to me. Cha says that we long for acceptance from others and depend on outside information to define our identity. When we feel like we don't fit in, we reinforce the message that we're not good enough. This gripping sense of shame can only be eased when we go to God for our identity.

Idolatry and Engagement

I was most interested to read how idolatry is connected to our identity. Cha defines idolatry as any object, person, or pursuit that becomes more important than God in our lives. Further, she describes deep idols as our innate desires for power, control, approval, and comfort. Our surface idols are the tangible objects, persons, or pursuits that become idols, such as money, career, sex, or children. I reflected on my own idols, and my leanings toward both mastery and avoidance tactics. I resolved to relate to God with my identities, seeking his strength and assurance.

I was most challenged to see that we need to engage with God. Cha says that we must receive the comfort and compassion of Christ, remember Christ on the cross as our substitutionary sacrifice, rejoice in Christ’s resurrection and in our new identity, repent of our sinfulness and grieving our brokenness, and reflect and represent Christ as his ambassadors. I am eager to explain my experiences with God by using these words.

A Child of God

Towards the end of the book, Cha gives several guidelines for practicing vulnerability to connect with others: consider what you want to share, consider who you are sharing with, lead with sharing your fear or how you are feeling, and ask for what you need. I am motivated to be more emotionally connected in my relationships.

This book gives a framework for finding your true identity, with practical help from a professional. It is grounded in the Gospel, and will help you grow in Christ. You will experience and enjoy what it means to be a child of God.

I received a media copy of Who You Are and this is my honest review. Find more of my book reviews and follow Dive In, Dig Deep on Instagram - my account dedicated to Bibles and books to see the beauty of the Bible and the role of reading in the Christian life. To read all of my book reviews and to receive all of the free eBooks I find on the web, subscribe to my free newsletter.

[northamptoncouplestherapy]

Couples seek marriage counseling (a.k.a., couples therapy, couples counseling) for many reasons.  Strained communication, unresolved conflict, breaches in trust, and dispassionate sex lives are just a sampling.  Whatever the motivation, couples therapy is a courageous choice; one that could be the most eye-opening and life-changing journey yet.

But what about the couple who identifies strongly with their Christian faith and believes they should find a therapist who will honor their hard-won and heartfelt biblical worldview?  Significant concerns and questions can crowd the minds of these discerning couples as they seek to find the best therapist for the job.

Pairings of both the likely and the unlikely

Some things go together.  Pen and paper, black and white, and rock and roll make my personal list of favorites.  Classic food pairings like peanut butter and jelly, macaroni and cheese, and bread with butter also make the cut.

And, then, there’s the ever-classic, European-inspired marriage of wine and cheese.

Few would argue the effortless relationship between cheese and wine.  By complementing one another’s feel, taste, and lingering sensation, this pair’s brilliance is hard to deny.  Yet, consider the sourcing and processing of these delicacies, how vastly unique each food’s path to ultimate mastery looks.

Things that complement one another often hold distinct origins, both valuable in their own rite and perhaps even better together.

Now consider this analogy in terms of spirituality and psychology.  Complimentary yet distinct, both seek to uncover and cultivate the true Self, the unencumbered essence of who we are, and who we are meant to be both individually and in relationship with others.

Spirituality, from a strictly Christian perspective, realizes the individual’s brokenness, the pull of sin, and need for grace that only comes from a benevolent and merciful Source.  Christians believe they are never enough without this grace, which is the gift of a life unburdened by spiritual darkness and death. To realize the true Self, the Christian must accept their need for something greater (God’s salvation) in order to break free and live into their potential, both now and for eternity.

Within a clinical framework, psychology honors the individual’s path to freedom by accessing the Self.  This happens by inviting new ways of thinking and behaving, utilizing reflective and insightful exploration, often in the care of a counselor who can gently guide the process.  In countless ways, the gift of therapy comes alive as the individual’s story is pieced together into a cohesive narrative, perhaps for the first time. The liberation and relief that often ensue can be the starting point for authentic transformation.

While it’s true that the cornerstone of each is distinct, and the idea of such a culmination may be novel, the end result could mean that together, spirituality and psychology fuse to make an award-winning combination.  An unlikely pairing that, for the struggling relationship, is worth contemplating.

Christian couples counseling in a nutshell

Undoubtedly, the crossover of psychology and spirituality is a rather new concept.  For hundreds of years, Christians have sought the counsel of a pastor or church leader when undergoing difficult issues, including marital problems.  While meeting with a pastor could be constructive and insightful, it might benefit the couple to consider this spiritual guidance as supplementary to therapy rather than as a replacement for it.

Individuals licensed by a state to practice psychotherapy become qualified through a Masters-level education, passing an arduous exam, and racking up thousands of hours of clinical practice in hands-on therapy.  While a few branches of therapy are considered to be “the majors,” many other effective therapeutic perspectives are utilized, including Christian, biblical, and faith-based counseling.

Therapists who practice Christian couples counseling have likely received their training from a seminary or Christian university with an emphasis on faith and spirituality in clinical practice.  The coursework for a Marriage and Family Therapist, for instance, might look almost identical to someone trained in a secular university. The exception, of course, is that the individual studying in a Chrisitian setting will have one or two classes specific to spiritual formation, counseling from a biblical perspective, or faith-based counseling, for instance.

Three essentials to choosing a qualified couples counselor:

1. Look for a therapist who prioritizes Belonging and Acceptance

Significant research affirms the therapeutic alliance - the relationship between client and therapist - is one of the most compelling predictors of a good therapy experience.  In fact, the client’s sense of safety and being known, seen, and accepted are the number one tasks of every skillful therapist.

Remember the Cheers effect, prompted by the iconic 80s t.v. series, where “everybody knows your name”?  The show’s assertion of everyone’s need for belonging generated a devoted following of the more-than-decade-long sitcom, revealing an innate human need in each of us.  Without this connection, a felt-sense of belonging, clients understandably don’t stick around.

2. Find a counselor with Specialized training and Practice

You and I would never dream of allowing a primary care physician to perform our corrective eye surgery.  Rather, we would seek a reputable eye surgeon who had successfully completed many surgeries before.

Likewise, couples seeking marital help of varying degrees (whether on the verge of separation or looking for a stabilizing connection) must prioritize the search for an experienced couples therapist with countless hours “eating, sleeping, and breathing” the stuff of relationship sages.  Couples counseling, after all, is a particular niche in the field of therapy that encompasses its own set of therapy models designed specifically for relationships.

3. Only work with a Curious therapist

Despite all of the afore-mentioned, indispensable training, curiosity must actualize in order for good therapy to take effect.

When I am confronted with a couple’s story so radically different than my own, my first order of business is to get into their shoes any way I can.  This way, I can not only hold some clout with the client, but more importantly, the client can begin to trust that I’ve got their back.

What makes the connection magical is when the therapist becomes and remains really curious about the life and story of the clients in front of them.  And, in that curiosity, chooses to connect again and again with honor and acceptance of the couples’ life in the here and now.

Good therapists know their job is to meet clients where they are and to make unbiased space for the client’s questions, concerns, and longings.  A skillful counselor understands the added complexity of working with couples and endeavors to support that relationship in its uniqueness.

For the Christian couple, discerning who might be the best person for the job rests in knowing that qualified couples therapists stay curious, know their specialized work inside and out, and value making you feel understood and accepted.  A well-trained therapist creates an authentic connection with the couple and, more importantly, assists the couple as they learn to connect more deeply with one another.

Finding the perfect match in a couples therapist might not be possible.  Some couples will have to choose between a counselor who shares their faith and a counselor who specializes in the field of couples therapy.  In the end, the above-mentioned essentials of good therapy are the critical elements for every client to look for, including the Christian couple seeking solid support in their quest for relational healing, growth, and long-lasting love.

If you want to learn more, please click here.

[fdcpk2020]

Sam Allberry - Singleness in God’s Family; day 1

Session 1

• QI - quite interesting - tv show • Taste and see that the Lord is good — all his ways are good — even in singleness • I belong to Jesus and show belonging to Jesus by membership in his church — do belong to the family of God • Spiritual connection between us... so if one person affected, others in the body of Christ are as well • If one person hurting and not flourishing in Christ, the whole church will hurt • Single people also have a stake in the marriages in the church —- if they are floundering then it affects you as well • We belong to the others in our church • Married people will end up single again in the future • Even if have long marriage, may happen that you spend more time being single • Married people —> Think about it before you get to that state • Singleness is hard when you have a skewed framework to seeing it • Look at Jesus — his life as true image of God — learn from his humanness • Not essential to be a full human being (dating sex marriage) —- because Jesus never had that and yet he was the most fullest version of human • Don’t need romantic relationship — Jesus is NOT subhuman for not having it • If you think you’re biblically convinced but not emotionally convinced, then you’re not truly biblically convinced and won’t be a truth that you can persevere in • Need to believe in core that what Jesus commands is good and radiant (word choice — not promises and encouragement...) • Commands - Not as a burden to be carried but a gift to be treasured • ** Seeing sin as an infection... • And just trying to avoid it - Pharisee way of thinking • Matthew 15:19– out of the heart do evil thoughts come • If you are human and have nesting heart, you are yourself a contagion (you don’t just catch sin infection from others) • Then you would have to avoid you • It’s in our hearts already and need to be confessed • Someone who flourishes as your true self** • Movies — You have to look inside yourself and your heart and discover who you truly are and whatever you discover yourself to be, you have to own that and express that and be true to that —- everyone else’s job to affirm that • If you look in your heart you won’t find solution to your angst but the cause of it * • Being true to your heart is not the way to flourish • Matthew 5:27-28 • What it really means and not just what we think it means and feeling that we’re ok on this • Commandments are Implied to heart and attitude • Ten Commandments —- This is what your heart is like and why you need grace and forgiveness • Even when you think you’ve done a good enough job, it’s still not clean enough... • adultery takes place in your heart.... not just what you do with your genitals and what you do with your eyes (how you look at someone) and mind (how you think of someone) • This sin is in your heart and commandments expose that • You have an adulterous heart so acknowledge it • Adultery —- Turning human into a commodity and product for you to consume... with end goal of you and your satisfaction... • Sexual Dignity precious in sight of Jesus that it must not be perverted in someone else’s mind • It signifies us and Jesus is protective of us • Matthew 19:3– • Even when our attitude to Jesus stinks, he still speaks truths to us • (Jesus speaks to them although he could have ignored) • You can’t understand divorce without understanding what marriage is... you won’t understand marriage unless you understand gender (Genesis 1– talking about marriage to their divorce question) • God made us sexually different, so there’s marriage.... • Jesus heart is gentle and lowly —- that Jesus is the one saying these countercultural words • When Jesus teaches about Marriage, people question if they really want to marry • Singleness for Followers of Jesus with integrity — abstinence, and pursuing holiness and Christ likeness • 1 Corinthians 7: • What single people miss out on— v 28– those who marry will have worldly troubles — singles miss out on and spared from worldly troubles • Lofty but realistic view of marriage... it’s a good thing but not happily ever after • Marriage — enters into particular blessings and gifts but also troubles. • It’s not easy being married • A persons state is TEMPORARY • (Person who married healthy fit go getter and find that a few years in, spouse is sick and bed bound for rest of life...; bereavement of spouse and children; children/spouse walking away from Christ) • Ups of singleness • Being anxious about the things of the Lord is how to be free from anxiety (worldly troubles) • Both concerned with pleasing each other wife and husband • Constrained by family commitments • Single people pulled in fewer directions so can give selves to lord in more straightforward way than if married • Single people trying to leave the house for travel or errands or anything .... 30 min for single vs a whole day for a family because so chaotic lol • Not letting others down by your plans and traveling and freedom • Easy to think it’s selfish (no obligations and commitments) • Want undivided attention to the Lord not yourself • You can use singleness to have undivided attention to you • Point of singleness is to serve the lord and not ourselves   • It’s for building up other people as a means of serving • Through marriage to be a blessing to others and serve the church • Point of marriage —- As a family —- to serve Jesus together • Singleness — This context and situation to serve Christ and others • Both are expressions of goodness of Hod to us—- and through us, to other people • Gods goodness is seen in both opportunities to be single or married • Opportunity to manifest his goodness to others through being married or single • • Surgeons knife to wound us to heal us • Thank you god that you are for sinners and that you draw near to us and not away from us •

[faithfulnews]

920 Biblical Counseling Resources for Your Life and Ministry

A Word from Bob: Keep reading for 17 Biblical Counseling Resources Related to Addiction.

Where do you turn when a family member asks you, “What would you recommend I read for help with my struggles with anxiety?”

Where do you turn when someone in church says, “Do you have any books you recommend that would help me deal with the sexual abuse I experienced 20 years ago as a child?”

If a friend was struggling in their marriage, what trusted resources would you recommend they read?

If you were experiencing difficulties in parenting, what would you read?

Questions like these led me to develop The Annual Guide to Biblical Counseling Resources: 2020 Edition.

The Annual Guide to Biblical Counseling Resources: 2020 Edition  

Nearly every week someone was emailing me, sending me a text, posting to me on Facebook, leaving me a Twitter private message, or asking me in person:

“Bob, could you recommend some biblical counseling resources for __________?”

For years I thought:

“I need to carve out time to collate an annotated list of recommended biblical counseling resources.”

Finally, in 2018, I carved out the time. The 2018 list had 465 resources. The 2019 version had 690 resources and 160 pages. The new, improved, expanded, updated, and upgraded 2020 version of The Annual Guide to Biblical Counseling Resources now has 920 resources covering 230 pages.

Each resource is listed by topic/category.

Each topic category is alphabetized by author—to make it easy to locate.

Each resource includes a direct link to where you can purchase the item.

Each resource includes a one-paragraph summary description.

Two Options 

Option #1, Individual Orders: For individuals, you can go here to purchase a copy of the PDF of The Annual Guide to Biblical Counseling Resources: 2020 Edition. And here’s a shortened, easy-to-share link:

http://bit.ly/2020BCAG

Option #2, 100 Copies for $100: Something new in 2020: for churches, para-church groups, and organizations, you can go here to purchase 100 copies for $100 of the PDF The Annual Guide to Biblical Counseling Resources: 2020 Edition. This order grants permission to distribute up to 100 copies of the PDF either via email attachment or via hard copy (printed by the church/para-church organization). Here’s a shortened link:

http://bit.ly/2020BCAG100

A Sampler: 17 Biblical Counseling Resources Related to Addiction

Here’s a sampler from just one category in The Annual Guide.

Note: Also see the category: “Pornography, Sexual Addiction, Sexual Sin, & Sexual Purity.”

 Addiction: Booklets and Study Guides for Groups or Individuals 

Daugherty, Jonathan. Grace-Based Recovery: A Safe Place to Heal and Grow

Grace-Based Recovery is a resource for addiction support and recovery groups. Daugherty designed it to help people suffering from addiction and those close to them understand God’s grace and why it is the only path to true freedom. With nine easy-to-use lessons, Grace-Based Recovery highlights the differences between a performance-based approach to recovery and a grace-based approach. It seeks to establish a safe environment where addicts can learn from their mistakes rather than be punished for them.

Dunham, David. Addictive Habits: Changing for Good 

Open a newspaper, browse the Internet, or talk to a friend, and you’ll hear story after story of the horrors of enslavement to addiction. This daily devotional by Pastor David Dunham addresses these addictive habits, reminding readers of God’s truth and helping them apply it to their lives. Pastor Dunham discusses the addicted person’s responsibility, their relationship with the God who can free them, and approaches for restructuring their lives and remaining faithful long-term.

Guzman, Eric. The Gift of Addiction: How God Redeems Our Pain 

Erik Guzman explains that when we think it’s up to us to rise above our suffering or sin, we alienate ourselves from our only source of help. When we come to the end of ourselves, realize that our addictions have controlled us, and turn in desperation to God, then we see that coming to the end of what we can do is the beginning of faith. That is the gift of addiction. 

Monroe, Phil. When You Love an Addict: Wisdom and Direction

Loving an addict is incredibly painful. Not only do you have to watch them make the same mistakes over and over again, but along the way they often lie to you, hurt you, and betray you. And yet, against all odds, you still love them and hope and pray for change. Drawing on his years of counseling experience, Phil Monroe helps you to see beyond the confusion that so often swirls around addiction and into the truths about the struggle and what the road to recovery really looks like. Along the way, he reminds you that God cares deeply for you and for the addict in your life and is working to bring redemption and healing.

Powlison, David. Breaking the Addictive Cycle: Deadly Obsessions or Simple Pleasures 

You are bored or stressed or hurt. Something is hard in life and you want a break. What do you grab for that you hope will protect, soothe, and comfort? Whatever it is—shopping, overeating, drinking, drugs—promises relief, but never delivers. Instead, you are left feeling empty, anxious, guilty, and wanting more. In Breaking the Addictive Cycle, David Powlison shares that God made us for rest and pleasure, not for an obsessed and unsatisfied life. Understanding the true pleasure that comes from loving God and enjoying the good gifts He has given us will reorder your thinking and bring you freedom from your obsessions. Take the practical suggestions that Powlison outlines here and see how your pleasures increase and your obsessions decrease.

Shaw, Mark. Hope & Help for Video Game, TV & Internet “Addiction” 

Mark Shaw provides insight into the problems of excessive TV, video gaming, and Internet activity from a biblical perspective, and offers a practical plan of action.

Welch, Ed. Choices: Why Do I Do What I Do? 

Why did I do that? Behind every choice is a motive—like pleasure, comfort, or control. Motives can be hard to identify and even harder to change. Ed Welch shows all who are perplexed by their own choices that God’s Word alone can transform our motives and move us toward the lasting change we desire. Pointing us to the Bible for practical help, Welch suggests three manageable steps toward change. 

Welch, Ed. Crossroads: A Step-by -Step Guide Away from Addiction 

Crossroads is designed as a small group study for those struggling with addiction. These ten steps provide a biblical and practical framework for change. Along the way, they will learn to recognize the patterns of addiction, to choose wisdom over foolish desires, and to cling to the hope they have in Jesus, who sets captives free.

Welch, Ed. Freedom from Addiction: Turning from Your Addictive Behavior

You’ve tried to stop more times than you can count. Now you’ve given up. Can someone who can’t “just say no” really change? There is hope—if you’re willing to look deeper than your addictive behavior. Ed Welch helps you face what fuels your addiction and takes you to the heart of what your addiction reveals about you and your relationship with God. You’ll discover your motives and discover that change is possible—one small step at a time.

Welch, Ed. “Just One More”: When Desires Don’t Take No for an Answer

“I hate it. I love it.” Sometimes our desires can be cruel lovers. We think we should be rid of a particular desire, but we feel stuck. “What’s the use of trying to rid my life of this desire?” we ask ourselves. “I’ve tried, but there’s just no way out for me.” Or is there? The problem may be more complicated than just being stuck. Might there be a path to true change? Ed Welch may surprise you with his answer. Along the way, he will introduce you to someone with words of comfort and hope you may never have heard before.

Wilson, Eamon. Opiate-Related Disorders: Helping Those Who Struggle

Is someone you love struggling in the grip of opioid addiction? Is the person you once knew now obscured by a fog of half-truths, unfamiliar behaviors, and outright lies? As the opioid crisis in the United States intensifies, thousands upon thousands of families and friends each year are left wondering what happened to their loved ones, and what, if anything, they can do to help. Eamon Wilson explores the nature of addiction, helping loved ones understand that addiction is at the same time biological, sinful, and painful, but it is also an opportunity for redemption. This understanding informs family members and friends of the various levels of help, healing, and repentance that need to take place in an addict’s life, and it also helps them recognize the common pitfalls of avoidance and over-control that they can stumble into as they respond to their loved one’s destructive choices.

Addictions: Books 

Coats, David. Soul Purity: A Workbook for Counselors and Small Groups

Christians are crashing and burning on the runways of life. Through the TV, Internet, cell phones, newspapers, books, and magazines we are bombarded by the world’s temptations and attractions. The response of choosing isolation from the world doesn’t work: we fail to reach the people God has called us to reach, and we find that the problem comes with us in the sinful desires of our hearts. The opposite extreme, becoming like the world, turns Christians into people who are irrelevant. So, how can we build pure lives in this generation? The Word of God has the answers.

Farmer, Andy. Trapped: Getting Free from People, Patterns, and Problems

We all know someone who feels trapped. Maybe that someone is you. With over two decades of counseling experience, Andy Farmer takes his unique gift for simplifying-the-complex and escorts the reader from the trappings of slavery to the soul-satisfying vistas of freedom. If you or someone you care about needs liberation, then fresh hope and practical help await between these pages. 

Shaw, Mark. Cross Talking: A Daily Gospel for Transforming Addicts

Cross Talking is a 45-day devotional filled with Scriptures that will help you stay focused on the Word of God as you continue in the transformation process God has begun in your life. Each daily devotion is designed to teach you God’s perspective on “what is the will of God, what is good and acceptable and perfect.”

Shaw, Mark. The Heart of Addiction: A Biblical Perspective

This book makes the distinction between what the world terms a “disease” and what the Bible demonstrates is a life-dominating sin problem. You will find biblical tools to help examine your heart’s motives at the root of your addiction.

Shaw, Mark. Relapse: Biblical Prevention Strategies

Relapse by Dr. Mark Shaw offers a biblical approach to help addicts who have relapsed in their addiction, or those who wish to develop tools to prevent relapse in the future.

Welch, Ed. Addictions: A Banquet in the Grave: Finding Hope in the Power of the Gospel

A worship disorder: this is how Ed Welch views addictions. “Will we worship our own desires or will we worship the true God?” With this lens, the author discovers far more in Scripture on addictions than just passages on drunkenness. There we learn the addict’s true condition: like guests at a banquet thrown by “the woman Folly,” he is already in the grave (Proverbs 9:13-18). Can we not escape our addictions? If we’re willing to follow Jesus, the author says that we have “immense hope: hope in God’s forgiving grace, hope in God’s love that is faithful even when we are not, and hope that God can give power so that we are no longer mastered by the addiction.”

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