Thursday, April 28, 2022
Discovering Learning Styles
Discovering Learning Styles
Joseph Searles
Liberty University
Abstract:
The purpose of this work is to bring a better understanding and to dispel come myths about a commonly diagnosed learning disability known as AD/HD. The last couple of decades, there have been an alarming increase in diagnosing children with this learning disability, when in reality it could be due to environmental factors as well as something as simple as how a person learns. There are legitimate learning disabilities such as dyslexia and autism. However the scope of this work will cover in detail the three learning styles and the two ways a person understand what they learn. The three learning styles that will be covered in depth will be the auditory, visual and the kinesthetic learning styles. How a person processes information will also be covered which includes the global intuitive and the analytical. Equipped with proper information, parents as well as students will be able to maximize their learning potential. A hurdle that most will have to overcome will be the way colleges and schools are currently set up. They do not cater to all learning styles.
Introduction
Learning is a lifelong process. Children start off their learning experience in the world of non-verbal communication. The child observes the parent’s reaction to stimuli, they observe their voice tones and inflections and they also are able to observe through touch and tactile stimulation. (Myers, 2007) This type of communication does not stop in childhood either. Everyone communicates in one shape or form through body language and inflection of tones in their voice. According to Dr. Dayringer, in his book Life Cycle, he states, “Young people in college can still learn things rapidly. Learning ability continues until approximately age twenty-four and then only declines 1 percent yearly.” (Dayringer, 2000, p. 12) There are many factors that will aid a child in being successful in all areas of life. It is this author’s belief that many children are diagnosed with learning disabilities when they are actually being made to fit into a category of learning style that is impossible for them to fit into. In covering these different learning styles, one will come to conclude that the system in place in the public school arena is actually damaging many individuals. This author will also contribute such evidence by presenting personal experience in this area.
Auditory Learning
In order to understand each of these different learning styles it is important to understand them fully through their definition. The auditory learner experiences the world through what they hear.
The auditory learners within the school setting are the types that are mostly in trouble due to talking. This is due to the fact that this is how they learn. They don’t learn by someone telling them something, they learn by hearing themselves speak it aloud. Tobias illustrates this when she states,
“If you are an auditory learner, this does not necessarily mean you only need to hear something once to remember it. It does mean that in most circumstances you need to hear yourself say it in order to effectively commit it to memory.” (Tobias, 1994, p. 91)
Auditory learners are often found talking themselves through issues or problems. Dr. Hansen corroborates this point when he says, “They like to talk through issues and problems, and prefer to hear directions verbally.” (Hansen, 2008, p. 54)
According to Dr. Hansen in Study Skills, The population percentage for auditory learners is about 30 percent. (Hansen, 2008, p. 54) What is more interesting is that the auditory learner is able to recall approximately 75 percent of the material that they hear themselves speak. This does not mean that they remember everything they hear, it does mean if they talk it out and reason it out loud, then they will retain up to 75 percent of what they hear. (Hansen, 2008, p. 54)
Every learning type has its advantages and disadvantages. Reid says, for the auditory learner some advantages could include benefiting from listening to lectures. The auditory learner will absorb a tremendous amount of information through media. The auditory learner has unique skills in being able to sequence and organize information and is very methodical in their approach to their own problems. Auditory learners are also very reliable and they are able to work independently without much supervision. Some of the disadvantages to being an auditory learner is they are not very good at being able to multitask. They may have difficulty in being able to complete a project before starting another. The auditory learner also may get hung up on the details, not focusing on the overall big picture. Another disadvantage would be that they like to work alone instead of on a team. (Reid, 1999)
In order to identify an auditory learner it can there are many resources available. There are many assessment tests that an individual can find and take online. Some of the questions that are asked are,
• I find it useful to read out loud when reading a textbook.
• I find myself talking out loud when studying by myself.
• I would rather listen to a book on tape than read it.
• I would rather listen to a lecture than read the material in a book. (Jester, 2000)
It is worth mentioning here in this author’s research, there is some controversy as to the learning styles even existing. On YouTube, there is a psychologist who refutes the existence of learning styles at all. However, this author has concluded through research and personal experience the existence of the different learning styles.
According to Dr. Hansen, there is an insurmountable amount of information that is available for each of these learning styles. (Hansen, 2008) Some helpful hints that may help the auditory learner improve their study habits and academic achievements could include:
• Ask others to explain things you don’t understand.
• Join study groups so you can discuss class material and hear others discuss it.
• Create story and anecdote versions of study material, and read them to yourself.
• Ask your professor to permit you to record lectures.
• Talk your way through activities such as math problems.
• Look for audio recordings and podcasts to enhance your learning. Check out, for example, iTunesU.” (Hansen, 2008, p. 55)
What happens in the home or in school when an auditory learner is being instructed by someone who learns through visual or kinesthetic learning? It is important that the parent or teacher remember that they cannot fit every student or child into a box and make them fit. Some ways that a parent can identify what learning style their child has is by observation. For the auditory child they may seem to be engrossed with noises and find them fascinating like the song of a bird. They may seem to be calmed down through music. (Ronney, 2008)
Visual Learning
The visual learner, also known as the spatial learner, is the second learning style that will be covered in detail. The definition of a visual learner is best described by Dr. Hansen, “Visual learners prefer to take in information through sight and like to learn through reading, diagrams, charts, graphs, maps, and pictures. They can easily mentally “see” facts and concepts.” (Hansen, 2008, p. 52) The visual learner represents the greatest population. Around 60 percent of people can be classified as having a visual learning style. This is a problem for those 60 percent, because most classrooms are set up void of the visual stimuli that a visual learner needs to thrive in academics. (Hansen, 2008) The visual learner needs to be aware that in the classroom they run the risk of easily being bored and may even tend to daydream because of the lack of visual stimuli. It is necessary for the visual learner to learn different techniques that could aid them in these times. One example may be to doodle or draw while being taught. Of course this could also lead to trouble within the classroom, the teacher may see the person not paying attention.
The visual learner utilizes pictures. One way a person could identify if they tend to be a visual learner by asking the question, “Do I see pictures in my mind’s eye when reading, or doing some sort of problem solving? When reading, they will tend to see the story in their minds. Some things that a parent can do to help their child who is a visual learner is by providing them with lots of visual stimuli, like bright colored folders for school or very colorful and flamboyant notebooks. In fact, one great way a visual learner can study it through the use of bright colored flashcards. (Tobias, 1994)
Some of the advantages for a visual learner could include having great visualization skills. They can also use visualization in memory recall. The visual learner can also find enjoyment from using visual aids and utilize their artistic side to learn. The visual learner is able to do what the auditory learner is unable to do, and that is seeing the overall big picture when they are working on a project. Nonetheless, the auditory learner can get hung-up on the details and miss the big picture altogether. Some of the disadvantages could include the need for more time in finishing projects or completing tasks. They may also get hung-up on the looks of things, versus the actual issue. Finally, some visual learners will fall short of giving enough thought and attention to the details of projects they are working on. (Reid, 1999)
In order to identify the visual learner as mentioned previously, there are many assessment tests available online. Some questions that a visual learner will say identifies them are,
• I would rather read material in a textbook than listen to a lecture.
• I find graphs and diagrams useful in clarifying concepts.
• I tend to doodle" during lecture by drawing on my notebook pages.
• When trying to remember a phone number, I can "see" the number sequence in my head, or I "see" the way the numbers look on the phone. (Jester, 2000)
If a person can identify with these few questions, then it is safe to say that this person most likely exhibits a visual learning style. It is also worth mentioning that a person may exhibit all three styles, but normally there is one dominant learning style according to research. The visual learner needs to be very careful in the classroom, because they can easily become bored by their surroundings and start to drift off into daydreaming. Some helpful hints that Dr. Hansen proposes are:
• Study from the notes you have taken, but also consider typing them.
• Develop outlines, charts, tables, and other ways to visually represent concepts to be studied.
• Close your eyes and create mental pictures to remember aspects of reading assignments and lectures.
• Annotate as you read, especially using symbols and pictures to help you remember what you read.
• Write or make diagrams for all the steps for activities such as math problems. (Hansen, 2008, p. 53)
In a child’s early years of development it is the responsibility of the parent to identify what learning styles their child has. They can start to work with them on their strengths and at early ages a parent may even be able to introduce some of the other learning aides mentioned. This will help their child to receive the maximum academic achievements that they can. It is important to state, that if a child is frustrated and unable to concentrate they will not learn. Parents of visual learners can make a difference in their child’s life by providing them the proper stimuli to enhance their learning experience. It is no wonder that many children hate school and eventually drop out.
Kinesthetic (tactile) Learner
The best way to describe a kinesthetic learner is, that they are always moving, touching, and doing things. They are best described as being a hands-on type of person. A parent may notice that it is hard to hold onto their child because they want to get down and explore their world and touch everything. According to Karen Ronney, the kinesthetic child may develop language later than other children. They will have a tendency to use non-verbal communication, like grunting and pointing. When they do start to develop language skills, they have a tendency to slur their words and this could be indicative of the kinesthetic learner until around age six. Ronney further discusses that a kinesthetic child will most likely love the outdoors and will want to spend most of their time there. (Ronney, 2008, p. 27-29) The population of kinesthetic learners is around 5 percent according to Dr. Hansen. These children are excellent at learning to operate equipment. In fact, they are more likely to just know how to operate the equipment without much, if any instruction because they posses motor memory. This can be observed when the kinesthetic person is trying to remember a phone number. Their fingers do the walking and remember the numbers by physically dialing it. The kinesthetic learners are also our dancers and our jocks, because they are able to learn complicated dance moves or challenging sports maneuvers. (Hansen, 2008, p. 56)
Just as the auditory and the visual learner have advantages and disadvantages, so does the kinesthetic person. Reid clarifies both the advantages and disadvantages for the kinesthetic learning style. She states,
Advantages: The kinesthetic learner enjoys learning through doing. This active learning style is useful for assembling and making products. You may find it easy to demonstrate how to do something. You are likely to be able to enjoy the actual experience of learning. Disadvantages: You may miss some instructions or information if it is presented orally. You may find it difficult to concentrate on a lengthy written task while seated. You might find it hard to pay attention to detail - especially if it is in written form. (Reid, 1999)
Some other observable disadvantages could also include not being able to sit still for long periods of time, which could affect how they take tests or write long papers. It is recommended that the kinesthetic learner studies in short bursts and doing so while on the move. They may develop little techniques to aid them in these areas like tapping their pencils, or fumbling with loose change in their pockets or maybe even foot tapping. The kinesthetic learner may not even notice they are doing these things, and this may be very distracting for the auditory learner. One productive way they can use this to their advantage would be to use a squeeze ball while they study or take in information.
In order to identify a kinesthetic learning style they can ask some questions that will assist in identifying this learning style.
• In my spare time, I like to do projects that involve using my hands (e.g. painting, constructing, using tools, etc.)
• As a child, I liked to engage in physical activities during my free time.
• When trying to remember a phone number, I "let my fingers do the walking," i.e. my fingers seem to remember the number on their own.
• When trying to remember how to spell a word, I spell the letters with my finger in the air or on a table top. (Jester, 2000)
By observing these assessment questions it is easy to see that the kinesthetic learner must involve some type of physical activity to their learning experience. As mentioned previously, they develop a motor memory, which means they use the motor cortex to aid with their memory.
For the parents of a kinesthetic learner, they must remember that their child is going to be very active. The parents may even have difficulty in keeping up with them. Remember that the parent can expend their energy without expending themselves. They can set up games, and time for the child to exercise, and practice this learning style. Another hint for the parent may be to introduce their child into sports and they may even find martial arts an area that will help in the development of their child. Simply, the learning process can be a positive experience and the parents can help the child develop fun skills that are physical that can aid them in their academic careers. The key here is to add the element of physical fun. Again it is important to reiterate that even though a child may be a strong kinesthetic learner, it is equally important to expose their children to the other two learning styles. If the child is able to learn at a young age to utilize all three, they will succeed in life and it will be due to the parent’s intervention while the young mind is being molded and wired.
The Global Intuitive and the Analytical – Clash of the Titans
In a lecture from Cynthia Tobias, she stated that the world population stands at 50 percent global and 50 percent analytical. She further said that the public school system was set up for analytical learners and because the global intuitive person does not fit into this mold, they are often drugged and are often diagnosed with AD/HD. The global learner is instinctive in the decision making. They often take their time, especially when they are learning something new. According to Tobias, they are far more likely to be emotional in their response to learning and they especially like to learn through stories and anecdotes. They can see a few moves ahead because they can see the whole picture instead of just segments of it like the analytical learner. (Tobias, 1994, p. 58) Although a person may exhibit being global more than being analytical, it is important to remember that a person may show signs of both of these styles. Tobias illustrates this in her book, I Hate School. She says, “No one is only global or purely analytical – we all have both pieces of the puzzle. Most students will have one piece that is bigger than the other, but some will be almost even.” (Tobias, 2004, p. 92) She also brings to the conversation that society and especially the educational system, is guilty of valuing the analytical learner over the global learner. The evidence that she gives is the testing system itself. She says,
Objective tests are their (analytical) favorites, because the black-and-white, right-or-wrong nature of the questions leaves no room for vague generalities…globals usually like them the least. It’s hard to reduce everything you know into sterile, quick, black-and-white responses…globals much prefer essay questions – that way they can write a whole lot of stuff about a whole lot of things and hopefully the teacher will find the right answer in there somewhere. (Tobias, 2004, p. 127-128)
In just reviewing how these two types are wired and think makes it more understandable as to why the United States has such a high dropout rate in high schools. The current school system is catering to one type of personality, versus opening life learning to all. An argument that Cynthia Tobias has with the current school system is the fact they will not adapt to the students, they are trying to force the other learning styles into a box that they just cannot fit into. In the current educational system, the students are expected to adapt to what the school wants instead of adapting to the child. It is this author’s opinion, if schools will not adapt to the child, then the remedy would be to home school these children. (Tobias, 2004)
Let Down by the System – A Personal Experience
I discovered at the age of 43 years old that I am an auditory learner. Had I been offered this information and adapted to this learning process instead of the process that the public school systems thought I should have, I would not have dropped out of high school. This has been a battle my entire life. It started when I was in the first grade. My mother was called into the school to talk about my learning disabilities. They told her that I was mildly mentally retarded and I needed to be placed into special education. My mother had the forethought and wisdom to fight this and she refused that I be placed in special education. I continued down a very disappointing academic career. I was also diagnosed with AD/HD and was put on Ritalin. I personally think this was a misdiagnosis because the Ritalin did not calm me down. I became even more unruly and more uncontrollable. I struggled through high school with very nominal grades and eventually dropped out and joined the United States Army. I received my GED in boot camp and started my career path. At age 28, I fearfully went back to college to get a degree in computer sciences. However, I flourished in college and graduated from my first college Suma Cum Laude. No one was more shocked about this than I was. Now, I have been attending Liberty University for just over 3 years and have maintained a high GPA. I look back at the label that the public school system tried to place on me at the start of my academic career. Had they accomplished what they proposed, I seriously doubt I would have been a productive citizen. Because my mother was so adamant about keeping me in school, I never wore a label of being mildly retarded or a label of an AD/HD child. What concerns me is how many ended up where I was being pushed to go?
Bibliography
Dayringer, R. (2000). Life Cycle. Binghampton: Haworth Pastoral Press.
Hansen, R. a. (2008). The complete Idiot's Guide to Study Skills. New York: Alpha Books.
Jester, C. (2000). A Learning Style Survey for College. Retrieved 2010, from DVC Learning Style Survey for College: http://www.metamath.com/multiple/multiple_choice_questions.html
Myers, D. G. (2007). Psychology Eighth Edition. New York: Worth Publishers.
Reid, B. G. (1999). Learning Styles: A Guide for Teachers and Parents. Lancashire: Red Rose Publications.
Ronney, K. (2008). Proud Parents' Guide to Raising Athletic, Balanced, and Coodinated Kids. Nashville: Thomas Nelson, Inc.
Tobias, C. (2004). I Hate School. Grand Rapids: Zondervan.
Tobias, C. (1994). The Way they Learn. Carol Stream: Tyndale.
Monday, July 27, 2009
SURVIVORS GUIDE IN REBUILDING INTIMACY
Loss of Innocence – The Survivors Guide in Rebuilding Intimacy
By: Joseph Searles
Liberty University
Abstract
With this paper I will attempt to walk the readers through what intimacy is, concentrating on the effects of intimacy from a wounded child’s perspective. I experienced sexual abuse growing up and fell deep into the world of addiction to aide in masking and covering of the pain. However, at the age of 38, I was able to break free from my addictions using several different methods including a spiritual component, individual counseling and group counseling. If there is a reader that is struggling with similar issues, there is hope, there is life after abuse, whether it is physical, mental or sexual. Intimacy can be found, through hard work and an understanding support system. God said that He would never waste our pain, and He has called me to share mine. Good luck on your journey to discovery.
Introduction:
In order to understand intimacy it is important to have a working definition. There are a wide variety of definitions that can be found, however this author will use the simplest form, intimacy is connection. There are several different areas of intimacy and connection that will be discussed. There are misconceptions about intimacy that must be cleared up before starting. Most adults will associate intimacy with a sexual connotation. However, there are many forms of intimacy. It is this author’s belief that intimacy starts at birth. A person cannot exist without a close connection to someone. What is the criterion needed for intimacy? There are three basic needs to be truly called intimacy: First there is connection, then caring and finally sharing. All three of these criteria must be present in order to be called true intimacy. A person who connects with another will do so whether by physical interaction or through an emotional connection. When a person cares for another individual, there is an expression of love, displayed compassion or feelings for another person. The final criteria needed for intimacy is sharing. This is when two individuals have a reciprocated connection not being focused on oneself, but focused on the other person without any hidden agendas or selfishness (Coleman, 2005). Another working definition for intimacy is, “The ability to form emotionally close relationships. Once you have a clear comfortable sense of who you are, you are ready for close relationships. Such relationships are, for most of us, a source of great pleasure (Myers, 2007, p. 172).”
We Were Made for Intimacy
Human beings were made for intimacy. This is no more evident than when the mother - child relationship is observed. It is also evident that the Creator of the universe desires to have an intimate realtionship with all His Creation. Tim Clinton pointed out in his book, “Why You Do the Things You Do,” that God had planned to have an intimate relationship with Adam and Eve. Dr. Clinton points out that when the fall of man had taken place, God came into the garden calling for Adam. Even at the time that mankind fell, God’s desire was to walk with Adam and to continue the intimate relationship. However, Adam did hide and it is very apparent that the human race is still hiding from God. In fact, Dr. Clinton even mentioned that, “Modern man is drinking and drugging himself out of awareness (Clinton & Sibcy, 2006, p. 7).”
The Wounded Child Effects of Sexual Abuse on Intimacy
There are three types of dysfunctional personalities that can develop due to complications of nurturing and a person’s intimacy or connection to others. The first being the ambivalent relationship style which is based on fear, more to the point, the fear of abandonment. This can result in a person’s inability to live a productive life. The second is the avoidant relationship style which is also based on fear, but more particularly the fear of intimacy which stems from not trusting. The third relationship type is the disorganized relationship style which is a combination of both the ambivalent and the avoidant relationship styles. A secure relationship style is produced in those who are nurtured by a secure family of origin (Clinton & Sibcy, 2006). There are other side effects due to sexual abuse. Anne Katherine in her book, “Anatomy of a Food Addiction” links overeating as a form of protection from sexual abuse or intimacy (Katherine, 1996). In Richard Gartner’s study on sexually abused boys, he states, “Sexually abused men often have flawed or distorted concepts about relating to other people. Chronic disturbances in relationships have been detailed thorough the clinical literature on incest (Gartner, 2001). He further states:
Distortions about intimacy are a logical extension of having had faulty, corrupt early relationships with abusers and, often, other adults. Their understanding of interpersonal relating was often valid in those early destructive relationships, but such perceptions interfere with their ability to create nonabusing intimate relationships in adulthood. Situations involving trust, sexuality, intimacy, power, and authority may pose particular problems to an abused man (Gartner, 2001 p.187 ).
This author suffered from the effects of sexual abuse that started at the age of seven. There was a struggle to understand what love and intimacy was at age 42. There is still a struggle to regain intimacy. A question was posed for this paper, “can intimacy be learned?” It is this authors belief that it can be regained and relearned to a point, however, it may take several methods and a vast amount of effort to attain. The first being individual counseling as well as support group meetings, which will be covered in greater detail later in this paper.
Intimacy after Sexual Abuse: A Personal Reflection
I experienced major loss in my life all before the age of seven. My parents divorced when I was 6 years old. I became instantly responsible for a 2-year-old sister and I was a latch key kid. Soon after my parents were divorced my mother remarried a man by the name of Andy. Andy was an alcoholic and he loved my sister and I think he hated me. He physically and mentally abused me for the entire 6 months of my mother’s marriage to him. In those six months, I was unable to leave my room. I had to eat, play and sleep there. I don’t recall going outside for any reason during those six months except to go to school. I was a caged animal beaten into submission. It took him pulling a shotgun on my mom and almost beating our dog Snoopy to death before she finally kicked him out and it was back to just the three of us. My mother would go out frequently to bars with friends and would leave us with neighborhood teenaged babysitters. I was around 7 years old when I was first molested by one of those babysitters. This continued with two other babysitters until I turned 11 years old. It was not too soon after the end of my parent’s marriage that I started to act out sexually. I later discovered that this was a coping skill that I learned to help change my mood and to make me feel better. This continued throughout my adult life to the point that I became a sex addict. I would like to define this term as it applied to me. I started to chronically masturbate at the age of 16 using pornographic materials, which later graduated to a full internet pornography addiction. I began my road to recovery because my wife found some pornographic sites that I was visiting on the Internet. She confronted me about it several years ago and I was able to lie myself out of it by telling her that I accidentally opened an email that had links to those sites. Three years later she found some more sites on the computer and confronted me again and I again lied and told her I accidentally ended up on those sites and I clicked around a lot. I promised her that I would never visit those sites again and if I ever accidentally ended up on one of those sites I would inform her immediately. I had every intention of never looking at pornography again and I did well for a couple of weeks, then I found myself back full swing in my addiction. I was in Portland, Oregon on business when for the third time my wife found the websites that I was visiting. When I called her she informed me that she did not want to be married to me anymore and for the first time she set some boundaries for herself and it helped me to hit the bottom I needed to hit. When I hit that bottom, I came to realize my utter hopelessness, my insanity and I was scared. I never thought that my addiction would harm anyone else. This of course is the lie I told myself. It not only deeply wounded my wife; it also contributed in ending my first marriage.
There were several key things that needed to take place in order to regain the loss of innocence and the loss of intimacy. First, there must be an admission that there is a problem. Second, there must be a realization of the losses. Third, recovery can only take place if a person reaches out for help. There are many organizations out there that will come to a person’s aide in order to get healing. Next, seek individual counseling and also get involved in a support group. The final area is a spiritual journey and realizing that we do not have to rely on our own power, most likely we are spent at this point anyway. We can seek healing and restoration from the actual creator of the universe.
Types of Intimacy
In order to understand barriers to intimacy there must be an explanation and clarification on the types of intimacy. Matthew Kelly breaks it down as physical intimacy, emotional intimacy, intellectual intimacy and spiritual intimacy. Physical intimacy is not necessarily sexual in nature, but is under this category. Physical intimacy also includes non-sexual touch. Mr. Kelly uses an example of a politician knowing how to connect with their constituents through handshakes and kissing babies. (Kelly, 2005). Emotional intimacy requires much more effort than physical intimacy. Mr. Kelly states, “Emotional intimacy requires humility and vulnerability that most of us are simply not comfortable with at first (Kelly, 2005, p. 19).” This is even more problematic with the person who has experienced sexual abuse as a child. The abused child has now become an adult and struggles with trusting those close to them. It takes a great effort to be vulnerable because that was the state they were in as children being abused. Richard Dayringer states, “Emotional intimacy involves being tuned to each other’s emotional wavelengths and sharing such feelings as love, joy, or sadness (Dayringer, 2000, p. 17).”
Next, there is intellectual intimacy. This type is learned over a life time. It is learned through everyday experiences, conversation with other intellectuals, traveling and experiencing different cultures and their beliefs, politics and even exposure to philosophy. Dr. Richard Dayringer says, “Intellectual intimacy includes sharing the world of great ideas. It thrives in an atmosphere of freedom where spouses can express differences of opinion without fear of being ridiculed (Dayringer, 2000, p. 17).” The final type of intimacy is spiritual intimacy (Kelly, 2005). Mr. Kelly says, “Spiritual intimacy is the rarest and the most elusive form of intimacy (Kelly, 2005 p. 22).” This author does disagree with this aspect of Mr. Kelly’s argument about spiritual intimacy. He bases this as an intimacy between two people. However, it is this authors belief that spiritual intimacy can only be achieved through an acknowledgment and submission to the belief in God. Nevertheless, this author is in full agreement with Dr. Dayringer when he states, “Spiritual intimacy is the “We-ness” in sharing ultimate concerns (Dayringer, 2000, p. 17).”
Breaking Through the Intimacy Barriers
Dr. Paul Coleman outlines small obstacles to intimacy, then large obstacles and finally covers intimacy killers. Small obstacles to intimacy include fatigue, time together, and thinking there is always tomorrow. According to Dr. Coleman, fatigue is the number one obstacle to intimacy (Coleman, 2005). It is also important to point out that spending time with each other does not necessarily mean quality time. This is an excuse to not spend the quantity time that is required to nurture and grow in intimacy. Some bigger obstacles to intimacy include, “retaliation, contempt and unreliability and Dr. Coleman also states, “if you see any of these obstacles, watch out (Coleman, 2005, p. 28).” Dr. Dayringer discusses and identifies barriers to intimacy that is worth mentioning here. He lists seven different barriers. The first barrier is emotional immaturity. This can be further explained by a person not continuing with their crucial commitment to their parents, continuing to live as if they are single and not embracing the concept of giving and receiving. It’s all about their needs and their wants being fulfilled. Some even insist that their spouse must make them happy or they want to be taken care of. The second barrier to intimacy is no clear concept of their personal identity. These individuals rely on others to define who they are. This author experienced this and had the unrealistic expectation that his spouse would fulfill him. The Bible states that two people are to come together as one. The concept is not two halves coming together to make a whole, it is two wholes coming together to be of one mind and one body. The third barrier to intimacy is low self-esteem. This is a person who fears they are not worthy of love. Often very difficult to break through, these individuals believe they are unworthy of love. The fourth barrier to intimacy is guilt. Generally, this is guilt over past actions before marriage, which could include their sexual past as well as what was done to them against their will as children. This author can identify with this area, having experienced sexual abuse. The negative thought patterns that ensue could include, “I deserve this,” or “If I was only good enough this wouldn’t have happened.” The fifth barrier to intimacy is substitution of counterfeit intimacy. This is when a person seeks intimacy and love through sexual manipulation. This author also struggled in this area when becoming sexually active. Sex was thought to be an expression of love and he could not understand why the other person did not love him back the same way. This could lead to having multiple partners and having the mentality that the grass is greener on the other side. The sixth barrier to intimacy is chronic business. This can be seen by observing the workaholic. Generally, this person does not seek intimacy with people. Their intimacy is wrapped in the accumulation of wealth or in materialism. It is through material things that they feel fulfilled, that they have a purpose. Before receiving counseling and group work, this author also struggled with materialism as a method of feeding his self worth. The seventh and final barrier to intimacy is the mishandling of anger emotions which include resentment and hostility (Dayringer, 2000, p. 17,18). It is this author’s belief that dealing with resentments is key to any kind of recovery.
The Healing God of Intimacy
There are several areas to look at when dealing with the healing of the inner self. First we must deal with the fear associated with our blocked or hindered intimacy. Next, there must be some form of dealing with rejection in a healthy way. The next item is dealing with the feelings of worthlessness or negative thought patterns. Next, we must look at the shame and guilt accumulated over the lifetime. The next item is dealing with life’s insecurities, including any self-esteem issues. Another area is defilement, which is the allowing of worldly influences to dictate and rule over your life. The final area to deal with is hopelessness (Gardner, 2005). In this final area, it must be stressed that at this point of hopelessness there is a high possibility for a person to experience suicidal thoughts. It is recommended that this person seek counseling immediately. This author has worked in the area of addictions counseling for over three years and has seen many addicts come into a group counseling session without any hope of recovery. Dependent upon the group, there are several Christian 12-step groups available in tackling the issue of hopelessness. Group therapy and group dynamics will be covered later in this paper.
The Counseling Session
There are several areas available for individuals to receive help overcoming addictions caused by past hurts and fears. The first that will be covered is group counseling, followed by individual counseling. It is again prudent to define exactly what group counseling is and what it entails. According to Dr. Clinton:
Group counseling and discipling involves being able to assemble clients into a working group with common goals and then to facilitate, guide, educate and challenge them to achieve individual and group goals. This includes teaching them to do the same kinds of things for others (Clinton & Ohlschlager, 2002, p. 70).
Clinton then demonstrates the Biblical basis for doing group work,
Human beings have three basic needs that can be dealt with most effectively in the context of a Christ-Centered group: (1) the need to be, (2) the need to belong and to have goals, and (3) the need to do something with regards to these goals (Clinton & Ohlschlager, 2002, p. 440).
This author’s personal experience with both individual and group counseling is what allowed the transformation of this individual to be able to experience love and intimacy for the first time in his life. The first area of recovery was conducted using individual counseling. Individual counseling was able to help this author see why he acted, reacted and conducted life as he did. The most important part of individual counseling involved re-education. There was no reference point for this author to gauge what normal intimacy was. In fact, relationships were considered superficial. There was no real connection because of fear and hurt that might be experienced. These are primary emotions that must be dealt with in the counseling session. When this author started to attend a Christian 12-step group called “Celebrate Recovery” even more progress was attained. This 12-step process in used not only for addictions, but is effective for any hurt, hang-up or habit as well. Many who start group work will come to understand that there are many layers to peel away to be able to deal with the soft meaty inside. It is what this author likes to call “the true self.” This can be illustrated with an onion. In order to get at the true inner self, there must be a peeling of the layers, which could represent, addiction, resentment, bitterness, abandonment, or rejection, just to mention a few. The twelve steps are as follows:
1. We admitted we were powerless over our addictions and compulsive behavior; that our lives had become unmanageable.
2. We came to believe that a power greater than ourselves could restore us to sanity.
3. We made a decision to turn our life and our will over to the care of God.
4. We made a searching and fearless moral inventory of ourselves.
5. We admitted to God, to ourselves, and to another human being, the exact nature of our wrongs.
6. We were entirely ready to have God remove all these defects of character.
7. We humbly asked Him to remove all our short comings.
8. We made a list of all persons we had harmed and became willing to make amends to them all.
9. We made direct amends to such people whenever possible, except when to do so would injure them or others.
10. We continued to take personal inventory and when we were wrong, promptly admitted it.
11. We sought through prayer and meditation to improve our conscious contact with God, praying only for knowledge of His will for us and the power to carry that out.
12. Having had a spiritual experience as the result of these steps, we tried to carry this message to others, and practice these principles in all our affairs (Baker, 2007 p. xi, xii).
In order to fully understand and appreciate the power of group therapy it is important to explore why the group works. First, it supplies a safe place for a person to share the most intimate part of their lives. It allows a person to experience boundaries, sometimes for the first time. It connects people on an intimate level due to the safety of sharing in the group setting. This is accomplished through the active listening of the entire group and it allows people to open up emotionally in a safe place.
To fully understand the 12 step process we can further examine the acronym
R-E-C-O-V-E-R-Y.
The R is the addict must realize they are not God. The addict must admit they are powerless to control their tendencies to do the wrong thing and their lives have become unmanageable. The E is the addict must earnestly believe that God exists, that they matter to Him, and that He has the power to help them recover. The C is consciously choose to commit their life and their will to Christ’s care and control. The O is openly examine and confess their faults to God, to themselves, and to someone they trust. The V is voluntarily submit to every change God wants to make in their life and humbly ask Him to remove their character defects. The second E is evaluate all their relationships. Offer forgiveness to those who have hurt them and make amends for harm they have caused others, except when to do so would harm them or others. The second R is reserve a daily time with God for self-examination, Bible reading, and prayer in order to know God and His will for their lives and gain the power to follow His will. The Y is yield themselves to be used by God to bring this Good News to others, both by their example and by their words (Baker, 2007, p. xiii ).
There are several key steps in the 12-step process. The first is coming out of denial, followed by submission to God. It is this author’s opinion that the most crucial of these steps are steps four and five. This identifies core problems with the individual. These steps identify resentments that they have held onto all their lives. It then identifies what affect it had on them, which could include self-esteem, personal relations, security or sexual relations. The next part of this step identifies where you were wrong and how you reacted to it. The final area reveals the fear associated with that resentment. The fifth step is what frees the individuals, this where they read to their sponsor their complete inventory. The important thing here is that this is considered a forgiveness process and a healing process and this step uses the scripture from James 5:16, “Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much (NASB Study Bible, 1999).”
For individual counseling it would be helpful to follow the following guidelines. Dr. Clinton, Hart and Ohlschlager recommend a seven step process.
Intake – communicate hope, reduce anxiety and promote confidence
Assessment – assess problems, goals and abilities
Gain Insight – Deepen understanding, develop trust
Yielding to His healing touch – communicate that only God can transform & heal them,
Active change (brief counseling for all) – change negative thinking, decisions they make, pinpoint the end of the counseling and their end goals.
Transformative change (long-term therapy for some) – experience deep healing, and core character changes. If client leaves they can continue with what was taught.
Counseling as discipleship – The discipleship process will ultimately bring total restoration through the power of God. This would be a good time to teach the client spiritual disciplines (i.e. Bible reading, prayer, fasting). (Clinton, T., Hart, A., & Ohlschlager, G., 2005, p. 83-85).
Works Cited
Baker, J. (2007). Celebrate Recovery - Advanced Leadership Training Guide. Lake Forest: Purpose Driven Publishing.
Baker, J. (2007). Celebrate Recovery Bible. Grand Rapids: Zondervan.
Coleman, P. (2005). Intimacy. New York: Alpha Books.
Clinton, T., & Sibcy, G. (2006). Why You Do The Things You Do: The Secret to Healthy Relationships. Nashville: Thomas Nelson Inc.
Clinton, T., & Ohlschlager, G. (2002). Competent Christian Counseling. Colorado Springs: WaterBrook Press.
Clinton, T., Hart, A., & Ohlschlager, G. (2005). Caring for People God's way. Nashville: Thomas Nelson Inc.
Dayringer, R. (2000). Life Cycle. Binghampton: Haworth Pastoral Press.
Gardner, T. (2005). Healing the Wounded Heart. Shippensburg: Destiny Image Publishers, inc.
Gartner, R. B. (2001). Betrayed as Boys. New York: Guilford Publications, inc.
Katherine, A. (1996). Anatomy of a Food Addiction. Berkeley: PGW.
Kelly, M. (2005). The Seven Levels of Intimacy. New York: Simon & Schuster.
Myers, D. G. (2007). Psychology Eighth Edition. New York: Worth Publishers.
NASB Study Bible. (1999). Grand Rapids: Zondervan.
Loss of Innocence – The Survivors Guide in Rebuilding Intimacy
By: Joseph Searles
Liberty University
Abstract
With this paper I will attempt to walk the readers through what intimacy is, concentrating on the effects of intimacy from a wounded child’s perspective. I experienced sexual abuse growing up and fell deep into the world of addiction to aide in masking and covering of the pain. However, at the age of 38, I was able to break free from my addictions using several different methods including a spiritual component, individual counseling and group counseling. If there is a reader that is struggling with similar issues, there is hope, there is life after abuse, whether it is physical, mental or sexual. Intimacy can be found, through hard work and an understanding support system. God said that He would never waste our pain, and He has called me to share mine. Good luck on your journey to discovery.
Introduction:
In order to understand intimacy it is important to have a working definition. There are a wide variety of definitions that can be found, however this author will use the simplest form, intimacy is connection. There are several different areas of intimacy and connection that will be discussed. There are misconceptions about intimacy that must be cleared up before starting. Most adults will associate intimacy with a sexual connotation. However, there are many forms of intimacy. It is this author’s belief that intimacy starts at birth. A person cannot exist without a close connection to someone. What is the criterion needed for intimacy? There are three basic needs to be truly called intimacy: First there is connection, then caring and finally sharing. All three of these criteria must be present in order to be called true intimacy. A person who connects with another will do so whether by physical interaction or through an emotional connection. When a person cares for another individual, there is an expression of love, displayed compassion or feelings for another person. The final criteria needed for intimacy is sharing. This is when two individuals have a reciprocated connection not being focused on oneself, but focused on the other person without any hidden agendas or selfishness (Coleman, 2005). Another working definition for intimacy is, “The ability to form emotionally close relationships. Once you have a clear comfortable sense of who you are, you are ready for close relationships. Such relationships are, for most of us, a source of great pleasure (Myers, 2007, p. 172).”
We Were Made for Intimacy
Human beings were made for intimacy. This is no more evident than when the mother - child relationship is observed. It is also evident that the Creator of the universe desires to have an intimate realtionship with all His Creation. Tim Clinton pointed out in his book, “Why You Do the Things You Do,” that God had planned to have an intimate relationship with Adam and Eve. Dr. Clinton points out that when the fall of man had taken place, God came into the garden calling for Adam. Even at the time that mankind fell, God’s desire was to walk with Adam and to continue the intimate relationship. However, Adam did hide and it is very apparent that the human race is still hiding from God. In fact, Dr. Clinton even mentioned that, “Modern man is drinking and drugging himself out of awareness (Clinton & Sibcy, 2006, p. 7).”
The Wounded Child Effects of Sexual Abuse on Intimacy
There are three types of dysfunctional personalities that can develop due to complications of nurturing and a person’s intimacy or connection to others. The first being the ambivalent relationship style which is based on fear, more to the point, the fear of abandonment. This can result in a person’s inability to live a productive life. The second is the avoidant relationship style which is also based on fear, but more particularly the fear of intimacy which stems from not trusting. The third relationship type is the disorganized relationship style which is a combination of both the ambivalent and the avoidant relationship styles. A secure relationship style is produced in those who are nurtured by a secure family of origin (Clinton & Sibcy, 2006). There are other side effects due to sexual abuse. Anne Katherine in her book, “Anatomy of a Food Addiction” links overeating as a form of protection from sexual abuse or intimacy (Katherine, 1996). In Richard Gartner’s study on sexually abused boys, he states, “Sexually abused men often have flawed or distorted concepts about relating to other people. Chronic disturbances in relationships have been detailed thorough the clinical literature on incest (Gartner, 2001). He further states:
Distortions about intimacy are a logical extension of having had faulty, corrupt early relationships with abusers and, often, other adults. Their understanding of interpersonal relating was often valid in those early destructive relationships, but such perceptions interfere with their ability to create nonabusing intimate relationships in adulthood. Situations involving trust, sexuality, intimacy, power, and authority may pose particular problems to an abused man (Gartner, 2001 p.187 ).
This author suffered from the effects of sexual abuse that started at the age of seven. There was a struggle to understand what love and intimacy was at age 42. There is still a struggle to regain intimacy. A question was posed for this paper, “can intimacy be learned?” It is this authors belief that it can be regained and relearned to a point, however, it may take several methods and a vast amount of effort to attain. The first being individual counseling as well as support group meetings, which will be covered in greater detail later in this paper.
Intimacy after Sexual Abuse: A Personal Reflection
I experienced major loss in my life all before the age of seven. My parents divorced when I was 6 years old. I became instantly responsible for a 2-year-old sister and I was a latch key kid. Soon after my parents were divorced my mother remarried a man by the name of Andy. Andy was an alcoholic and he loved my sister and I think he hated me. He physically and mentally abused me for the entire 6 months of my mother’s marriage to him. In those six months, I was unable to leave my room. I had to eat, play and sleep there. I don’t recall going outside for any reason during those six months except to go to school. I was a caged animal beaten into submission. It took him pulling a shotgun on my mom and almost beating our dog Snoopy to death before she finally kicked him out and it was back to just the three of us. My mother would go out frequently to bars with friends and would leave us with neighborhood teenaged babysitters. I was around 7 years old when I was first molested by one of those babysitters. This continued with two other babysitters until I turned 11 years old. It was not too soon after the end of my parent’s marriage that I started to act out sexually. I later discovered that this was a coping skill that I learned to help change my mood and to make me feel better. This continued throughout my adult life to the point that I became a sex addict. I would like to define this term as it applied to me. I started to chronically masturbate at the age of 16 using pornographic materials, which later graduated to a full internet pornography addiction. I began my road to recovery because my wife found some pornographic sites that I was visiting on the Internet. She confronted me about it several years ago and I was able to lie myself out of it by telling her that I accidentally opened an email that had links to those sites. Three years later she found some more sites on the computer and confronted me again and I again lied and told her I accidentally ended up on those sites and I clicked around a lot. I promised her that I would never visit those sites again and if I ever accidentally ended up on one of those sites I would inform her immediately. I had every intention of never looking at pornography again and I did well for a couple of weeks, then I found myself back full swing in my addiction. I was in Portland, Oregon on business when for the third time my wife found the websites that I was visiting. When I called her she informed me that she did not want to be married to me anymore and for the first time she set some boundaries for herself and it helped me to hit the bottom I needed to hit. When I hit that bottom, I came to realize my utter hopelessness, my insanity and I was scared. I never thought that my addiction would harm anyone else. This of course is the lie I told myself. It not only deeply wounded my wife; it also contributed in ending my first marriage.
There were several key things that needed to take place in order to regain the loss of innocence and the loss of intimacy. First, there must be an admission that there is a problem. Second, there must be a realization of the losses. Third, recovery can only take place if a person reaches out for help. There are many organizations out there that will come to a person’s aide in order to get healing. Next, seek individual counseling and also get involved in a support group. The final area is a spiritual journey and realizing that we do not have to rely on our own power, most likely we are spent at this point anyway. We can seek healing and restoration from the actual creator of the universe.
Types of Intimacy
In order to understand barriers to intimacy there must be an explanation and clarification on the types of intimacy. Matthew Kelly breaks it down as physical intimacy, emotional intimacy, intellectual intimacy and spiritual intimacy. Physical intimacy is not necessarily sexual in nature, but is under this category. Physical intimacy also includes non-sexual touch. Mr. Kelly uses an example of a politician knowing how to connect with their constituents through handshakes and kissing babies. (Kelly, 2005). Emotional intimacy requires much more effort than physical intimacy. Mr. Kelly states, “Emotional intimacy requires humility and vulnerability that most of us are simply not comfortable with at first (Kelly, 2005, p. 19).” This is even more problematic with the person who has experienced sexual abuse as a child. The abused child has now become an adult and struggles with trusting those close to them. It takes a great effort to be vulnerable because that was the state they were in as children being abused. Richard Dayringer states, “Emotional intimacy involves being tuned to each other’s emotional wavelengths and sharing such feelings as love, joy, or sadness (Dayringer, 2000, p. 17).”
Next, there is intellectual intimacy. This type is learned over a life time. It is learned through everyday experiences, conversation with other intellectuals, traveling and experiencing different cultures and their beliefs, politics and even exposure to philosophy. Dr. Richard Dayringer says, “Intellectual intimacy includes sharing the world of great ideas. It thrives in an atmosphere of freedom where spouses can express differences of opinion without fear of being ridiculed (Dayringer, 2000, p. 17).” The final type of intimacy is spiritual intimacy (Kelly, 2005). Mr. Kelly says, “Spiritual intimacy is the rarest and the most elusive form of intimacy (Kelly, 2005 p. 22).” This author does disagree with this aspect of Mr. Kelly’s argument about spiritual intimacy. He bases this as an intimacy between two people. However, it is this authors belief that spiritual intimacy can only be achieved through an acknowledgment and submission to the belief in God. Nevertheless, this author is in full agreement with Dr. Dayringer when he states, “Spiritual intimacy is the “We-ness” in sharing ultimate concerns (Dayringer, 2000, p. 17).”
Breaking Through the Intimacy Barriers
Dr. Paul Coleman outlines small obstacles to intimacy, then large obstacles and finally covers intimacy killers. Small obstacles to intimacy include fatigue, time together, and thinking there is always tomorrow. According to Dr. Coleman, fatigue is the number one obstacle to intimacy (Coleman, 2005). It is also important to point out that spending time with each other does not necessarily mean quality time. This is an excuse to not spend the quantity time that is required to nurture and grow in intimacy. Some bigger obstacles to intimacy include, “retaliation, contempt and unreliability and Dr. Coleman also states, “if you see any of these obstacles, watch out (Coleman, 2005, p. 28).” Dr. Dayringer discusses and identifies barriers to intimacy that is worth mentioning here. He lists seven different barriers. The first barrier is emotional immaturity. This can be further explained by a person not continuing with their crucial commitment to their parents, continuing to live as if they are single and not embracing the concept of giving and receiving. It’s all about their needs and their wants being fulfilled. Some even insist that their spouse must make them happy or they want to be taken care of. The second barrier to intimacy is no clear concept of their personal identity. These individuals rely on others to define who they are. This author experienced this and had the unrealistic expectation that his spouse would fulfill him. The Bible states that two people are to come together as one. The concept is not two halves coming together to make a whole, it is two wholes coming together to be of one mind and one body. The third barrier to intimacy is low self-esteem. This is a person who fears they are not worthy of love. Often very difficult to break through, these individuals believe they are unworthy of love. The fourth barrier to intimacy is guilt. Generally, this is guilt over past actions before marriage, which could include their sexual past as well as what was done to them against their will as children. This author can identify with this area, having experienced sexual abuse. The negative thought patterns that ensue could include, “I deserve this,” or “If I was only good enough this wouldn’t have happened.” The fifth barrier to intimacy is substitution of counterfeit intimacy. This is when a person seeks intimacy and love through sexual manipulation. This author also struggled in this area when becoming sexually active. Sex was thought to be an expression of love and he could not understand why the other person did not love him back the same way. This could lead to having multiple partners and having the mentality that the grass is greener on the other side. The sixth barrier to intimacy is chronic business. This can be seen by observing the workaholic. Generally, this person does not seek intimacy with people. Their intimacy is wrapped in the accumulation of wealth or in materialism. It is through material things that they feel fulfilled, that they have a purpose. Before receiving counseling and group work, this author also struggled with materialism as a method of feeding his self worth. The seventh and final barrier to intimacy is the mishandling of anger emotions which include resentment and hostility (Dayringer, 2000, p. 17,18). It is this author’s belief that dealing with resentments is key to any kind of recovery.
The Healing God of Intimacy
There are several areas to look at when dealing with the healing of the inner self. First we must deal with the fear associated with our blocked or hindered intimacy. Next, there must be some form of dealing with rejection in a healthy way. The next item is dealing with the feelings of worthlessness or negative thought patterns. Next, we must look at the shame and guilt accumulated over the lifetime. The next item is dealing with life’s insecurities, including any self-esteem issues. Another area is defilement, which is the allowing of worldly influences to dictate and rule over your life. The final area to deal with is hopelessness (Gardner, 2005). In this final area, it must be stressed that at this point of hopelessness there is a high possibility for a person to experience suicidal thoughts. It is recommended that this person seek counseling immediately. This author has worked in the area of addictions counseling for over three years and has seen many addicts come into a group counseling session without any hope of recovery. Dependent upon the group, there are several Christian 12-step groups available in tackling the issue of hopelessness. Group therapy and group dynamics will be covered later in this paper.
The Counseling Session
There are several areas available for individuals to receive help overcoming addictions caused by past hurts and fears. The first that will be covered is group counseling, followed by individual counseling. It is again prudent to define exactly what group counseling is and what it entails. According to Dr. Clinton:
Group counseling and discipling involves being able to assemble clients into a working group with common goals and then to facilitate, guide, educate and challenge them to achieve individual and group goals. This includes teaching them to do the same kinds of things for others (Clinton & Ohlschlager, 2002, p. 70).
Clinton then demonstrates the Biblical basis for doing group work,
Human beings have three basic needs that can be dealt with most effectively in the context of a Christ-Centered group: (1) the need to be, (2) the need to belong and to have goals, and (3) the need to do something with regards to these goals (Clinton & Ohlschlager, 2002, p. 440).
This author’s personal experience with both individual and group counseling is what allowed the transformation of this individual to be able to experience love and intimacy for the first time in his life. The first area of recovery was conducted using individual counseling. Individual counseling was able to help this author see why he acted, reacted and conducted life as he did. The most important part of individual counseling involved re-education. There was no reference point for this author to gauge what normal intimacy was. In fact, relationships were considered superficial. There was no real connection because of fear and hurt that might be experienced. These are primary emotions that must be dealt with in the counseling session. When this author started to attend a Christian 12-step group called “Celebrate Recovery” even more progress was attained. This 12-step process in used not only for addictions, but is effective for any hurt, hang-up or habit as well. Many who start group work will come to understand that there are many layers to peel away to be able to deal with the soft meaty inside. It is what this author likes to call “the true self.” This can be illustrated with an onion. In order to get at the true inner self, there must be a peeling of the layers, which could represent, addiction, resentment, bitterness, abandonment, or rejection, just to mention a few. The twelve steps are as follows:
1. We admitted we were powerless over our addictions and compulsive behavior; that our lives had become unmanageable.
2. We came to believe that a power greater than ourselves could restore us to sanity.
3. We made a decision to turn our life and our will over to the care of God.
4. We made a searching and fearless moral inventory of ourselves.
5. We admitted to God, to ourselves, and to another human being, the exact nature of our wrongs.
6. We were entirely ready to have God remove all these defects of character.
7. We humbly asked Him to remove all our short comings.
8. We made a list of all persons we had harmed and became willing to make amends to them all.
9. We made direct amends to such people whenever possible, except when to do so would injure them or others.
10. We continued to take personal inventory and when we were wrong, promptly admitted it.
11. We sought through prayer and meditation to improve our conscious contact with God, praying only for knowledge of His will for us and the power to carry that out.
12. Having had a spiritual experience as the result of these steps, we tried to carry this message to others, and practice these principles in all our affairs (Baker, 2007 p. xi, xii).
In order to fully understand and appreciate the power of group therapy it is important to explore why the group works. First, it supplies a safe place for a person to share the most intimate part of their lives. It allows a person to experience boundaries, sometimes for the first time. It connects people on an intimate level due to the safety of sharing in the group setting. This is accomplished through the active listening of the entire group and it allows people to open up emotionally in a safe place.
To fully understand the 12 step process we can further examine the acronym
R-E-C-O-V-E-R-Y.
The R is the addict must realize they are not God. The addict must admit they are powerless to control their tendencies to do the wrong thing and their lives have become unmanageable. The E is the addict must earnestly believe that God exists, that they matter to Him, and that He has the power to help them recover. The C is consciously choose to commit their life and their will to Christ’s care and control. The O is openly examine and confess their faults to God, to themselves, and to someone they trust. The V is voluntarily submit to every change God wants to make in their life and humbly ask Him to remove their character defects. The second E is evaluate all their relationships. Offer forgiveness to those who have hurt them and make amends for harm they have caused others, except when to do so would harm them or others. The second R is reserve a daily time with God for self-examination, Bible reading, and prayer in order to know God and His will for their lives and gain the power to follow His will. The Y is yield themselves to be used by God to bring this Good News to others, both by their example and by their words (Baker, 2007, p. xiii ).
There are several key steps in the 12-step process. The first is coming out of denial, followed by submission to God. It is this author’s opinion that the most crucial of these steps are steps four and five. This identifies core problems with the individual. These steps identify resentments that they have held onto all their lives. It then identifies what affect it had on them, which could include self-esteem, personal relations, security or sexual relations. The next part of this step identifies where you were wrong and how you reacted to it. The final area reveals the fear associated with that resentment. The fifth step is what frees the individuals, this where they read to their sponsor their complete inventory. The important thing here is that this is considered a forgiveness process and a healing process and this step uses the scripture from James 5:16, “Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much (NASB Study Bible, 1999).”
For individual counseling it would be helpful to follow the following guidelines. Dr. Clinton, Hart and Ohlschlager recommend a seven step process.
Intake – communicate hope, reduce anxiety and promote confidence
Assessment – assess problems, goals and abilities
Gain Insight – Deepen understanding, develop trust
Yielding to His healing touch – communicate that only God can transform & heal them,
Active change (brief counseling for all) – change negative thinking, decisions they make, pinpoint the end of the counseling and their end goals.
Transformative change (long-term therapy for some) – experience deep healing, and core character changes. If client leaves they can continue with what was taught.
Counseling as discipleship – The discipleship process will ultimately bring total restoration through the power of God. This would be a good time to teach the client spiritual disciplines (i.e. Bible reading, prayer, fasting). (Clinton, T., Hart, A., & Ohlschlager, G., 2005, p. 83-85).
Works Cited
Baker, J. (2007). Celebrate Recovery - Advanced Leadership Training Guide. Lake Forest: Purpose Driven Publishing.
Baker, J. (2007). Celebrate Recovery Bible. Grand Rapids: Zondervan.
Coleman, P. (2005). Intimacy. New York: Alpha Books.
Clinton, T., & Sibcy, G. (2006). Why You Do The Things You Do: The Secret to Healthy Relationships. Nashville: Thomas Nelson Inc.
Clinton, T., & Ohlschlager, G. (2002). Competent Christian Counseling. Colorado Springs: WaterBrook Press.
Clinton, T., Hart, A., & Ohlschlager, G. (2005). Caring for People God's way. Nashville: Thomas Nelson Inc.
Dayringer, R. (2000). Life Cycle. Binghampton: Haworth Pastoral Press.
Gardner, T. (2005). Healing the Wounded Heart. Shippensburg: Destiny Image Publishers, inc.
Gartner, R. B. (2001). Betrayed as Boys. New York: Guilford Publications, inc.
Katherine, A. (1996). Anatomy of a Food Addiction. Berkeley: PGW.
Kelly, M. (2005). The Seven Levels of Intimacy. New York: Simon & Schuster.
Myers, D. G. (2007). Psychology Eighth Edition. New York: Worth Publishers.
NASB Study Bible. (1999). Grand Rapids: Zondervan.
Wednesday, September 17, 2008
The Progressive Persecution of the First Century Church by the Sanhedrin Part 2
Persecution of the Apostles and Lay Leaders
Before we look at the direct persecution of the Apostles and leaders, let us look first at the reason for the persecution in the form of Jesus Christ of Nazareth. The Pharisees objected more strongly to Christ and His teachings than any other religious or secular group in Israel.7 In Acts chapters 3 and 4 we find Peter and John going to the temple to pray, where they are confronted by a lame beggar. Peter tells the man to arise and walk by the power of Jesus and he immediately jumps up and is dancing and jumping around praising and worshiping God. Peter then asks everyone that witnessed this miracle why they marvel over this and proceeds to give his first sermon. Peter and John are seized by the Sadducees, the priests and the temple commander. At this point council concede that a true miracle has occurred, because this man was known and there was testimony that he was lame from birth.[1] This miracle shook the Sadducean theology to the core. At this point the council could have rendered many different verdicts in this case, but they chose to command the Apostles from doing the only thing they could not stop doing. They were to stop speaking the name of or spreading the teachings of Jesus. This was an area of clear disobedience to civil authority because it violated what God had instructed them to do. Before the apostles were released they were threatened to be quiet.[2] One explanation that I agree with as to why the apostles were not to use the name of Jesus is from Dr. Roy L. Laurin. He states, “When He was born (Jesus) He was given two names: first, Jesus, “because He shall save His people from their sins.” This is the name of the savior. Second, “Immanuel, God with us.” This is the name of deity. These two factors give power and authority to the use of the name of Jesus.”[3] In essence, by banning the name of Jesus the Apostles would lose the power and authority of the Holy Spirit. In Acts chapter 5 we find the Apostles back in the temple preaching and teaching in the name of Jesus. It is in chapter 5 we also find the warning from Gamaliel. Gamaliel was one of the most revered Pharisees (teacher of the law) and the top Jewish scholar of his time.[4] This passage brings us to two great lessons. The first, Gamaliel demonstrates for us that all Christians should be sober and under control. Secondly, committed believers must stand up against any heresy, cultic influences and attacks against fellow believers over minor matters.9
Stephen was the next person to be persecuted by the Sanhedrin. Stephen is also known as the first martyr, recorded in the New Testament scriptures. Although the Sanhedrin did not commit this atrocity directly, they were indirectly involved. Stephen was one of the seven chosen to pass out bread and distribute it among the Hellenistic Jews. The problem for Stephen came when he started to feed people the word of God.[5] He was brought before the council to make an account of what he was teaching and his wisdom surpassed all understanding. The final straw for the people present was when Stephen saw his vision of Jesus sitting at the right hand of God. The council and the Jews immediately rushed him, dragged him out of the city and stoned him to death.[6] I would like to point out some illegal actions that took place during the death of Stephen. The people of the council broke their own law. Even though this is considered to be heresy and is punishable by the death penalty, the law was clear in that they could not execute someone until the next day. They also violated Roman law. Roman law prohibited the council or any other governing body from allowing them to carry out capital punishment; this would disrupt the Pax Romana (Peace of Rome). Although the stoning would appear to have been mob driven, I think this may have been a ploy by the Sanhedrin to inflict the death penalty without repercussions from Rome. The stoning itself did appear to be a formal execution. According to Holman’s commentary most scholars believe that Saul did not just stand guard over the coats, he played some official role in the execution.[7] Stephen’s death occurred nearly eight years after the crucifixion of Jesus, dating his death around A.D. 35. The hate the people had for Jesus has now transferred to Stephen and will now transfer to anyone who professed Jesus as the Christ. The entire church or body of Christ is now under persecution from the Sanhedrin.[8]
Persecution of the Church
In Acts 8:3 we find Saul actively starting the persecution of the church by dragging off to prison both men and women who were Christians. Saul was born in Tarsus. This was a Roman blessed city, meaning the entire city had gained Roman citizenship. This happened several decades before Saul was born, but it afforded him and his family Roman citizenship with all the rights and privileges that come with that title. Saul, and perhaps some of his family, eventually makes Jerusalem their residence. Although Saul and his family were tent makers, Saul was following a career path to become a Pharisee. Saul even studied under the most prestigious scholar ever recognized, Gamaliel. The Pharisees were so obsessed with the Law of Moses that they created additional laws to help protect the written laws of Moses.[9]
In Acts Chapter 9, Saul is so zealous to rid the world of the heresy of the Christian theology he finally makes a request to the high priest and the council to pursue anyone involved with the movement at this point they are still called, “The Way.” They grant Saul a letter sending him to Damascus to bring back to Jerusalem any that belong to “The Way.”[10] Many of the Christians that were present in Jerusalem when Stephen was stoned had fled to seek refuge from the persecution. Saul’s sole mission at this point was to track down and bring back those who fled. This was perhaps to aide in the destruction and stopping of the spread of the Gospel message those believers carried. Saul’s efforts were pure and righteous in his sight. He saw the Christian movement as a treat to Judaism and Paul being a good Jew and a good Pharisee wanted to preserve the traditions of Judaism. [11] Perhaps the Holman commentary can better illustrate this. Tough and crafty, this young rabbi from Tarsus zealously wanted to exterminate Christians. He had no intention of letting the persecution of the church end with the death of Stephen and the expulsion of believers from Jerusalem. He obtained permission from the high priest and headed northeast to Damascus and Syria, intending to bring back as prisoners any Christians he might find. He had scheduled no random burning and looting but rather a sophisticated, officially authorized persecution.[12]
The final blow to the Sanhedrin was the conversion of their chief zealous persecutor Saul. Saul’s conversion on the road to Damascus can also be found in Chapter 9. Unfortunately this did not stop the persecution of the Church. We find that in Acts chapters 22 and 23 Paul, formally Saul stands before the Sanhedrin testifying about Christ being the messiah.
The End of the Sanhedrin
The final and great war against Rome in A.D. 66-73 not only destroyed the second temple, it reduced the Jewish people to the low status of provincials. This is the stripping away of their Roman Citizenship, but they are stilled obligated to pay their taxes and obey Roman law. This was the end of the political Sanhedrin causing all the leadership to fall to the religious Sanhedrin, making them the supreme authority. Unfortunately, at this point they had no political power at all in their own country. The Religious Sanhedrin now assumed not only the status but the name Sanhedrin exclusively. The religious Sanhedrin, also known as the court, became more and more of a religious academy. By the 2nd Century the religious Sanhedrin followed the political Sanhedrin into oblivion.[13]
Final Outlook
The Sanhedrin was necessary in the ultimate plan that God needed to fulfill His purpose. We may look back today and view the Sanhedrin as an evil entity, but my research had brought me to the conclusion that God used what was meant to be evil and do harm, to spread the Gospel message. Through the actions of the Sanhedrin, prophesies were fulfilled and Jesus proved with His life and works that He was the Son of God, The promised messiah. I am reminded of the scripture in Matthew 16:18, (Jesus)… Now I say to you that you are Peter (which means 'rock'), and upon this rock I will build My church, and all the powers of hell will not conquer it.
[1] NASB Study Bible. Grand Rapids: Zondervan, 1999
[2] Gangel, Kenneth O. Holman New Testament Commentary. Nashville: Broadman & Holman Publishers, 1998. (p.61, 79)
[3] Dr. Roy L. Laurin, Acts: Life in Action (Ohio, Findlay: Dunham Publishing Company, 1962) (p.95)
[4] Miller, Stephen M. Who's Who and Where's Where in the Bible. uhrichsville: Barbour Punblishing, Inc., 2004. (p.121)
[5] Miller, Stephen M. Who's Who and Where's Where in the Bible. uhrichsville: Barbour Punblishing, Inc., 2004.(p.358)
[6] NASB Study Bible. Grand Rapids: Zondervan, 1999
[7] Gangel, Kenneth O. Holman New Testament Commentary. Nashville: Broadman & Holman Publishers, 1998. (p.111)
[8] Chadwick, John Foxe and updated by Harold J. Foxe's Book of Martyrs.( Gainesville: Bridge-Logos, 2001). (p.5)
[9] Miller, Stephen M. Who's Who and Where's Where in the Bible. uhrichsville: Barbour Punblishing, Inc., 2004. (p.297)
[10] NASB Study Bible. Grand Rapids: Zondervan, 1999
[11] New Living Translation Application Study Bible. Wheaton: Tyndale House Publishers, Inc., 2004. (p.1834, 1837)
[12] Gangel, Kenneth O. Holman New Testament Commentary. Nashville: Broadman & Holman Publishers, 1998. (p.138)
[13] Charles F. Pfeiffer, Howard F. Vos, and John Rea, Wycliffe Bible dictionary. Peabody: Hendrickson publishers, Inc., 2005. (p.1522)
Before we look at the direct persecution of the Apostles and leaders, let us look first at the reason for the persecution in the form of Jesus Christ of Nazareth. The Pharisees objected more strongly to Christ and His teachings than any other religious or secular group in Israel.7 In Acts chapters 3 and 4 we find Peter and John going to the temple to pray, where they are confronted by a lame beggar. Peter tells the man to arise and walk by the power of Jesus and he immediately jumps up and is dancing and jumping around praising and worshiping God. Peter then asks everyone that witnessed this miracle why they marvel over this and proceeds to give his first sermon. Peter and John are seized by the Sadducees, the priests and the temple commander. At this point council concede that a true miracle has occurred, because this man was known and there was testimony that he was lame from birth.[1] This miracle shook the Sadducean theology to the core. At this point the council could have rendered many different verdicts in this case, but they chose to command the Apostles from doing the only thing they could not stop doing. They were to stop speaking the name of or spreading the teachings of Jesus. This was an area of clear disobedience to civil authority because it violated what God had instructed them to do. Before the apostles were released they were threatened to be quiet.[2] One explanation that I agree with as to why the apostles were not to use the name of Jesus is from Dr. Roy L. Laurin. He states, “When He was born (Jesus) He was given two names: first, Jesus, “because He shall save His people from their sins.” This is the name of the savior. Second, “Immanuel, God with us.” This is the name of deity. These two factors give power and authority to the use of the name of Jesus.”[3] In essence, by banning the name of Jesus the Apostles would lose the power and authority of the Holy Spirit. In Acts chapter 5 we find the Apostles back in the temple preaching and teaching in the name of Jesus. It is in chapter 5 we also find the warning from Gamaliel. Gamaliel was one of the most revered Pharisees (teacher of the law) and the top Jewish scholar of his time.[4] This passage brings us to two great lessons. The first, Gamaliel demonstrates for us that all Christians should be sober and under control. Secondly, committed believers must stand up against any heresy, cultic influences and attacks against fellow believers over minor matters.9
Stephen was the next person to be persecuted by the Sanhedrin. Stephen is also known as the first martyr, recorded in the New Testament scriptures. Although the Sanhedrin did not commit this atrocity directly, they were indirectly involved. Stephen was one of the seven chosen to pass out bread and distribute it among the Hellenistic Jews. The problem for Stephen came when he started to feed people the word of God.[5] He was brought before the council to make an account of what he was teaching and his wisdom surpassed all understanding. The final straw for the people present was when Stephen saw his vision of Jesus sitting at the right hand of God. The council and the Jews immediately rushed him, dragged him out of the city and stoned him to death.[6] I would like to point out some illegal actions that took place during the death of Stephen. The people of the council broke their own law. Even though this is considered to be heresy and is punishable by the death penalty, the law was clear in that they could not execute someone until the next day. They also violated Roman law. Roman law prohibited the council or any other governing body from allowing them to carry out capital punishment; this would disrupt the Pax Romana (Peace of Rome). Although the stoning would appear to have been mob driven, I think this may have been a ploy by the Sanhedrin to inflict the death penalty without repercussions from Rome. The stoning itself did appear to be a formal execution. According to Holman’s commentary most scholars believe that Saul did not just stand guard over the coats, he played some official role in the execution.[7] Stephen’s death occurred nearly eight years after the crucifixion of Jesus, dating his death around A.D. 35. The hate the people had for Jesus has now transferred to Stephen and will now transfer to anyone who professed Jesus as the Christ. The entire church or body of Christ is now under persecution from the Sanhedrin.[8]
Persecution of the Church
In Acts 8:3 we find Saul actively starting the persecution of the church by dragging off to prison both men and women who were Christians. Saul was born in Tarsus. This was a Roman blessed city, meaning the entire city had gained Roman citizenship. This happened several decades before Saul was born, but it afforded him and his family Roman citizenship with all the rights and privileges that come with that title. Saul, and perhaps some of his family, eventually makes Jerusalem their residence. Although Saul and his family were tent makers, Saul was following a career path to become a Pharisee. Saul even studied under the most prestigious scholar ever recognized, Gamaliel. The Pharisees were so obsessed with the Law of Moses that they created additional laws to help protect the written laws of Moses.[9]
In Acts Chapter 9, Saul is so zealous to rid the world of the heresy of the Christian theology he finally makes a request to the high priest and the council to pursue anyone involved with the movement at this point they are still called, “The Way.” They grant Saul a letter sending him to Damascus to bring back to Jerusalem any that belong to “The Way.”[10] Many of the Christians that were present in Jerusalem when Stephen was stoned had fled to seek refuge from the persecution. Saul’s sole mission at this point was to track down and bring back those who fled. This was perhaps to aide in the destruction and stopping of the spread of the Gospel message those believers carried. Saul’s efforts were pure and righteous in his sight. He saw the Christian movement as a treat to Judaism and Paul being a good Jew and a good Pharisee wanted to preserve the traditions of Judaism. [11] Perhaps the Holman commentary can better illustrate this. Tough and crafty, this young rabbi from Tarsus zealously wanted to exterminate Christians. He had no intention of letting the persecution of the church end with the death of Stephen and the expulsion of believers from Jerusalem. He obtained permission from the high priest and headed northeast to Damascus and Syria, intending to bring back as prisoners any Christians he might find. He had scheduled no random burning and looting but rather a sophisticated, officially authorized persecution.[12]
The final blow to the Sanhedrin was the conversion of their chief zealous persecutor Saul. Saul’s conversion on the road to Damascus can also be found in Chapter 9. Unfortunately this did not stop the persecution of the Church. We find that in Acts chapters 22 and 23 Paul, formally Saul stands before the Sanhedrin testifying about Christ being the messiah.
The End of the Sanhedrin
The final and great war against Rome in A.D. 66-73 not only destroyed the second temple, it reduced the Jewish people to the low status of provincials. This is the stripping away of their Roman Citizenship, but they are stilled obligated to pay their taxes and obey Roman law. This was the end of the political Sanhedrin causing all the leadership to fall to the religious Sanhedrin, making them the supreme authority. Unfortunately, at this point they had no political power at all in their own country. The Religious Sanhedrin now assumed not only the status but the name Sanhedrin exclusively. The religious Sanhedrin, also known as the court, became more and more of a religious academy. By the 2nd Century the religious Sanhedrin followed the political Sanhedrin into oblivion.[13]
Final Outlook
The Sanhedrin was necessary in the ultimate plan that God needed to fulfill His purpose. We may look back today and view the Sanhedrin as an evil entity, but my research had brought me to the conclusion that God used what was meant to be evil and do harm, to spread the Gospel message. Through the actions of the Sanhedrin, prophesies were fulfilled and Jesus proved with His life and works that He was the Son of God, The promised messiah. I am reminded of the scripture in Matthew 16:18, (Jesus)… Now I say to you that you are Peter (which means 'rock'), and upon this rock I will build My church, and all the powers of hell will not conquer it.
[1] NASB Study Bible. Grand Rapids: Zondervan, 1999
[2] Gangel, Kenneth O. Holman New Testament Commentary. Nashville: Broadman & Holman Publishers, 1998. (p.61, 79)
[3] Dr. Roy L. Laurin, Acts: Life in Action (Ohio, Findlay: Dunham Publishing Company, 1962) (p.95)
[4] Miller, Stephen M. Who's Who and Where's Where in the Bible. uhrichsville: Barbour Punblishing, Inc., 2004. (p.121)
[5] Miller, Stephen M. Who's Who and Where's Where in the Bible. uhrichsville: Barbour Punblishing, Inc., 2004.(p.358)
[6] NASB Study Bible. Grand Rapids: Zondervan, 1999
[7] Gangel, Kenneth O. Holman New Testament Commentary. Nashville: Broadman & Holman Publishers, 1998. (p.111)
[8] Chadwick, John Foxe and updated by Harold J. Foxe's Book of Martyrs.( Gainesville: Bridge-Logos, 2001). (p.5)
[9] Miller, Stephen M. Who's Who and Where's Where in the Bible. uhrichsville: Barbour Punblishing, Inc., 2004. (p.297)
[10] NASB Study Bible. Grand Rapids: Zondervan, 1999
[11] New Living Translation Application Study Bible. Wheaton: Tyndale House Publishers, Inc., 2004. (p.1834, 1837)
[12] Gangel, Kenneth O. Holman New Testament Commentary. Nashville: Broadman & Holman Publishers, 1998. (p.138)
[13] Charles F. Pfeiffer, Howard F. Vos, and John Rea, Wycliffe Bible dictionary. Peabody: Hendrickson publishers, Inc., 2005. (p.1522)
Monday, September 15, 2008
The Progressive Persecution of the First Century Church by the Sanhedrin Part 1
Historical Facts: A Study of the Book of Acts
The Sanhedrin is translated into English as council. It is believed the Sanhedrin was officially formed during the centuries between the testaments or the 400 years of silence.[1] It consisted of 71 members and was presided over by the high priest or king. This would date back to old testament times referencing Numbers 11:16, The LORD therefore said to Moses, "Gather for Me seventy men from the elders of Israel, whom you know to be the elders of the people and their officers and bring them to the tent of meeting, and let them take their stand there with you. [2]
The Sanhedrin consisted of two separate parties: the Sadducees and the Pharisees. The Sadducees and the Pharisees can also be viewed as a political Sanhedrin and a religious Sanhedrin. The political Sanhedrin was chosen by the high priest or the king and there is no indication in ancient documents on how they were chosen. The people chosen were most likely friends of the high priest or king and came from the Levitical priesthood. This council was not a permanent entity, but was convened only in cases that demanded their attention. The council had the power to produce a verdict on any case but had no power to impose capital punishment. Capital punishment could only be implemented by Roman authorities. The second party was the Religious Sanhedrin. The religious Sanhedrin members were the highest court, similar to the U.S. Supreme Court. They would only hold trials on cases that were violating Jewish religious and criminal law. [3] These two councils of the Sanhedrin were concerned with two different areas. The political portion was concerned with secular issues, while the religious council dealt with enforcing the law of the Pentateuch. We can see these two groups broken down to the Sadducees who would be considered the secular party and the Pharisees considered the religious party.
One final observation, according to F.F. Bruce a Sadducee could not become a Christian without first abandoning many of their theological beliefs. A Pharisee could become a Christian and remain a Pharisee. However, a Sadducee could become a Pharisee then become a Christian.[6]
Pharisees
The word Pharisee is a Hebrew word meaning to divide or separate, which could be translated as the separated ones. The word Pharisee and its translation could be pertaining to being separate from the sinfulness and uncleanliness of this world or they purposely separated themselves to study and interpret the law. The Pharisees were the authors of the two fold law, both oral and written. [7] The Pharisees were also very popular with the people of Israel.
The Pharisees had adopted a strong nationalistic or patriotic posture and their only concern was the defense of the law. We can tell by scriptures that they despised the Romans and their rules. Their basic theology included the belief in the bodily resurrection of the dead. They believed in the authenticity of angels and demons. They were also missionary minded seeking the conversion of the gentiles. They believed that God was concerned with and intervened in the lives of people who worshiped Him. They also believed that each person had the right to choose, therefore each person was responsible for their own actions and the way they lived their lives. The Pharisees were monotheistic, which means that they believed in only one God.7
[1] Chad Brand, Charles Draper, Archie England. Holman Illustrated Bible Dictionary. Nashville: Holman Bible Publishers, 2003.(p.1445)
[2] NASB Study Bible. Grand Rapids: Zondervan, 1999
[3] Charles F. Pfeiffer, Howard F. Vos, and John Rea, Wycliffe Bible dictionary. Peabody: Hendrickson publishers, Inc., 2005. (p.1520)
[4] Chad Brand, Charles Draper, Archie England. Holman Illustrated Bible Dictionary. Nashville: Holman Bible Publishers, 2003.(p.66,67)
[5] Matthew Henry, Matthew Henry’s Commentary On the Whole Bible, Vol. 5 (Hendrickson Publishers, Inc. 1991) (p.642)
[6] Bruce, F.F. The Book of Acts. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988. (p.428)
[7] Chad Brand, Charles Draper, Archie England. Holman Illustrated Bible Dictionary. Nashville: Holman Bible Publishers, 2003.(p.917)
The Sanhedrin is translated into English as council. It is believed the Sanhedrin was officially formed during the centuries between the testaments or the 400 years of silence.[1] It consisted of 71 members and was presided over by the high priest or king. This would date back to old testament times referencing Numbers 11:16, The LORD therefore said to Moses, "Gather for Me seventy men from the elders of Israel, whom you know to be the elders of the people and their officers and bring them to the tent of meeting, and let them take their stand there with you. [2]The Sanhedrin consisted of two separate parties: the Sadducees and the Pharisees. The Sadducees and the Pharisees can also be viewed as a political Sanhedrin and a religious Sanhedrin. The political Sanhedrin was chosen by the high priest or the king and there is no indication in ancient documents on how they were chosen. The people chosen were most likely friends of the high priest or king and came from the Levitical priesthood. This council was not a permanent entity, but was convened only in cases that demanded their attention. The council had the power to produce a verdict on any case but had no power to impose capital punishment. Capital punishment could only be implemented by Roman authorities. The second party was the Religious Sanhedrin. The religious Sanhedrin members were the highest court, similar to the U.S. Supreme Court. They would only hold trials on cases that were violating Jewish religious and criminal law. [3] These two councils of the Sanhedrin were concerned with two different areas. The political portion was concerned with secular issues, while the religious council dealt with enforcing the law of the Pentateuch. We can see these two groups broken down to the Sadducees who would be considered the secular party and the Pharisees considered the religious party.
Sadducees
The Sadducees did not hold power because of their political influence, but their power was from controlling most of the wealth. They collaborated with Roman authorities which provided them many material advantages. Being concerned with the secular part of their nation, their theology was less important to them than their place and position which brought about much conflict between them and the Pharisees.[4] The Sadducees did not believe in the resurrection and they also did not believe in a personal messiah, but they believed in an ideal of a messiah. This can be illustrated when they were testing Jesus in Luke 20:27-40. They were trying to challenge Jesus on the theology of the resurrection with a trick question. Jesus redirects their theology and their misinterpretation of the scripture proving that God is a God of the living and not the dead by using the account with Moses and the burning bush. Matthew Henry has a great interpretation of this scripture. “The Sadducees deny that there is any resurrection, any future state, so anastasis (pertaining to the resurrection of the dead) may signify; not only no return of the body to life, but no continuance of the soul in life, no world of spirits, no state of recompense and retribution for what was done in the body.” According to Matthew Henry, the Sadducees caused a weakening of people’s faith in the doctrine of the resurrection if not in their entire faith based system. [5] This sounds very familiar with the arguments that are made today by Atheists and Agnostics. It is easier to deny an afterlife for the simple fact they may have to face God on the Day of Judgment, so they will not have to make an account for what they have done or how they lived their lives.One final observation, according to F.F. Bruce a Sadducee could not become a Christian without first abandoning many of their theological beliefs. A Pharisee could become a Christian and remain a Pharisee. However, a Sadducee could become a Pharisee then become a Christian.[6]
Pharisees
The word Pharisee is a Hebrew word meaning to divide or separate, which could be translated as the separated ones. The word Pharisee and its translation could be pertaining to being separate from the sinfulness and uncleanliness of this world or they purposely separated themselves to study and interpret the law. The Pharisees were the authors of the two fold law, both oral and written. [7] The Pharisees were also very popular with the people of Israel.
The Pharisees had adopted a strong nationalistic or patriotic posture and their only concern was the defense of the law. We can tell by scriptures that they despised the Romans and their rules. Their basic theology included the belief in the bodily resurrection of the dead. They believed in the authenticity of angels and demons. They were also missionary minded seeking the conversion of the gentiles. They believed that God was concerned with and intervened in the lives of people who worshiped Him. They also believed that each person had the right to choose, therefore each person was responsible for their own actions and the way they lived their lives. The Pharisees were monotheistic, which means that they believed in only one God.7
[1] Chad Brand, Charles Draper, Archie England. Holman Illustrated Bible Dictionary. Nashville: Holman Bible Publishers, 2003.(p.1445)
[2] NASB Study Bible. Grand Rapids: Zondervan, 1999
[3] Charles F. Pfeiffer, Howard F. Vos, and John Rea, Wycliffe Bible dictionary. Peabody: Hendrickson publishers, Inc., 2005. (p.1520)
[4] Chad Brand, Charles Draper, Archie England. Holman Illustrated Bible Dictionary. Nashville: Holman Bible Publishers, 2003.(p.66,67)
[5] Matthew Henry, Matthew Henry’s Commentary On the Whole Bible, Vol. 5 (Hendrickson Publishers, Inc. 1991) (p.642)
[6] Bruce, F.F. The Book of Acts. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988. (p.428)
[7] Chad Brand, Charles Draper, Archie England. Holman Illustrated Bible Dictionary. Nashville: Holman Bible Publishers, 2003.(p.917)
Sunday, September 14, 2008
Sharing your Faith
What were the circumstances surrounding your conversation with the unbelieving person when you presented the gospel to him/her.
Recently, I was called to repair a nuclear camera. I finished the repair quickly and had some time so I asked my client to have lunch with me. We have not seen each other for several years so I started to ask him personal questions about his girlfriend and he told me they broke up. I decided to listen to him and asked him what happened. After several minutes of listening he stated that all women where out for one thing, his money. I told him that he probably would continue to meet women like that if he looked for a woman at a bar, like he has been doing. He said there was nowhere else to look and I said how about church?
What was the reaction (questions/comments/statements) of the Unbeliever?
His reaction was not what I expected. He started to voice objections about the church. He said the Bible wasn’t accurate and I walked him through what I knew about the accuracy of the Bible. I then asked him if he thought he was a good person. He said yes and I asked him if I could ask him a few questions to see if that was true and said I could. I walked him through 3 of the 10 commandments and he admitted that he was a lying, thieving, adulterer at heart. During these questions he voiced several other objections regarding hypocrites in the church. I agreed with him that there were a lot of people who did not live the life of a true Christian. I then redirected him back to the important questions. I asked if he was judged by those standards (Ten Commandments) would he be found guilty or innocent. I then presented what Jesus did for him so he would not have to go to hell.
What did you do/say to the person in light of the person’s reaction to your presentation of the Gospel?
After presenting the entire gospel to him. He thanked me for taking the time to talk with him. He then told me that he would start reading the Bible. I suggested that he start in the book of Romans then start reading the first four books of the Bible. He told me that there was a new church that was opening up near his house and he said that he would go to this church to see if he liked it. Since my witnessing encounter with my client, I have spent time in prayer for the Holy Spirit to minister to him and bring him into the full knowledge of Christ. I plan on doing a follow-up with him the next time I am there working.
Recently, I was called to repair a nuclear camera. I finished the repair quickly and had some time so I asked my client to have lunch with me. We have not seen each other for several years so I started to ask him personal questions about his girlfriend and he told me they broke up. I decided to listen to him and asked him what happened. After several minutes of listening he stated that all women where out for one thing, his money. I told him that he probably would continue to meet women like that if he looked for a woman at a bar, like he has been doing. He said there was nowhere else to look and I said how about church?
What was the reaction (questions/comments/statements) of the Unbeliever?
His reaction was not what I expected. He started to voice objections about the church. He said the Bible wasn’t accurate and I walked him through what I knew about the accuracy of the Bible. I then asked him if he thought he was a good person. He said yes and I asked him if I could ask him a few questions to see if that was true and said I could. I walked him through 3 of the 10 commandments and he admitted that he was a lying, thieving, adulterer at heart. During these questions he voiced several other objections regarding hypocrites in the church. I agreed with him that there were a lot of people who did not live the life of a true Christian. I then redirected him back to the important questions. I asked if he was judged by those standards (Ten Commandments) would he be found guilty or innocent. I then presented what Jesus did for him so he would not have to go to hell.
What did you do/say to the person in light of the person’s reaction to your presentation of the Gospel?
After presenting the entire gospel to him. He thanked me for taking the time to talk with him. He then told me that he would start reading the Bible. I suggested that he start in the book of Romans then start reading the first four books of the Bible. He told me that there was a new church that was opening up near his house and he said that he would go to this church to see if he liked it. Since my witnessing encounter with my client, I have spent time in prayer for the Holy Spirit to minister to him and bring him into the full knowledge of Christ. I plan on doing a follow-up with him the next time I am there working.
Sunday, September 7, 2008
Two major paradigms for reading Romans: The Reformation approach: The New Perspective.
I have to admit that the teaching of the two major paradigms in Romans mentioned by Douglas Moo made me think in different terms; in fact as he put it, I am able to look at these teachings from a different lens. I was guilty of looking at the book of Romans and applying it to today’s needs and putting into today’s context. This course has taught me to look at this book from a different point of view. This is a letter that was written to the early Roman church. So I am now applying this to what Romans is really about. It is also important to look at what a paradigm is.
Select image f
or more information about Douglas Moo
The definition for paradigm is: A set of assumptions, concepts, values, and practices that constitutes a way of viewing reality for the community that shares them, especially in an intellectual discipline.[1]
The two different approaches to reading the letter of Romans is the Reformation approach and the New Perspective approach. The reformation approach which focuses on individual salvation and it assumes Jewish legalism. Whereas, the New Perspective approach focuses on people, groups, and a view called conventional nominism. To define this better the Jewish people saw no need for salvation because they thought they were protected by the law and the fact they have a covenant with God. Therefore they are saved because they are Jews who belong to this covenant. Paul’s problem with this approach is that it left no room for the gentiles in their plan of salvation.[2]
I made an interesting note as I read through the scriptures and the writings from Douglas Moo. The Jews were supposed to be the light to the rest of the world, to draw all men to God. They were given the scripture, also known as the oracles. It would seem that the Jews horded this and wouldn’t not give it back to the world.
In the New Perspective approach we can see a paradigm shift; this is a change in a model or pattern that has been universally accepted.[3] This method is more widely accepted by modern scholars. This approach encourages reading the letter of Romans from a different angle. This fresh look at this letter includes being justified by God was no longer identified with just the Jews and the covenant. It was freely given by God to all men, both Jew and gentile. I would like to point out that neither interpretation is wrong or right, but in order to apply the teachings of this book to our present day life, we must understand it in the context that it was originally intended for.
[1] (Answers.com 2008)
[2] (Moo 2002)
[3] (Answers.com 2008)
Select image f
or more information about Douglas MooThe definition for paradigm is: A set of assumptions, concepts, values, and practices that constitutes a way of viewing reality for the community that shares them, especially in an intellectual discipline.[1]
The two different approaches to reading the letter of Romans is the Reformation approach and the New Perspective approach. The reformation approach which focuses on individual salvation and it assumes Jewish legalism. Whereas, the New Perspective approach focuses on people, groups, and a view called conventional nominism. To define this better the Jewish people saw no need for salvation because they thought they were protected by the law and the fact they have a covenant with God. Therefore they are saved because they are Jews who belong to this covenant. Paul’s problem with this approach is that it left no room for the gentiles in their plan of salvation.[2]
I made an interesting note as I read through the scriptures and the writings from Douglas Moo. The Jews were supposed to be the light to the rest of the world, to draw all men to God. They were given the scripture, also known as the oracles. It would seem that the Jews horded this and wouldn’t not give it back to the world.
In the New Perspective approach we can see a paradigm shift; this is a change in a model or pattern that has been universally accepted.[3] This method is more widely accepted by modern scholars. This approach encourages reading the letter of Romans from a different angle. This fresh look at this letter includes being justified by God was no longer identified with just the Jews and the covenant. It was freely given by God to all men, both Jew and gentile. I would like to point out that neither interpretation is wrong or right, but in order to apply the teachings of this book to our present day life, we must understand it in the context that it was originally intended for.
[1] (Answers.com 2008)
[2] (Moo 2002)
[3] (Answers.com 2008)
Saturday, September 6, 2008
Is there tension between what Paul and James teach?
The argument that Paul makes in these passages is justification by works verses justification by faith (grace). Paul uses Abraham as a basis for his contrast between these two beliefs. I particularly like what Thomas Schreiner says,
The last area to look at is the contrast between Romans 3 and 4 and James 2. James, in the previous chapters, has already acknowledged the saved by faith principle. I personally do not feel that there is any contention between what Paul has written and what James has written. John MacArthur has a great commentary on this area of James. James is not talking about saving works here. He is referring to faith is living or dead. This tests our actual faith in God and if we are obeying God’s word. The works to which he is referring to is demonstrating a Godly nature? James is not disputing the importance of faith he is merely showing that saving faith can be just an intellectual exercise, which would be missing the key ingredient of actively obeying God’s word. James is showing us that there are two types of faith, living faith that saves and dead faith that doesn’t. [2]
1 Moo, Douglas J. Encountering The Book of Romans. Grand Rapids: Baker Academic, 2002. (pg. 93)
2MacArthur, John. The MacArthur Bible Commentary. Nashville: Thomas Nelson, Inc., 2005. (pg. 1187, 1888)
“Now in salvation history the saving righteousness of God has been manifestedPaul could build his case by using two prominent figures from the Old Testament, Abraham and David. Paul contrasts Abraham’s righteousness to his faith, not by his works. Douglas Moo puts this into a better way of understanding this passage. Works creates an obligation to the one who is working. For example, as an employee we work for our reward of a paycheck and our employer is now obligated to present you your wages for the obligation of you working for them. The problem with this is God is not obligated to anyone. He cannot be under obligation to any human being. Now the flip side is faith. It is by faith that we humbly accept this gift which then brings us under obligation to God for this gift of faith by grace. My conclusion or interpretation is that this passage brings us into the fullness of God’s plan for our salvation and clarifies what needs to be done for us to receive salvation. That it is only available by faith and you cannot work your way into heaven.[1]
apart from the works of the law.”
The last area to look at is the contrast between Romans 3 and 4 and James 2. James, in the previous chapters, has already acknowledged the saved by faith principle. I personally do not feel that there is any contention between what Paul has written and what James has written. John MacArthur has a great commentary on this area of James. James is not talking about saving works here. He is referring to faith is living or dead. This tests our actual faith in God and if we are obeying God’s word. The works to which he is referring to is demonstrating a Godly nature? James is not disputing the importance of faith he is merely showing that saving faith can be just an intellectual exercise, which would be missing the key ingredient of actively obeying God’s word. James is showing us that there are two types of faith, living faith that saves and dead faith that doesn’t. [2]
1 Moo, Douglas J. Encountering The Book of Romans. Grand Rapids: Baker Academic, 2002. (pg. 93)
2MacArthur, John. The MacArthur Bible Commentary. Nashville: Thomas Nelson, Inc., 2005. (pg. 1187, 1888)
Subscribe to:
Posts (Atom)