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Tuesday, November 20, 2012

The Guilt Hangover: Disbelief, Shame, and Love | Mockingbird



The Guilt Hangover: Disbelief, Shame, and Love

A friend of mine recently made the following Twitter-confession:

Sometimes it's really hard to accept being loved. Sometimes, my husband makes me get out of bed, and then cleans the kitchen and makes me coffee while I'm in the shower. And I still have to tell myself "he's not mad at me for oversleeping; he doesn't think I'm lazy; he's not impatient with me to finish here." He's never like that. Ever. He's consistently tender. [why is my head so messed up?] I call this "guilt hangover" and it's just stupid. God isn't mad at me. Kevin isn't mad at me. So why am I afraid?

The above mentioned situation isn't unique to my friend a lone, this is something that we all suffer from. I can name countless interactions with my husband and dear friends that, when boiled down to it, are me asking, "Really? Do you really, really, really love me?" while simultaneously making the statement, "I just don't believe you…"

The phenomena that I will hear judgment when someone loves me or speaks love to me, is actually very common. My friend, in the midst of being one-way-loved (legitimately, in my opinion) is still convinced her husband is mad at her. Even when historically his actions toward her have been consistently loving (her words), she still just can't believe it's real, just can't hear the I truly and really do love you for not other reason than I just do.

Why?

Because there are great depths of shame that reside in our hearts and we know just how abject and miserable we often are and can't believe that the other person could actually love us; in fact, most of us have stories about people who have walked away when we've been at our worst. Each of us can probably recall the look of horror on someone's face when we've shared that deep, dark secret. We can doubt love, because, in reality, others' actions toward us have given us proof that it's doubt-worthy. Even when we've been truly vulnerable, a similar response from the other is not always elicited. Of course, sometimes there is mutual vulnerability, and those special (rare) moments make all the difference. Unfortunately, sometimes those moments are more like emotional-one-night-stands. In truth, being vulnerable for me is, if I'm honest (vulnerable!), a shameful thing to do: because I'm opening my self up to rejection, and I've been rejected before.

What I need is not only mutual vulnerability, but (conjointly) immovability. Where the rubber meets the road is at the point of will you leave…even now?  Will you reject me like the others? Will you stay with me here, in this mess that I am, and if it gets worse?

But Jesus looked at them and said 'With man this is impossible, but with God all things are possible.' Matthew 19:26

Humans are a fickle bunch, but the good news is that God's isn't fickle. And we/I need to constantly hear, over and over and over again, just how un-fickle he is. Martin Luther writes in him commentary on Galatians, that we are so prone to disbelieve the activity of God toward us in Christ, in the Cross, that we need to be perpetually told that God truly, and unconditionally loves us–that we are truly justified by faith apart from works.

For if we lose the doctrine of justification, we lose simply everything.  hence the most necessary and important thing is that we teach and repeat this doctrine daily, as Moses says about his Law (Deut. 6:7).  For it cannot be grasped or held enough or too much.  In fact, though we may urge and inculcate it vigorously, no one grasps it perfectly or believes it with all his heart.  So frail is our flesh and so disobedient to the spirit (emphasis, mine).

We are wounded and doubting creatures and need to be told things repeatedly: This God, this very God, the creator of heaven and Earth, loves you so much. But not only that, but also this: He will never leave you, nor forsake you no matter how dirty your past and how wounded or skeptical you are of Him.  Thus the importance of the preacher proclaiming this very message every Sunday; to do otherwise is to starve the congregation, the hearers (both old and new) of this word of life. Even our own testimonies are important for demonstrating God's activity in our life, less in terms of how impressive we've become since the initial encounter with Christ, and more in terms of the evidence of how far God will go to rescue just one, how willing He is move into the darkness of our heart and life.  And, in this confession, see how far he's gone for me, we are not only caused to be truly vulnerable with others but also immovable, there is nothing you can tell me that will make me leave you; I will sit with you here, in the depths.

It takes time to actual comprehend this truth from God and from those who do truly love us; the only solution I've found is to keep listening to the good, good Story about God's unconditional, one-way love for us in Christ.



Bennie Mac

Friday, September 14, 2012

Sanctification

The concept of "sanctification" is taken from the Latin word
sanctificare, which is a combination of sanctus "holy" and facere "to
make." Sanctification, then, refers to the process of becoming more
holy/righteous/good/etc, of growing or maturing in faith. While not
unique to Christianity, the topic of sanctification has a long history
within our tradition, particularly the question of how it relates to
the concept of Justification. In other words, how does "being made
right with God" (justification) relate to "being made holy"
(sanctification)? Theologian Gerhard Forde, a key Mockingbird
influence, saw the two as one and the same, describing sanctification
as "coming to grips with your justification." Imagine a person who has
been given an absurdly expensive gift by someone who not only refuses
to be repaid, but considers any attempt at repayment to tarnish the
gift itself. The only course of action is to deal with the free gift,
to dwell on its lavishness, to internalize its beauty, to live out of
a profound sense of gratitude. This can be an uncomfortable position,
much less popular than the "corporate ladder" that has masqueraded as
Christian teaching throughout much of its history, mainly because it
takes the whole process out of human hands. A plant does not will
itself to produce fruit, after all.
(from mockingbird)

Bennie Mac

Saturday, August 04, 2012

Grace- Defined

5485. χάρις cháris; gen. cháritos, fem. noun from chaírō (5463),
to rejoice. Grace, particularly that which causes joy, pleasure,
gratification, favor, acceptance, for a kindness granted or desired, a
benefit, thanks, gratitude. A favor done without expectation of
return; the absolutely free expression of the loving kindness of God
to men finding its only motive in the bounty and benevolence of the
Giver; unearned and unmerited favor. Cháris stands in direct
antithesis to érga (2041), works, the two being mutually exclusive.
God's grace affects man's sinfulness and not only forgives the
repentant sinner, but brings joy and thankfulness to him. It changes
the individual to a new creature without destroying his individuality
(2Co 5:17; Ep 2:8,9).
(I) Cháris, when received by faith, transforms man and causes him to
love and to seek after the righteousness of God. Cháris is initially
regeneration, the work of the Holy Spirit in which spiritual life is
given to man and by which his nature is brought under the dominion of
righteousness. The maintenance of this condition requires an unbroken
and immense supply of grace. Grace remains constant in, and basic to,
a believer's fight without against the devil and his struggle within
against sin. Renewal is stimulated and impelled by God's illuminating
and strengthening of the soul, and will continue and increase so long
as the soul perseveres. God's grace insures that those who have been
truly regenerated will persevere until the end of life. This entire
work is called sanctification, a work of God "whereby we are renewed
in the whole man and are enabled more and more to die daily unto sin
and to live unto righteousness" as is stated by the Westminster
Shorter Catechism (Ro 12:2; 2Co 4:16; Ep 4:23; Col 3:10).
(II) Grace may also refer to the external form or manner, particularly
of persons meaning gracefulness, elegance. In the NT only of words or
discourses as gratefulness, agreeableness, acceptableness (Lk 4:22,
"gracious words"; Ep 4:29, "that it may minister grace unto the
hearers" meaning what is acceptable; Col 4:6; Sept.: Ps 45:2).
(III) Grace also means disposition, attitude toward another, favor,
goodwill, benevolence.
(A) Generally (Lk 2:40,52; Sept.: Ex 33:12; Ac 2:47, "having favor
with all the people"; 4:33; 7:10; Sept.: Ge 39:21). With heurískō
(2147), to find grace or favor, pará Theṓ (pará [3844], before;
Theṓ [2316], God), before God (Lk 1:30); enṓpion toú Theoú
(enṓpion [1799], before, in the presence of; toú Theoú, the God),
"before God" Ac 7:46; Heb 4:16; followed by pará (3844), with, Sept.:
Ge 6:9; 18:3; Es 2:15). With katatíthēmi ([2698] followed by the
dat.), to place down, deposit or grace with someone, meaning to lay
down, or lay up favor with someone, gain favor (Ac 25:9). With the
acc. pl. cháritas, to be in the good graces of the Jews (Ac 24:27).
Metonymically as the object of favor, something acceptable (1Pe
2:19,20, "this is well- pleasing to God" [a.t. {cf. Col 3:20; 1Ti 2:3;
4:5}]).
(B) Of the grace, favor and goodwill of God and Christ as exercised
toward men: where cháris is joined with eirḗnē (1515), peace,
éleos (1656), mercy, and the like in salutations, including the idea
of every kind of favor, blessing, good, as proceeding from God the
Father and the Lord Jesus Christ (Ro 1:7; 1Co 1:3; 2Co 1:2; Ga 1:3).
Also in the introduction to most of the epistles (Ep 1:2; Phl 1:2; Col
1:2; 1Th 1:1; 2Th 1:2; 1Ti 1:2; 2Ti 1:2; Tit 1:4; Phlm 3; 1Pe 1:2; 2Pe
1:2; 2Jn 3; Rev 1:4). Also the grace of the Lord Jesus Christ in the
benedictions at the close of most of the epistles (Ro 16:20,24; 1Co
16:23; 2Co 13:14; Ga 6:18). Simply with the def. art. hē cháris with
equal meaning (Ep 6:24; Col 4:18; 1Ti 6:21; 2Ti 4:22; Tit 3:15; Heb
13:25). Used by Christ in Lk 6:32-34, although the KJV translates
cháris "thank" (the NASB, NKJV, NIV have "credit"); this word marks
the difference between unbelievers and believers. Of Christ, generally
(Ac 15:11 "through the grace of the Lord Jesus Christ" which indicates
effective faith unto salvation (2Co 8:9; 1Ti 1:14). Of God, generally,
meaning the gracious feeling of approbation, benignity and love, which
God exercises toward any of the human race [cf. II]. Of God's
unmerited favor, in the exercise of which He sovereignly and
efficaciously confers upon sinful men the blessings of salvation. This
is to be distinguished from His general goodness (chrēstós [5543],
gentle, gracious), by which He shows favor even to the unthankful and
wicked (Lk 6:35) in conferring on them common blessings such as the
sun (Mt 5:45). "The word of his grace" means the gospel of the grace
of God, the good news of God's effective favor (Ac 14:3,26; 20:24 [cf.
Ac 15:40]). "Justified freely by His grace" refers to the forgiveness
of sin and reconciliation to a holy God (Ro 3:24; 5:2; 1Co 15:10; 2Co
1:12; 9:14; 12:9; Ga 1:15; Ep 1:6; Heb 2:9; 1Pe 4:10). With toú
Theoú, of God, or with the like implied (Ac 18:27; Ro 4:16; 11:5,6;
12:6; 2Th 2:16; Heb 2:9, "through the gracious counsel of God" [a.t.];
Heb 4:16). With en (1722), in, followed by the dat. en cháriti,
referring to the gift of Jesus Christ (Ro 5:15; Ga 1:6, the grace of
God through Christ).
(C) Specifically of the divine grace and favor as exercised in
conferring gifts, graces and benefits on man (2Co 4:15; 8:1; Jas 4:6;
1Pe 5:5). Particularly as manifested in the benefits bestowed in and
through Christ and His gospel (Ac 13:43; 2Co 6:1; Ep 4:7; Phl 1:7; 1Pe
1:10,13, "ye all are partakers of my grace" meaning "fellow partakers
with me in the grace of the gospel" [a.t.]; Heb 12:15; 13:9, "it is
good that the heart be made steadfast in grace, not in meats" [a.t.]
meaning in the grace of the gospel, the gospel doctrines [cf. Ro
14:15,17]). Specifically of the grace or gift of the apostleship, the
apostolic office (Ro 12:3; 15:15; 1Co 3:10; Ga 2:9; Ep 3:2,8; 2Ti
2:1); as exhibited in the pardon of sins and admission to the divine
kingdom, saving grace; with toú Theoú, of God (Ro 5:15; Ga 2:21; Tit
2:11; 37 implied; 1Pe 3:7 "the grace of life"; 5:12; simply in Ro 1:5;
5:2,17,20,21; 6:1,14,15, we are not under law but under grace; Ga 5:4;
Ep 2:5,8, "by grace are you saved"; 1Pe 1:13); Heb 10:29, "the Spirit
of grace," which is the gift and earnest of divine favor.
(IV) Grace, in act and deed, favor conferred, a kindness, benefit, benefaction.
(A) Generally (Ac 25:3 in asking a favor against Paul, to be
prejudiced against him, that he might be sent forth to Jerusalem; Ro
4:4). Of a gift, alms (1Co 16:3; 2Co 8:4,6,7,19).
(B) Of the various divine favors, benefits, blessings, gifts conferred
on man through Christ and His gospel; generally (Jn 1:14,16,17; Ac
11:23; 1Co 1:4; 2Co 9:8; Col 1:6; 1Pe 4:10; Jude 4).

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