Showing posts with label Suffering. Show all posts
Showing posts with label Suffering. Show all posts

Thursday, July 29, 2010

What Others Are Saying about God’s Healing for Life’s Losses


What Others Are Saying about God’s Healing for Life’s Losses

The Big Idea: Two dozen book reviewers are blogging their thoughts on my latest book God’s Healing for Life’s Losses. Below, you’ll find a link to each review, the name of their blog, plus a brief snippet of their review. Post a comment on one of their blogs by August 1, for a chance to win a free copy.

Rick Howerton: Small Group World. http://bit.ly/aelacY

“Blindsided, Ambushed, Amazed, Inspired… the list could go on and on. When Bob asked me to read God’s Healing for Life’s Losses for his blog tour, I was honored but saw little opportunity to aid the small group community. That is, until I had finished reading this amazing manuscript. This treasure that includes multiple pages filled with questions for personal reflection is a perfect tool for dealing with personal loss as well as the training of small group leaders. Small group pastor… I would suggest you get copies of this book and spend ten weeks with your small group leaders. Some of your group leaders will finally deal with past hurt that they have chosen to deny. The rest will learn the stages and phases of grief. They will be prepared to help their group members find hope, help, and healing when grief invades his/her space. Get this book, read it yourself, and then use it to equip your leaders.”

Mark Tubbs: Discerning Reader. http://bit.ly/bW4yl2

“So much more could be said about this book and so much could be quoted from it, but I leave it up to the reader to order a copy and delve in. Or order two copies and involve a friend in the process. Pastors, counselors, and small group leaders, this book is bound to be a source of hope for those under your care who are grieving. Not only that, but it commends itself as a teaching tool in preparing Christians to suffer in a God-honoring, biblical way.”

Brad Hambrick: A Blog from a Counselor for the Church. http://bit.ly/9RjV1R

God’s Healing for Life’s Losses takes on traditional thoughts about grief and loss and turns them upside down. There is refreshing honesty about the pain of loss and the permission to be real with God and others as we embrace the mourning process together. This book is biblical, personal, and healing; I highly recommend it.”

Mark Kelly: Grace Dependent. http://bit.ly/bj3KGZ

“Exuding hope, this book becomes a wonderful resource that compassionately directs the reader to find healing for life’s losses in Christ and with Christ. I encourage you to purchase a copy of God’s Healing for Life’s Losses for your own personal journey, and perhaps, a second copy for a friend or family member going through a time of loss, suffering or grief. This book would also be a valuable tool for a support group as they work through the grieving process.”

Julie Ganschow: Biblical Counseling for Women. http://bit.ly/bmfZrw

“From time to time I come across a book that I want to tell you about because it makes a profound impact on my life and I think it will benefit many of you. I found such a book in God’s Healing for Life’s Losses. This is a wonderful new book by Dr. Robert Kellemen and it is a book that I have personally been waiting for, for a long time.”

Keiki Hendrix: Vessel Project. http://bit.ly/c7IFRp

“A book complete on grief, loss, and despair that encourages the reader to seek God as their source of healing. Bob Kellemen has compiled an exceptional resource in God’s Healing for Life’s Losses. A great resource written by an experienced Christian Counselor who includes personal accounts of periods of grief.”

Leslie Wiggins: Alabamenagerie. http://bit.ly/bVd2JH

“This book surprised me. It’s small, but more helpful than most books on grief that are twice its size. In fact, its size makes it ideal for giving. Pastors, counselors, and those who often find themselves in a position to comfort others in pain, will want to use this book as a resource and as a gift for those who are hurting. I discovered a book whose message is more than just how to find healing after a loss; it’s about journeying with God through life in this broken, sin-filled world.”

Kellie Harbaugh: Tabitha’s Team. http://bit.ly/9QUylI

“‘We live in a fallen world and it often falls on us,’ Dr. Kellemen explains in God’s Healing for Life’s Losses. This has become one of my favorite quotes. Dr. Kellemen does not assume that a couple of Scripture verses and a prayer will make everything all better. But he also doesn’t leave you empty-handed… If you like to journal, you will love the questions that are asked throughout the book as prompts for you to journal your thoughts, feelings, and ultimately your journey to healing. If you have a friend who experiencing grief or depression, this would be a great gift.”

Cathy Bryant: Word Vessel. http://bit.ly/aiv52b

“Words really seem inadequate to express the need I see for this wonderful book by Dr. Kellemen. Packed with scriptural references, God’s Healing For Life’s Losses contrasts the world’s method of coping with loss with God’s ways. The gift-book size makes this book easy to hold and read, but it’s not a book to be skimmed through lightly or quickly. Instead it needs to be prayerfully entered and slowly digested, allowing the truths of God to sink in and soothe the soul. I highly recommend this wonderful book.”

Sandra Peoples: Heart for Him. http://bit.ly/b1q8us

“This concise book is packed with hope for those who are hurting. The highlight of this book for me was the explanation of ‘Biblical Sufferology’ (chart on page 10). The five stages of grief—denial, anger, bargaining, depression, acceptance—are contrasted with the biblical grief response—candor, complaint, cry, comfort. Kellemen writes, ‘We have two basic options. We can turn to the world’s way. Or we can follow the way of God’s Word’ (16). God’s Word is where we find hope!”

Lucy Ann Mull: The Sisterhood of Beautiful Warriors. http://bit.ly/cM8BhI

God’s Healing for Life’s Losses provides valuable wisdom and encouragement for women or men who suffer any life loss, including divorce, church conflict, the empty nest, death of a loved one. Easy to read, practical and uplifting. Highly recommended.”

Greg Baily: Word for Men. http://bit.ly/cJc8tV

“I am currently ministering to two recent widows and one spouse who have just hit the reality that her husband is headed to his Creator at an accelerating speed. I am going to buy more copies of this book for them, and am talking to the local director of a Biblical counseling center and my pastor about ordering a few dozen for myself, another chaplain I know and for their ministries use also. It is that helpful and that truthful. My money will be where my mouth is.”

Cindy Baily: Word for Women. http://bit.ly/cTx6kc

(By Greg Baily): “Dr. Kellemen has been given a unique Christian insight into ‘sufferology’ and grieving. As one who wanted to help but only seemed to have a mish-mash of secular observation about human nature and some meaty Biblical concepts I thoroughly embrace God’s Healing for Life’s Losses. The book is made very accessible because he uses case studies to outline his Biblical stages, often of himself as he suffered through a great grief in his life.”

Angela Dockter-Harris: Dance in the Rain. http://bit.ly/aKqdrS

God’s Healing for Life’s Losses provides such comfort to understanding sorrow and suffering. This is a must read book for those who are hurting as well as those who minister to hurting people on a daily basis. I suggest that those in ministry have several copies on hand to share.”

Kim Morris McNabney: Writing from the Soul. http://bit.ly/9V9PXe

“I believe this book would be an amazing tool for those stuck in suffering, and worthlessness, and despair. Those that have been struck down by addiction, or found themselves behind bars. They need to hear the good news this book has to offer. It isn’t often that I wish to be rich, but after reading this book I wish I had the funds to purchase this wonderful book for those in my life, as well as all those that cross my path that I fear are hurt, and suffering.”

Cornelius Jemison: My Musings from a Biblical Worldview. http://bit.ly/dkjUON

“As a beginning student in theology, I can write a theology paper about suffering and come up with clever statements that describe the process of suffering/troubles/tribulations and the implications of believers, but it’s another thing when you are hemmed in, hurting, angry, and bitter with God. After reading Dr. Robert Kellemen’s book: God’s Healing for Life’s Losses I don’t feel that way anymore. In his book he describes the biblical and personal process of healing.”

Joe Donaldson: View from the Second Chair. http://bit.ly/bXu1oZ

“This is a book that I will recommend to my colleagues, to those who counsel and care for those who are grieving, and for all who finds themselves in need of healing from life’s losses. I found it to be well-written, thoughtful, and immensely practical.”

John Starke: The Gospel Coalition Reviews. http://bit.ly/aQzTjg

Author Interview: “Who should read God’s Healing for Life’s Losses?”

“Sometimes the second we hear words like loss and grief, our minds focus exclusively on death and dying. God’s Healing for Life’s Losses focuses on any type of loss—from the grand loss of death, to the daily casket experiences of the loss of a job, the loss of a dream, the loss of a relationship… So anyone struggling with any life loss would benefit from reading God’s Healing.”

Aaron Taylor: Deep Thoughts with Aaron Taylor. http://bit.ly/cIiOUk

Author Interview: “What’s the “big idea” behind God’s Healing for Life’s Losses? What would you like readers to take away from it?”

“In a biblical sentence: you can grieve with hope (1 Thessalonians 4:13). God’s Healing for Life’s Losses gives readers permission to grieve and offers a pathway toward hope. I want people to see their suffering from God’s perspective without denying the reality that suffering still hurts. What would I like readers to take away? The title and subtitle say it best. I’d like readers to walk away with God’s healing hope.”

Lynn Mosher: Heading Home. http://bit.ly/bFmkjt

Author Interview: “Why did you write God’s Healing for Life’s Losses?”

“Christians long for an approach that faces suffering honestly and engages sufferers passionately—all in the context of presenting truth biblically and relevantly. We need to be able to face life’s losses in the context of God’s healing. Jesus did. ‘I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world’ (John 16:33).”

Bill Higley: Dialgoue. http://bit.ly/aRmyWM

Author Interview (Review Forthcoming): “What motivated you to write God’s Healing for Life’s Losses?

“My ministry to real people with real hurts motivated me to write God’s Healing for Life’s Losses. People quickly grow weary of Christian books that pretend. They’re tired of Christian counselors and well-meaning friends who dispense far too much “happiness all the time, wonderful peace of mind.” They’re also gravely disappointed when the answers to their questions about suffering reflect more of the wisdom of the world than of the truth of God’s Word. The purpose of the book, as the title and sub-title suggest, is to assist people on their grief and growth journey to find God’s healing hope in their hurts and losses.”

Join the Conversation

What resources have you found valuable in dealing with suffering, grief, and loss?

Saturday, May 29, 2010

Why You'll Want to Read God's Healing for Life's Losses


Why You'll Want to Read God's Healing for Life's Losses

Note: Remember to bookmark my fresh new site with daily blogs and 100s of free resources: RPM Ministries.

BMH Books just released my latest book, God’s Healing for Life’s Losses: How to Find Hope When You’re Hurting.

Why This Book at This Time?

With all the books clamoring for your attention, why this book? Here are a few reasons why you’ll want to read God’s Healing for Life’s Losses.

• Read God’s Healing for Life’s Losses because you’re ready for real and raw, honest and hopeful conversation about suffering, loss, and grief—from a Christian perspective.

• Read God’s Healing for Life’s Losses because when life’s losses invade your world you want to learn how to face suffering face-to-face with God.

• Read God’s Healing for Life’s Losses because you’re tired of quick quips (“Just trust God”) and false hopes (“Time heals all wounds”).

• Read God’s Healing for Life’s Losses because you want to find real answers for real people with real struggles.

The Journey from Grief and Hurt to Growth and Healing

Written in a gift book format, God’s Healing for Life’s Losses includes two built-in application/discussion guides making it perfect for individual or group study. Read God’s Healing for Life’s Losses to learn how to journey:

• From Denial to Candor: Blessed Are Those Who Mourn
• From Anger to Complaint: A Lament for Your Loss
• From Bargaining to Crying Out to God: I Surrender All
• From Depression to Comfort: God Comes
• From Regrouping to Waiting: When God Says “Not Yet”
• From Deadening to Wailing: Pregnant with Hope
• From Despairing to Weaving: Spiritual Mathematics
• From Digging Cisterns to Worshipping: Finding God

Why Others Think You Should Read God’s Healing for Life’s Losses

Of course, I’m biased. So…you may want to hear what others are saying about why you’ll want to read God’s Healing for Life’s Losses.

• Read Pastor Steve Viars’ Foreword.

• Read the Endorsement by Steve Grissom, Founder of the International GriefShare network. This is the first book that the internationally-known GriefShare has ever endorsed.

• Read Recommendations from ten leaders in the field of Christian grief recovery.

Read a Free Sample Chapter

I believe so much in the message of God’s Healing for Life’s Losses that I want to give it away. I wish I could give it all away. But at least I can offer you a complimentary read of the Introduction.

Receive Your Autographed Copy

If you’d like an autographed copy of God’s Healing for Life’s Losses at 33% off, visit the RPM Ministries Store.

Join the Conversation

When suffering invades your world, how do you face suffering face-to-face with God?

Monday, June 22, 2009

Incompetent to Counsel

Why Some Biblical Counseling Is Only Half Biblical
Addendum: Incompetent to Counsel

*Note: If you’re disappointed that I’m saying that some biblical counseling is only half biblical, then please read my comments at the end of my first post in this series: http://tinyurl.com/n8k799.

My Premise: Half Biblical Counseling

Some modern biblical counseling considers the seriousness of sin—sinning, but spends much less time equipping people to minister to the gravity of grinding affliction—suffering. When we provide counseling for sin, but fail to provide counseling and counselor training for suffering, then such biblical counseling is only half biblical.

Let’s Play, “Can You Top This?”

I have suggested that counseling that is truly biblical could be defined as:

Christ-centered, comprehensive, compassionate, and culturally-informed biblical counseling depends upon the Holy Spirit to relate God’s inspired truth about people, problems, and solutions to human suffering (through the Christian soul care arts of sustaining and healing) and sin (through the Christian spiritual direction arts of reconciling and guiding) to empower people to exalt and enjoy God and to love others (Matthew 22:35-40) by cultivating conformity to Christ and communion with Christ and the Body of Christ.

If this is true, why then do some biblical counselors minimize suffering? Why do they ignore large tracks of biblical data about “sufferology”?

Throughout this blog mini-series I’ve suggested several answers to those questions. In this post we consider another reason—this one a personal reason.

I believe that there’s great pressure in the biblical counseling “movement” and in the Evangelical world to “prove” one’s “credentials” as a biblical counselor. There’s so much venom out there and false accusations of “psycho-heresy” that some counselors may be tempted to play, “Can You Top This?”

One “biblical counselor” says, “Biblical counseling is about confronting behavioral sin.”

The next counselor, going a step further proclaims, “That’s shallow. Biblical counseling is actually about confronting motivational sins.”

Another counselor responds, “That’s still not deep enough, you have to confront hidden idols of the heart and false lovers of the soul.”

Each counselor “proves” his or her right to claim the mantle of “biblical counselor” because of an ever-deepening emphasis on the depth of sin. Each counselor seems to think that the right pedigree for comprehensive biblical counseling is met through depth confrontation of sin.

Now, please hear me clearly. I believe in a depth of exposure of sin.

In Soul Physicians and in Spiritual Friends, I show that in biblical and historical reconciling we help one another to understand that it’s horrible to sin and it’s wonderful to be forgiven.

Yes, truly biblical counseling exposes sin comprehensively: relationally, spiritually, socially, rationally, volitionally, and emotionally. I have no qualms with that whatsoever.

Incompetent to Counsel

However, there seems to be a false assumption that the person who exposes sin the most comprehensively is the person with the most comprehensive model of biblical counseling.

That’s like asking:

“Of Job’s three miserable counselors, who was the most comprehensive biblical counselor—Eliphaz, Bildad, or Zophar?”

Well, duh! None of the above!

They each exposed sin. In fact, they competed with one another to be named the champion sin-spotter. Yet God said they did not speak right of Job nor of God.

In the name of trying to be comprehensively biblical, they became incompetent to counsel.

The Fear of Man

Let’s be honest, in Evangelical circles, we get quite competitive about proving our bona fides (supplying evidence that serves to guarantee a person’s good standing, reputation, and authentic credentials).

If I am a Reformed Calvinist, then I’m going to out-Calvin Calvin! “A five-point Calvinist? No way, I’m a 5.5 pointer!” (If you don’t get that, it’s okay.)

Sad to say, in Evangelical circles we succumb to the pressure to out-do one another in order to prove that we have cornered the market on the current “in” issue. “I’m more biblical than you are because . . .”

For counselors today, is it possible that our egos get involved? Is it possible that “eye service as men pleasers” (as the King James puts it) gets involved? Is it possible that the “fear of man” tempts us to become like Job’s counselors?

Nobody wants to be an “outsider.” Nobody wants to be called “weak on sin.” Nobody wants to be labeled a “psycho-heretic.”

So, to be an “insider,” to be called “strong against sin,” to be labeled a “biblical counselor,” we yield to the temptation to bark louder than the next guy about sin’s depths, while rarely addressing suffering’s depths.

We yield to the temptation to minimize suffering because we fear that someone will call us weak on sin. We fear that we’ll be accused of making excuses for sin by talking about suffering.

Let’s refuse to give into the temptation to prove our credentials, to brandish our pedigree, or to please men, by outdoing one another in pitting sin against suffering.

Biblical counseling is rightly big on confronting sin. Hopefully, it is rightly even bigger on sharing grace (where sin abounds, grace super-abounds—Romans 5:20). And hopefully, it is equally big on dealing with suffering.

If we truly want to be comprehensively biblical, then let’s be sure that we address sin comprehensively and that we address suffering comprehensively
.

Wednesday, June 17, 2009

Not Conclusion, but Commencement

Why Some Biblical Counseling Is Only Half Biblical!
Part Thirteen: Not Conclusion, but Commencement

*Note: If you’re disappointed that I’m saying that some biblical counseling is only half biblical, then please read my comments at the end of my first post in this series: http://tinyurl.com/n8k799.

My Premise: Half Biblical Counseling

Some modern biblical counseling considers the seriousness of sin—sinning, but spends much less time equipping people to minister to the gravity of grinding affliction—suffering. When we provide counseling for sin, but fail to provide counseling and counselor training for suffering, then such biblical counseling is only half biblical.

My Premise Expanded: One-Quarter Biblical Counseling

Even when some biblical counselors do address suffering and sufferers, their focus seems to be upon “directive” counseling that exhorts the suffering Christian to be faithful. When we provide only or primarily directive exhortations to faithfulness, but fail to engage in biblical “sustaining” (empathy, compassionate commiseration, sustaining, weeping with those who weep, sharing Scripture and soul, “climbing in the casket”), and when we fail to engage in biblical “healing” (encouragement, collaborative exploration of biblical responses, trialogues, spiritual conversations, scriptural explorations, “celebrating the resurrection”), then such biblical counseling is only one-quarter biblical. (For a fuller development of biblical and historical sustaining and healing, please see Spiritual Friends: http://tinyurl.com/coh23r).

Not Conclusion, but Commencement

This thirteen-part series could easily be month-long. In fact, it could be book-long.

However, it’s time to conclude.

No. Not conclude, but commence.

Even in “final counseling sessions,” I’ve never liked the word “terminate”! It’s like we are dispensing with our spiritual friend.

I prefer the word “commencement” for the final official meeting, because we are celebrating with our spiritual friend his or her commencing a new beginning as he or she connects more deeply with Christ and the Body of Christ and more fully reflects the image of Christ.

So also, in this blog mini-series, I don’t like the word “conclude.” That could imply that I believe I have cornered the market on the right way to do biblical counseling. That’s not my mindset at all. In fact, you’ll note that in this series and throughout my speaking, writing, and consulting, I quote a great deal from “that great cloud of witnesses”—biblical and historical.

The ideas presented in this series are not “Kellemen’s concepts. I believe that soul care for suffering (sustaining and healing) and spiritual direction for sin (reconciling and guiding) combine to offer a biblically and historically-based Christ-centered, comprehensive, compassionate, and culturally-informed approach to biblical counseling and spiritual formation.

That leads to another reason I prefer “commencement” over “conclude” or “conclusion.” This is still just one person’s “take” on what Church history and the Bible have to say about “comprehensive” biblical counseling.

What Say Ye?

I’ve had many, many emails, Twitter messages, Facebook posts, etc., about this series. It’s been fantastic and fascinating.

Let the conversation continue; let it commence.

Let’s all “graduate” to a Berean-like discussion and application of truly comprehensive biblical counseling.

Let’s stir one another on to love and good deeds.

Let’s encourage one another as we see the day approaching.

Let’s sustain, heal, reconcile, and guide one another.

Let’s minister to those who are facing suffering and to those who are battling besetting sins.

Let’s equip pastors, lay people, and professional Christian biblical counselors with and for comprehensive ministry.

Let’s carefully define “biblical counseling” to nuance and represent what the Bible means when it talks about one another Body life ministry.

As I said, let the conversation continue; let it commence.

Tuesday, June 16, 2009

Sin-Colored Glasses

Why Some Biblical Counseling Is Only Half Biblical!
Part Twelve: Sin-Colored Glasses



*Note: If you’re disappointed that I’m saying that some biblical counseling is only half biblical, then please read my comments at the end of my first post in this series: http://tinyurl.com/n8k799.

My Premise

Some modern biblical counseling considers the seriousness of sin—sinning, but spends much less time equipping people to minister to the gravity of grinding affliction—suffering. When we provide counseling for sin, but fail to provide counseling and counselor training for suffering, then such biblical counseling is only half biblical.

Sin-Colored Glasses

Some pastors, in arguing against making suffering a formal aspect of biblical counseling definitions, training, and practice, have said, “But Bob, my people don’t come to me with suffering issues. They come with sin issues!”

What are we to make of this?

First, let me be honest, having pastored three churches, when I hear such statements, I have to pick my jaw off the table. Parishioners have come to me with every conceivable issue of sin and of suffering.

Second, I wonder how much this might have to do with the “enculturation” of these particular parishioners. Have these individuals learned that it is appropriate to bring “sin issues” to their pastors, but that it is not appropriate for them to bring “suffering issues” to their pastors?

Third, is it possible that these pastors see all of life with “sin-colored lenses”? So that even if a parishioner comes with a life hurt, perhaps the pastor sees the hurt as an opportunity to expose sinful responses.

Fourth, I have found that in a local church, when the message of the pulpit clearly communicates that “it’s normal to hurt,” “it’s possible to hope,” “it’s horrible to sin and wonderful to be forgiven,” and “it’s supernatural to mature,” that the entire congregation feels free to openly discuss all of life. And they do so both with the pastor and with one another. When we preach and teach the whole counsel of God, which includes sin and suffering, then the Body of Christ freely relates with one another about all of life.

Monday, June 15, 2009

Secluded in Our Ivory Towers

Why Some Biblical Counseling Is Only Half Biblical!
Part Ten: Secluded in Our Ivory Towers

*Note: If you’re disappointed that I’m saying that some biblical counseling is only half biblical, then please read my comments at the end of my first post in this series: http://tinyurl.com/n8k799.

My Premise

Some modern biblical counseling considers the seriousness of sin—sinning, but spends much less time equipping people to minister to the gravity of grinding affliction—suffering. When we provide counseling for sin, but fail to provide counseling and counselor training for suffering, then such biblical counseling is only half biblical.

Secluded in Our Ivory Towers

Though acknowledging suffering, it became an underdeveloped element of some biblical counselors. When they did address suffering, it often became “private preaching” with a moralistic, non-relational, directive bent.

Why did this occur? Preaching training, theological perspectives, views of the image of God, and personal sin issues all combined with the historical setting to “set up” early biblical counseling for movement away from the Church’s historic practice and the Bible’s comprehensive focus on sustaining and healing for suffering.

Non-Comprehensive Theological Training

Frank Lake, who we quoted in post one of this series, traces the neglect of suffering to a shift in the focus of ministry training.

“If theological training had not lost its Galilean accent on persons encountered by the roadside or on the roof tops, in favor of libraries and essays in the schools, it would be unnecessary to argue the case for pastoral listening (empathy) and dialogue (conversing with, not private preaching at).”

Secluded in our ivory towers, far from the gravity of grinding affliction, we lose our perspective and our sensitivity. Pastors taught in such settings are trained to preach at people. They then enter a parish with suffering people—people like Job and the man born blind in John 9. Lake describes what stereotypically occurs when pastors trained to talk at sinners are forced to face sufferers.

“The pastoral counselor, in spite of himself, finds himself tittering out his usual jocular reassuring prescriptions, minimizing the problem, and thumping in optimism or the need for further effort. He has the ingrained professional habit of filling every unforgiving minute with sixty seconds’ worth of good advice.”

Trained to preach, but not trained to counsel, many pastors, to this day, are ill-equipped to help the suffering. Theirs is an instinctive activism that revolts against a caring presence and words of comfort. They assume that a directive response is best for the pastor’s busy schedule, and that the preaching mode is best for the care and cure of souls. All of this, despite what the Bible and church history teaches.

Non-Comprehensive Theology

Another reason why some biblical counselors are ill-equipped to help the suffering relates to a non-comprehensive theological perspective. The early biblical counseling movement was launched based upon one version of Calvinistic, Reformed theology. However, it was not the comprehensive version practiced by the Reformers like Luther or by Calvin himself. Both Luther and Calvin had a comprehensive, compassionate theology that included a focus on sin and suffering and included a focus on creation, fall, and redemption.

Early pioneers in biblical counseling, reacting against the pendulum of liberalism, the social gospel, and secular psychology, added to it their focus on the fall, sin, and depravity. Such factors were a recipe for biblical counseling that failed to address suffering biblically.

Focusing on the fall, sin, and depravity, and not as much on creation and our original design, and not as much on redemption and dignity in Christ and deprivation and suffering, they defined and described counseling as confronting sin and minimized the scope of true pastoral ministry.

Non-Comprehensive Image of God

Additionally, some biblical counselors tended to focus on the “volitional” element in the Imago Dei. That is, when they considered the image of God in human beings, they focused on the will, actions, and behaviors (and in later years on motivation)—putting off and putting on right actions. As biblical counseling developed, it began to focus more on the mind—putting off and putting on a right thinking—mind renewal.

However, to this day, there is not as much focus on the relational aspects that the Puritan Jonathan Edwards called “the religious affections”—longings, desires, thirsts, etc. And, to this day, some biblical counselors consider emotions to be “the black sheep of the image bearing family.”

Valuing reason and action above affections and emotions, when they did address suffering, they did so with a focus on right actions and right responses in reaction to suffering, while minimizing the emotional and relational aspects of and responses to suffering.

Personal Sin and Sinful Fear

Since the Bible insists on comprehensive and compassionate ministry that both confronts the sinning and comforts the suffering, and we fail to do this, then part of the reason must be internal. That is, even given all the historical, cultural factors, we can’t blame externals for our failure to do what the Bible calls us to do—comfort the suffering.

The personal sin of the fear of man is another reason that some biblical counselors fail to address suffering. Preachers and pastors (and lay people) are terrified, scared to death, to enter hurts deeply. They are much more comfy behind the pulpit generalizing about life, then facing suffering people face-to-face and moving into their hurting lives.

If they do come face-to-face with a suffering soul, it is much easier, much safer, to see counseling as problem-solving and to treat the soul as if it is a car engine to be fixed or a computer virus to be eliminated, then it is to relate soul-to-soul. Teach truth. Exhort right response. Talk. But weep with those who weep? But listen empathetically? But enter deeply? But sustain? But climb in the casket?

We can explore externals, but the reality is, the bottom line is, when pastors, spiritual friends, and biblical counselors fail to engage in biblical sustaining and healing for suffering—it is a sin.

Where Do We Go From Here

So far we’ve seen what we should do: care-front sinning and comfort suffering. So far we’ve seen why we have not done so: historical, cultural, theological, and personal factors that led to a minimizing of sustaining and healing for suffering.

Next we’ll explore how the minimizing of suffering negatively impacts Body life—the natural, ongoing, daily one-another ministry of God’s people in the church.

Friday, June 12, 2009

How Biblical Counseling Lost Its Way

Why Some Biblical Counseling Is Only Half Biblical!
Part Nine: How Biblical Counseling Lost Its Way


*Note: If you’re disappointed that I’m saying that some biblical counseling is only half biblical, then please read my comments at the end of my first post in this series: http://tinyurl.com/n8k799.

My Premise

Some modern biblical counseling considers the seriousness of sin—sinning, but spends much less time equipping people to minister to the gravity of grinding affliction—suffering. When we provide counseling for sin, but fail to provide counseling and counselor training for suffering, then such biblical counseling is only half biblical.

Pulling Back the Pendulum . . . Too Far . . . One Way

Recall the situation pastors faced in the 1960s when hurting parishioners walked into their pastoral office. You could turn to secular psychology to address their personal issues. Or, you could ignore their personal issues and just keep preaching from the pulpit theology unrelated to life.

Those individuals who revived modern biblical counseling returned to the shepherding task of the personal ministry of the Word. However, when they pulled back the pendulum:

1. They feared that anything other than confronting sin would be a return to the social gospel.

2. They feared that focusing on life’s hardships might easily encourage evasion of moral responsibility and blame-shifting.

3. They feared that “empathy,” “non-directive responses,” and “passive listening” would be a capitulation to liberalism and secular psychology.

They pulled back the pendulum to the shepherding task of the personal ministry of the Word and to a focus on moral responsibility and sin—for which we all should be thankful.

Their pull went too far, was one-dimensional, and fear-based—from which we should all learn.

It is never biblical to ignore any part of our biblical calling out of fear that someone might respond in an unbiblical manner to our biblical ministry.

We do not have to shift blame to past traumatic experiences in order to be a biblical emphathizer, encourager, and hope-giver. It is not blame-shifting to recognize the biblical truth that being sinned against causes pain (2 Samuel 13, the lament Psalms, etc.). It is not blame-shifting to empathize with, console, and comfort our suffering parishioners and spiritual friends.

Our Calling to a Fuller Shepherding Response

Given the climate in which they lived, pioneers of the return to biblical counseling saw suffering as an occasion for revealing either faithfulness or sinfulness. That much we can applaud.

Their response, however, was primarily one-dimensional. They exhorted moral responsibility through the directive teaching of biblical principles. They viewed suffering exclusively as an occasion to warn against sinning. They explored suffering chiefly to discover sinful responses, to determine what responses would be morally appropriate, and to exhort such morally appropriate actions and behaviors.

However, the Bible and Church history demand a much fuller shepherding response to suffering and sufferers. It includes, but is not limited to:

1. Weeping with those who weep (Romans 12:15).

2. Comforting those who hurt (2 Corinthians 1:3-11 and over 100 occurrences in the New Testament of parakaleo—comfort and encouragement).

3. Sharing not only Scriptures but our very own souls—our selves—relational connection (1 Thessalonians 2:8).

4. Relating with the mutual care modeled within the Trinity (John 1, John 17).

5. Bearing one another’s burdens (Galatians 6:1-4).

6. Encouraging one another and scores of other compassionate “one another” passages.

7. Sustaining empathy and compassionate commiseration (the opposite of Job’s miserable counselors—Job 3-42) modeled by the Church Fathers, the Reformers, the Puritans, women throughout Church history, African American soul care-givers, etc.

8. The collaborative application of Scripture emphasizing the use of passages such as the Psalms of Lament in a consolatory manner as Martin Luther and countless heroes of the faith did.

9. The healing permission to and encouragement to grieve as those who have hope (1 Thessalonians 4:13).

It is simply not biblical enough to say, “Oh, of course we deal with suffering,” and then to “deal with it” simply by exhortation to moral behavior. Such is not a comprehensive, compassionate, biblical, historical shepherding response.

Where Do We Go From Here?

In subsequent posts, we’ll consider why, though acknowledging suffering, it became an underdeveloped element of biblical counseling, and why such counseling became private preaching with a moralistic, non-relational, directive bent.

Theological perspectives, personality issues, preaching training, and views of the image of God all combined with the historical setting to “set up” early biblical counseling for movement away from the Church’s historic practice and the Bible’s comprehensive focus on both sustaining and healing for suffering and reconciling and guiding for sinning.

Thursday, June 11, 2009

The Battle for the Bible

Why Some Biblical Counseling Is Only Half Biblical!
Part Eight: The Battle for the Bible

*Note: If you’re disappointed that I’m saying that some biblical counseling is only half biblical, then please read my comments at the end of my first post in this series: http://tinyurl.com/n8k799.

My Premise

Some modern biblical counseling considers the seriousness of sin—sinning, but spends much less time equipping people to minister to the gravity of grinding affliction—suffering. When we provide counseling for sin, but fail to provide counseling and counselor training for suffering, then such biblical counseling is only half biblical.

Reviewing the Situation

Picture the historical situation. American Evangelical pastoral care had moved from a focus on suffering and sin to a focus on self during the 100 years from the Civil War to the Civil Rights movement. In isolation from the insights of females and minorities, White male Evangelicals attempted to pull the pendulum back. Given the circumstances, not surprisingly, they pulled the pendulum toward a focus on sin without a commensurate emphasis on suffering.

The Battle for the Bible (The Readers’ Digest Version)

But there’s more.

Preceding and merging into this era, we have the battle for the Bible between fundamentalists and liberals. Theological liberals focused on “the social gospel” and easily accepted the theories of secular psychology. They supplanted salvation with self-realization, replaced theology with psychology, and changed pastoral ministry from shepherding to social work, psychologizing, and referring parishioners to therapists.

Fundamentalists pushed back hard. In reaction, and in an attempt to protect belief in the inerrancy and sufficiency of the Word of God, they:

1. Separated Heaven from Earth:

As fundamentalists rejected the social gospel, at times they pulled the pendulum back so far that they also threw the proverbial baby out with the bath water. They neglected the truth that Jesus came to give eternal life and abundant life now. Theology and ministry increasingly became about salvation from past sin and eternal life later, but decreasingly about sanctification now, abundant life now, and impacting the world now. It focused on rules and regulations (legalism) and on separation from the world.

2. Separated Truth from Life:

Fundamentalists observed liberals throwing out truth and theology. In their battle for the Bible, fundamentalists focused on theology, which was good, but did so often unrelated to life, which was bad.

3. Separated the Pulpit Ministry of the Word from the Personal Ministry of the Word:

In an attempt to counteract the diluted preaching and the watered-down theology of liberals, fundamentalists focused on the pulpit, which was good, but minimized the personal ministry of the Word (shepherding, counseling, comforting, Body life, one another ministry, etc.), which was bad.


Ironically, now no one was using the Bible for counseling! Liberals dealt with daily life through the “social sciences.” Fundamentalists dealt with theology and heaven, but minimized the use of the Bible for one-to-one personal ministry. Fundamentalist-Evangelical seminaries during this era often did not even have a single course on pastoral counseling.

The Climate that Birthed Modern Biblical Counseling

Now imagine being alive in this era. Imagine being a pastor with hurting and hardened parishioners. Imagine your options. You could turn to secular psychology to address the personal issues your people were bringing to you. Or, you could ignore their personal issues and just keep preaching from the pulpit theology unrelated to life.

So now, your task requires pulling back not one, but two pendulums—one that minimized truth and one that minimized life. One that preached and practiced the social gospel and one that preached the Word from the pulpit but did not practice historic shepherding.

What would you have done? How hard would it have been to pull these pendulums back with biblical balance on heaven and earth, on truth and life, on the pulpit ministry of the Word and the personal ministry of the Word, and on suffering and sin?

Where Do We Go from Here?

Tomorrow we’ll observe how the modern biblical counseling movement pulled these pendulums back, but did so with more of a focus on sin, and less of a focus on suffering. We’ll also share why early leaders feared focusing on suffering. What did they feel the ramifications would be?

In later posts, we’ll consider how their theological perspectives, their personal perspectives, their preaching training, and their views on emotions, all combined with their historical setting to “set them up” for moving from the Church’s historic focus on both sin and suffering.

Tuesday, June 02, 2009

Why Some Biblical Counseling Is Only Half Biblical: Whatever Happened to Suffering?

Why Some Biblical Counseling Is Only Half Biblical!
Part Two: Whatever Happened to Suffering?

*Note: If you find yourself upset that I am saying that some biblical counseling is only half biblical, then I would ask you to be sure to read my comments at the end of this blog post. Thanks!

My Premise

Some modern biblical counseling considers the seriousness of sin—sinning, but spends much less time equipping people to minister to the gravity of grinding affliction—suffering. When we provide counseling for sin, but fail to provide counseling and counselor training for suffering, then I am of the conviction that such biblical counseling is only half biblical!

Whatever Happened to Sin?

Some might object, “So, are you watering down sin? Are you saying that Christ came to heal our suffering and not to save us from our sin? Are you saying that our primary problem is our suffering rather than our sin?”

No. Actually, anyone who omits suffering in their biblical counseling is watering down sin!

Unlike the Church Fathers, unlike the Reformers, unlike the Puritans, and most importantly, unlike the Bible, we tend to make Christ’s victory over sin predominantly individual and personal, rather than also corporate and cosmic. Christ died to dethrone sin. Christ died to defeat every vestige of sin. Christ died to obliterate every effect of sin—individual, personal, corporate, and cosmic—including death and suffering, tears and sorrows, mourning, crying, and pain.

That’s why twice in Revelation, John shares the blessed promise that, “God will wipe away every tear from their eyes. There will be no more death, or mourning or crying or pain, for the old order of things has passed away” (Rev. 21:4; see also Rev. 17:7). Christ died to defeat every enemy, every evil, including the devil who holds the power of death (Hebrews 2:14-15), and the last enemy—suffering and death (1 Corinthians 15:25).

Yes, of course, in the evangelism and discipleship process, our first joy is helping someone who does not know Christ to surrender to Christ so his or her sins are forgiven. And, of course, as we disciple one another we want to help each other to grow in their victory over sin’s tentacles.

Whatever Happened to Suffering?

However, our calling from Christ is also to minister to one another concerning sin’s effects—including suffering. That’s why we are called to weep with those who weep (Romans 12:15). That’s why we are called to comfort one another (nine times in 2 Corinthians 1:3-11). That’s why the New Testament calls us to a parakaletic ministry (to come alongside to help, comfort, and encourage one another in suffering). That’s why the New Testament uses the word parakaletic over 100 times!

Christ’s Cross defeated our deprivations—the evils we suffer, and our depravity—the sins we commit. Frank Lake explains Christ’s victory over both:

“The very powers of evil, standing in the shadows behind ‘the mystery of iniquity’ and ‘the mystery of suffering,’ were dethroned by Christ’s active, obedient submission to their onslaught. Therefore, He reconciles to God by His Cross not only sinners, but sufferers. Not only memories of culpable sin which condemn the conscience, but the memories of intolerable affliction which condemn faith as a delusion, these too are confronted by the fact of Christ’s Cross. These passive evils, which are not of the soul’s own making, are not accessible to a pastoral care which can talk only in terms of the forgiveness of sins. Such sufferers are usually not insensitive to their status as sinners. They have sought God’s forgiveness. But, like Job, they complain of the comforters whose one-track minds have considered only the seriousness of sin, and not the gravity of grinding affliction” (Lake, Clinical Theology, pp. 24-25, emphasis added).

Lake makes several astute points.

1. Academic Theology: As we have said, Christ’s died to defeat sin and sins’ effect—death and suffering, depravity and deprivation.

2. Spiritual Theology: “Passive evils” are what some today called “innocent suffering.” Not that anyone is innocent (or sinless), but that some suffering is not directly due to our own personal sin: the woman who is raped, the child who is abused, the cancer patient, the parents of a dying child, the victim of a drunk-driving accident, etc.

3. Pastoral Theology: Counseling such individuals, they typically understand that they are sinners. They want to know if their pastors, counselors, and spiritual friends understand that they are sufferers! If we do not, if we preach them a sermon on sin, then we are like Job’s miserable counselors with their false theology that God is a tit-for-tat God and that every incident of suffering is directly related to one’s personal sin. (See John 9:1-3 for Jesus’ theology of innocent suffering/sufferers.)

I don’t know about you, but I don’t want to be known as a miserable counselor. I want to be known as a comprehensive, compassionate, and culturally-informed biblical counselor!

Frank Lake again explains what that looks like.

“Clinical pastoral care has, as its introduction, the task of listening to a story of human conflict and need. To the extent that our listening uncovers a situation which borders the abyss or lies broken within it, we are nearer to the place where the Cross of Christ is the only adequate interpretative concept” (Frank Lake, Clinical Theology, pp. 18-19).

Sin and suffering—they both offer us the opportunity to provide wisdom found only in the Gospel. When we skirt our biblical counseling responsibility to minister to the suffering, we limit the limitless power and infinite relevancy of the Cross of Christ.

When we talk about the sufficiency of Scripture but in practice deny the relevancy of Scripture to address human suffering, then we have watered down sin and we have diminished the death, burial, and resurrection of Christ!

When we understand the Cross of Christ, then we practice biblical counseling that combines the sufficiency and the relevancy of Scripture and that unites counseling for the sufferer and for the sinner.

Where Do We Go from Here?

Tomorrow we’ll start addressing the following vital questions.

*So, has anyone else in Church history ever said we must focus on both sin and suffering?

*So, what would it look like to focus on both sin and suffering?

*So, what’s your definition/description of truly biblical counseling?

*Note: Why I Am Addressing This Topic

All who have followed my ministry know that I am about bridge-building and not about wall-building. You might wonder then, “Bob, why blog about something that is surely to be controversial?”

Those who follow my ministry also know that I am about equipping God’s people to change lives with Christ’s changeless truth through comprehensive, compassionate, and culturally-informed biblical counseling and spiritual formation.

Biblical counseling that fails to deal with suffering, fails the test of comprehensive, compassionate, and culturally-informed biblical counseling. I would be a hypocrite to my calling if I remained silent.

Others might wonder, “Are you talking about a particular ‘model’ of modern biblical counseling, or about a particular person or persons who are writing today?”

No. I am not. This is not an attack against. These blogs are not directed toward any one person or group.

These blogs are directed to all of us—myself included—who love biblical counseling. They are for all of us—myself included—who need good Bereans to help us to assess how biblical or unbiblical our approaches to biblical counseling truly are.

I write to help, not to hurt. I write to equip, not to attack. I write to start a conversation, not to finish one.

Please join the conversation.

Thursday, April 30, 2009

Creative Suffering or Destructive Suffering?


God’s Healing for Life’s Losses:
How to Find Hope When You’re Hurting

Post 42: Conclusion—
Creative Suffering or Destructive Suffering?

It’s clear that there is a typical way to respond to suffering. That typical way does not typically factor God into the equation.

It’s equally and biblically clear that there’s a better way, God’s way to respond to suffering. We can face suffering face-to-face with God and we can empower our spiritual friends, parishioners, and counselees to do so if we will follow a biblical theology of suffering—a sufferology.

This biblical sufferology uses sustaining trialogues to help our spiritual friends to move from candor, to complaint, to cry, to comfort.

It uses healing trialogues to encourage our spiritual friends to move from waiting to wailing, to weaving, to worshipping.

Biblical sufferology helps us to find God in the midst of our suffering, to glorify God by how we respond to suffering, and to become more like Christ as we face our suffering.

Select Bibliography of Biblical Sufferology

Adams, Jay E. A Theology of Christian Counseling: More Than Redemption. Grand Rapids: Zondervan, 1979.

Aden, L. “Comfort/Sustaining.” Pages 193-195 in The Dictionary of Pastoral Care and Counseling. Edited by R. J. Hunter. Nashville: Abingdon Press, 1990.

Eyrich, Howard and William Hines. Curing the Heart: A Model for Biblical Counseling. Ross-shire UK: Christian Focus, 2002.

Graham, L. K. “Healing.” Pages 497-501 in The Dictionary of Pastoral Care and Counseling. Edited by R. J. Hunter. Nashville: Abingdon Press, 1990.

Kellemen, Robert. Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction. Grand Rapids: Baker Books, 2007.

Kellemen, Robert. Soul Physicians: A Theology of Soul Care and Spiritual Direction. Third revised edition. Winona Lake, IN: BMH Books, 2007.

Kellemen, Robert. “Spiritual Care in Historical Perspective: Martin Luther as a Case Study in Christian Sustaining, Healing, Reconciling, and Guiding.” Ph.D. Dissertation, Kent State University, 1997.

Kellemen, Robert. Spiritual Friends: A Methodology of Soul Care and Spiritual Direction. Revised third edition. Winona Lake, IN: BMH Books, 2007.

Kellemen, Robert. Sacred Friendships: Celebrating the Legacy of Women Soul Care Givers and Spiritual Directors. Winona Lake, IN: BMH Books, 2009.

Kellemen, Robert. What to Do After the Hug. Crown Point, IN: RPM Books, 2009.

Keller, Timothy. “Puritan Resources for Pastoral Counseling.” Journal of Pastoral Practice 9, no. 3 (1988): 11-44.

Lake, Frank. Clinical Theology. London: Darton, Longman & Todd, 1966.

Lewis, C. S. The Problem of Pain. New York: Simon & Schuster, 1962.

Powlison, David. Seeing with New Eyes: Counseling and the Human Condition through the Lens of Scripture. Phillipsburg, NJ: P&R Publishing, 2003.

Powlison, David. Speaking the Truth in Love: Counsel in Community. Winston-Salem, NC: Punch Bookstore, 2005.

Tripp, Paul David. Instruments in the Redeemer’s Hands: People in Need of Change Helping People in Need of Change. Phillipsburg, NJ: P&R Publishing, 2002.

Waite, Terry. Taken on Trust. New York: Harcourt, Brace & Co., 1993.

Wangerin, Walter. Mourning Into Dancing. Grand Rapids: Zondervan, 1992.

Wednesday, March 25, 2009

Finding God When We Can't Find Answers


God’s Healing for Life’s Losses:
How to Find Hope When You’re Hurting

Post 21: Finding God When We Can’t Find Answers

What about you? Yesterday we explored how we can journey with others helping them to move from depression, alienation, and separation to comfort through communion with Christ and connection with Christians. But what about your path from depression to comfort?

Whether you are reflecting on your past suffering or experiencing current grief, here are a few suggestions and questions. I’ve designed them to help you to move from depression to comfort— experiencing the presence of God in the presence of suffering—a Presence that empowers me to survive scars and plants the seed of hope that I may yet thrive.

Don’t try to address every suggestion. Pick a couple that connect with you.

My Comfort/Communion Journey

1. When you are ready to give up, ready to give in, what empowers you to draw a line in the sane of retreat? How does communion with Christ help you to say, “Yes, I have a scar, but it is neither fatal nor final”?

2. Comfort originally meant co-fortitude. How does your connection with Christ fortify you? How does it en-courage you—pour courage into you?

3. Deep faith as opposed to naïve faith, walks in the dark. In your dark night of the soul, how can you invite in the One Who is the Light of the World?

4. Jacob (Genesis 32) teaches us that tenacious wrestling with God results in painful yet profitable comfort through communion. Wrestle with God. Tell Him everything.

5. In our suffering, God divulges more of Himself. When our heart is grieved, God is the strength of our heart (Psalm 73:21-28). What will it look like for you to acknowledge your grief and groan to God for His strength?

6. Faith perceives that God feels our pain, joins us in our pain, even shares our pain In all our distress, He is distressed (Isaiah 63:9). Sharing your sorrow with God makes your sorrow endurable. Write a Psalm of Shared Sorrow to God.

7. Select and apply some of these comfort trialogues to your own journey.

“The Bible teaches that ‘hope deferred makes the heart sick.’ It’s normal to hurt and to struggle when our internal pain seems incurable. How could you connect with Christ and the Body of Christ to find relief for your sadness over your scars?”
“Some wounds won’t be totally healed until heaven (Revelation 7). How can you connect to Christ’s resurrection power to face life with this wound?”

“What is your suffering teaching you about God’s power made perfect in your weakness?”

“If you were to write a Psalm 42, (David moving from confusion to comfort) what would you write?”

“Christ often comforts us through other Christians. Who is coming alongside to help and comfort you? How could you connect with other Christians so they could help you to bear your burdens?”

And Now What?

We’ve journeyed together from denial to candor, from anger to complaint/lament, from bargaining/works to crying out to God, and from depression to comfort/communion.

In the world’s model of grieving, the next and final stage is “acceptance.” The Word’s way actually offers four more stages on our journey. They move far beyond acceptance.

Join us in the coming days as we explore: waiting, wailing, weaving, and worshipping. Join us as we find God even when we may not find answers.

Tuesday, March 24, 2009

The Presence of God in the Presence of Suffering


God’s Healing for Life’s Losses:
How to Find Hope When You’re Hurting

Post 20: The Presence of God in the Presence of Suffering


How do you help others to move from depression to comfort? How do you help your hurting, grieving spiritual friends to find God’s comforting presence in the presence of suffering?

There are many effective ways to journey with people toward God’s empowering, comforting presence that helps them to survive scars and plants the seeds of healing hope. We’ll focus again on trialogues: three-way conversations between us, our friend, and the Ultimate Spiritual Friend: Christ.

Sample Comfort Trialogues

Consider some sample biblical trialogues to assist people to move toward God’s comfort—toward their comforting God.

“The Bible teaches that ‘hope deferred makes the heart sick.’ It’s normal to hurt and to struggle when our internal pain seems incurable. How could you connect with Christ and the Body of Christ to find relief for your sadness over your scars?”
“Sometimes life beats us down so much and scars us so deeply that we just want to quit. We want to retreat, to give up on God and on ourselves. How are you facing this temptation?”

“Jacob’s physical wound left him with a permanent limp. Ironically, it left him stronger than ever spiritually. How is that possible? How could that happen in your life?”

“Some wounds won’t be totally healed until heaven (Revelation 7). How can you connect to Christ’s resurrection power to face life with this wound?”

“What can’t be cured, can be endured. How is God fortifying you to survive your loss?”

“What is your suffering teaching you about God’s power made perfect in your weakness?”

“What passages have helped and strengthened you to deal with this?”

“What verses have you found helpful in gaining comfort and hope as you go through this?”

“If you were to write a Psalm 42, (David moving from confusion to comfort) what would you write?”

“What applications could you make from how Paul found comfort in his despair in 2 Corinthians?”

“Christ often comforts us through other Christians. Who is coming alongside to help and comfort you? How could you connect with other Christians so they could help you to bear your burdens?”

And Your Comfort Source?

And how about you? When you struggle against depression over life’s losses, where do you turn for comfort? How can you find peace through the God of all comfort? Join us again tomorrow for your path to God’s comfort.

Saturday, March 07, 2009

Courageous Truth Telling

God’s Healing for Life’s Losses:
How to Find Hope When You’re Hurting

Post 5: Courageous Truth Telling


So, the world’s way is denial. How do we move with God from denying the reality of our loss to brutal honesty—to candor?

Candor Defined

What exactly is biblical candor? Candor is:

Courageous truth telling about life to myself in which I come face-to-face with the reality of external and internal suffering.

The World Is Fallen and It Often Falls On Us

Let’s explore the last part of this definition first. Martin Luther divided suffering into two levels. He said that level one suffering is what happens to us and around us—external suffering—life’s losses.

Level one suffering is what we are facing. It’s the external stuff of life to which we respond internally. I lose my job, my child is ill, I face criticism, experience abuse, and the like. I like to say it like this: the world is fallen and it often falls on us.

The World Is a Mess and It Often Messes with Our Minds

This is bad, even traumatic, but level two suffering is worse. Level two suffering is what happens in us—internal suffering—life’s crosses. Level two suffering is how we face what we are facing.

This level of suffering is the suffering of the mind that gives rise to fear and doubt as we reflect on our external suffering. It is the crisis of faith. Do we doubt, fear, and run away from God? Or, do we trust, cling, and face our suffering face-to-face with God? I like to say it like this: The world is a mess and it often messes with our mind. In candor, I admit what is happening to me and I feel what is going on inside me.

My Personal Story


I had to move from denial to candor after the death of my father on my 21st birthday. In fact, it was not until my 22nd birthday that the process truly began. I had been handling my loss like a good Bible college graduate and seminary student—I was pretending!

On my 22nd birthday I went for a long walk around the outskirts of the Grace Seminary campus. I started facing my loss. My loss of my Dad. The reality that I would never know him in an adult-to-adult relationship. The fact that my future children would never know their grandfather. As I faced some of these external loses, the tears came. Then I began to face some of the internal crosses. What was happening in me. I felt like a loner. Fatherless. Orphaned. Unprotected. On my own. The tears flowed. The process of candor began. The floodgate of emotions erupted. I was being honest with myself.

Was It Biblical?

But was it biblical?

Drop back by tomorrow as we explore just how amazingly biblical candor is and how vital it is to emotionally and spiritually healthy responding to life’s losses.

Tuesday, March 03, 2009

God's Healing for Life's Losses

God’s Healing for Life’s Losses:
How to Find Hope When You’re Hurting

Post 1: Creative Suffering

Frank Lake powerfully depicts God’s purposes in suffering.

“There is no human experience which cannot be put on the anvil of a lively relationship with God, and battered into a meaningful shape.”

Notice what the anvil is—a lively relationship with God. Notice the process—battering. Notice the result—meaning, purpose.

Another individual, this one intimately acquainted with grief, also pictures creative suffering. You may recall Terry Waite. The British hostage released in 1991 after nearly five years of solitary confinement in Lebanon was chained to the wall of his room for almost twenty-four hours a day. Reflecting on his circumstances, he noted:

"I have been determined in captivity, and still am determined, to convert this experience into something that will be useful and good for other people. I think that's the way to approach suffering. It seems to me that Christianity doesn’t in any way lessen suffering. What it does is enable you to take it, to face it, to work through it and eventually convert it."

Creative suffering doesn’t simply accept suffering, through the Cross it converts it.

The World’s Way and the Word’s Way

How do we move from suffering to creative suffering? How do we help others to suffer face-to-face with God rather than turning their backs on God during suffering?

We have two basic options.


1. We can turn to the world’s way.

Students of human grief have developed various models that track typical grief responses, such as the typical five stages of death and dying. However, these models fail to assess whether the responses correspond to God’s process for hurting (grieving) and hoping (growing). We will address and assess the typical five stages, however, we want to move beyond them.

2. We can turn to the Word's way.


The biblical approach to grieving and growing identifies eight scriptural stages in our responses to life’s losses. God’s way equips us to competently, compassionately, and comprehensively sustain and heal sufferers so that they can face suffering face-to-face with God.

Join us again tomorrow as we introduce God’s healing process.

Tuesday, May 27, 2008

Held, Part II

Held, Part II

Guest Blog by Pastor Aaron Tolson
Youth Pastor of CROSS-EYED Youth Ministry

Held has always been one of those songs that tugs at my own heart. Being the father of two amazing young children, I must admit that I can’t imagine losing either one of them. My prayer every night to God is “keep them healthy and strong.” Perhaps my prayer should be “keep ME healthy and strong.”

Then She Was Gone

Less than two months ago, one of the members of the nationally-known group Selah, Todd Smith and his wife Angie gave birth to a beautiful little girl named Audrey Caroline. Their time with their brand new baby was special – seeing as how they knew that her even being alive was a miracle in and of itself. Months earlier they had learned that Audrey had developed several different problems which meant a very small chance at being born alive. For 2 ½ hours, though, Todd, Angie, and the rest of the family were able to share earth with another special little girl. Then, she was gone.

Angie has written several blogs about the experience as well as a letter to her daughter after she passed away. Warning! You will need several boxes of tissues.
http://audreycaroline.blogspot.com/2008/01/beginning-of-story.html

Then three weeks ago in our service, we showed the clip “99 balloons” which is another story about the loss of a child. Warning! You will need another box of tissues to watch this.
http://www.youtube.com/watch?v=th6Njr-qkq0

Job-Like Questions

These heart-wrenching stories bring about several different personal responses: a deep love and appreciation for my own children, doubts about whether I would be able to handle a loss like that, and then a question directly for God that goes something like “What are You thinking? What purpose can that serve? Certainly Your kingdom is big enough that You don’t really need to use the death of an innocent child…right?!”

Having recently rolled that around in my head, and coming to some initial conclusions that mesh with my theological musings, it was of no coincidence that the very question should arise from someone else’s experience and present an opportunity for me to minister to them.

This past weekend I worked as a Spiritual Director on a retreat weekend in an undisclosed location in West Virginia. This was an opportunity for individuals within the body of Christ to have an encounter with God and specifically His grace! At one particular point in the weekend, a lady came to me with her pain, hurt, and confusion. Four years earlier, her daughter had gotten sick and within twenty-four hours had died. It was very unexpected and heartbreaking. Their daughter, Nora, was about to turn three.

Nora’s Mom

For four years, this mom had been carrying around some very hard questions that others had been unable to help her gain clarity on. She shared with me that she attends a church that believes in the healing power of God and she has seen God heal others – some quickly, some over a period of time. This reinforced her question about God – why didn’t He heal her daughter? Was it that He couldn’t? Was it that He could, but then apparently chose not to? What was God thinking?! Then she was confused about whether it was ok to feel angry toward God or not! Understandable.

It was one of those moments where there is other stuff happening and time is pressing - this isn’t a sit-down-and-chat counseling kind of moment. I took a split-second mental pause to clear my head and listen for God to speak. Here is what came out:

First, it’s ok for you to feel angry. God created you with emotions – to feel the full range of them, from the greatest joy to the very pit of frustration and anger. God gave you those emotions to experience, not to fight. Don’t condemn yourself for having strong emotions, particularly with regard to the loss of your daughter.

Second, can I speak some truth to you? What if it isn’t about what God did or didn’t do, what if it isn’t about whether God for some reason chose not to heal her – as if to punish you in some way? What if it is about God allowing the consequences of sin. This got her attention, and I know exactly what was going through her mind – she was expecting me to launch into some talk about God’s judgment for some sin in her (or her husband’s) life that resulted in the death of her daughter. But that is NOT where I was going… Instead, I took her back to the Garden. We reflected on the truth that God created Adam and Eve and placed them in a place that they could enjoy. Sin, however, resulted in several consequences, one of which is a sin-cursed earth filled with death, diseases, and things that just don’t agree with the virility of our human life.

I have come to believe firmly that God is a Creator who is filled with joy, and delight, and can’t help but continue to be creative. He creates things that know how to create more things! The Bible says that before the foundations of the earth He knew me – and He knew Nora as well. He knew that she would be alive for only 3 years. He knew that Audrey Caroline Smith would only last 2 hours. But they are just as much Image Bearers as you or I are. They are an expression of His creativity no matter how short or long they exist here on earth, and He delights in each and every single human being He thought up, fashioned, created, and placed here on this planet. It was due to His joy and creativity that He just had to create them, to create Nora.

You Are Special: Imago Dei

It reminded me of the story “You Are Special” by Max Lucado. I picture Eli, the wood worker, taking such joy in creating each individual Wemmick – some big, some small, some skinny, some fat, some with hats, and some with big noses – each one a different expression of his creativity! Eli took such delight in his creations simply because He had made them and they reflected a bit of who He was. He delighted in creating Punchinello too. But Eli also knew that when He created Punchinello that he would enter a town filled with other wooden Wemmicks who were going to put stickers and dots all over him, cause him to focus on second-things, and get wrapped up in developing people-pleasing flesh – forgetting all about who it was who made him. But that doesn’t stop Eli from creating or placing him in the town.

Yet, this story doesn’t accurately reflect what we deal with. For Lucado’s story to be more realistic, then the perfect little town where the Wemmicks live would also have to be filled with termites! So, not only was this a place filled with hurting and broken people, but a world that is literally eating away at the Wemmicks’ bodies. This, I feel, is a more accurate picture.

We live in a world filled with broken people. A world filled with termites – things that eat away at our very existence. Yet this is no reflection of the character of the Creator, but rather a statement about the consequences of sin. This also does not make God less joyful or less creative, nor does it take away the pure delight He has with each Image Bearer he places into the broken world. I do believe that His “heart” hurts knowing His creation will only last a little while and that in turn will lead to the hurt, pain, and heartache experienced by other Image Bearers He created.

I continued with the mom. God had already thought up Nora and He so delighted in her that He just had to create her. He took such joy in this little life – regardless of the length of time here. She was a unique expression of His creativity. It pains God to know that you are hurting, but He’s not upset that you’re upset about it. He understands perfectly.

Choose to live in the truth of who God is and how much He delights in you… and Nora.

Finally. Freedom.