Tag Archives: Religion & Spirituality

August 12, 2011 · 3:32 pm

Happiness: Guilt, Criticism, and Projection


Happiness: Guilt, Criticism, and Projection

An interesting thing that I have noticed about people who feel guilty is that they are not very happy and that they invest a huge amount of energy trying to hide– cover up painful or guilty experiences from being known.  Quite often, all of the efforts to hide something– not apparent on the surface has the opposite effect.  In stead of covering up guilt, it is like wearing a badge that says, “I am guilty”.  It does not take a psychologist to figure out that a person who engages in constant criticism of others is a demonstrating a behavior cue that points to unresolved guilt.  Often, the person who is constantly calling attention, implying, suggesting others weaknesses or faults may be shining a light upon something that obviously is wrong and unresolved in the accuser.

Good Guilt v. Bad Guilt

Developmentally, guilt is an emotional warning sign that most people learn during normal childhood social development.  Guilt’s purpose is to let us know when we have done something wrong—to keep life balanced.  Good guilt operates to help us develop a better understanding about bad choice and danger in our personal behavior.  Therefore healthy expressions of guilt prompts a person examine and to re-examine behavior to prevent making the same mistake twice.  Indeed, an examination of the pathology of unresolved guilt reveals negative perceptions of what others do that triggers distorted schemas, paralyzing emotions, and distorted reactions connected to a distorted sense of self that acts like a mirror reflecting what is not seen by others and known by the accuser.  Unfortunately, misunderstood and unresolved guilt leads to depression, anxiety, and frustration that is projected on someone else rather than becoming a positive force toward change or improvement.  Guilt is normally a negative focus coming from a perception of self that moralizes what others are doing and says, “I am a bad person.  I cannot bear myself.  I am unworthy.”

 

Internalized Guilt brings Externalized Behavior

Often I have said that “the things that we notice and hate about others and that we criticize so passionately, is connected to what we hate about ourselves.  Carl Jung said, “Knowing your own darkness is the best method for dealing with the darkness’s of other people” Unfortunately, the guilt ridden accuser does not understand that criticism is a window into their own darkness.  Often, behavior is hidden so well beneath misdirected concern shared as a concern with confidants, family, friends that infers perceived wrongdoing.  What is really happening is that the guilty accuser uses inference to project their own secretive guilty behaviors on their mirror.  Unfortunately, many of the things that people feel so deeply and are so offensive –we speak so loudly, passionately, so convincingly about point back to self-perception embedded within the neurotic guilt.  Indeed, the ability of guilt to subconsciously influence how perceptions, beliefs, and beliefs about what is seen should not be underestimated, nor ignored.  For instance, in a perfect world of a developing infant, doing, something “bad” is equivalent to murdering all that is good.  As the child develops with a lived-experience of shame, performance based acceptance, and guilt ridden feelings, the inability to dispel the gnawing sense of guilt results in the child owning misunderstood feelings about guilt and he/she enters an “adult– normal society.”  In the adult world, the normal is distorted by the abnormal thinking from development filtered by a perception of life that skewed by feelings of guilt, low self-esteem, and projection.  What happens: the guilt that has been internalized, misunderstood, and unresolved is externalized in projecting behavior toward others when something is seen that feels like the internalized guilt. Then, undigested guilt triggers the guilt-projection system that regurgitates what feels like concern, looks like righteousness, demonstrating rescuing behavior upon others, while calling attention to what is hidden beneath the surface– unresolved guilt that wants to be discovered.

Psychological ProjectionCriticism and Conversations with Guilty People

When I listen to people’s conversations, it sounds like there is something not being said, but is implied.  Quite often it is what is not being said that is more important than what is being said.  For instance, when person helps someone with a situation and someone else gives the pretense of being helpful and recurrent suggestions come up about another person’s faults or problems or even a constant disdain for a particular act, at is the real issue in the conversation?  On the one hand, it may be a person who simply is genuinely concerned, but on the other hand it may be a semantically expressed language cue it that says the person talking is struggling with and projecting internalized guilt.   It makes me wonder if the concerned person really feels guilty about their own internal struggle or particular behavior that no one knows about.   While serving as a pastor, I have had those who felt duty bound to inform me about how certain people are living and taking advantage of their leadership positions and using others.  What is common to all of these conversations is that they are people who represent themselves as crusaders of right, justice, and truth is that they are guilt-ridden people who try to guilt others into conformity and want someone to take up their cause.  Personally, I think about this activity as the subtle work of Satan who is guilty and accuses others of what he is guilty of.  In the book of Revelation Satan is depicted as the one who slanders the innocent and in reality is the one who is guilty.  Therefore, a critical question about this kind of accusation and speculation is motivation.  At this point, a question important to ask is what lies beneath suspicion and why this behavior is happening at this moment?  It may be that there is really a problem that needs to be addressed, but what is the real problem? Consequently, the essential question is why do some people see things that are really not there and act on beliefs that have no substance, evidence, or possess any real real desire to help?  One answer may be that some people have a need to rescue others from what they believe is “bad behavior” because there is strongly embedded guilt that says how bad a person actually feels about self and is motivating criticism, i.e., –the person sees their own failure in the acts of others.  The effort to direct attention to someone else may simply be transference:  an effort to vicariously fix something that feels very wrong in their own life by self incriminating projection of guilt on others. … Neurotic Guilt.

Why does one person believe they are doing right by making someone else guilty– warning, judging, evaluating, devaluing, and invalidating the other persons?

The Voice of Guilt is Saying What?

When a person engages in this kind of destructive inference, crusading to gain support from others, what is the core issue in the accusation? According to Sigmund Freud, it may be projection, which is a psychological defense mechanism whereby one “projects” one’s own undesirable thoughts, motivations, desires, and feelings onto someone else.  Projection is one of the defense mechanisms identified by Freud that is used when someone feels threatened or feels afraid of their own impulses–, so the accuser attributes these impulses to someone else.  What is apparent among people, who make it their life’s mission to constantly criticize without sound reasoning and responsible approaches to relationships with others, is that the critic has an unresolved problem.  It is guilt– the feeling– that comes to the surface when something witnessed in others –a trigger activates  recognition of a feeling associated with a past behavior — “a been there done that experience.”  An important revelation  about constant accusing  is that recurring critical activity may be an open confession of unresolved feelings of guilt and self-esteem issues that are being attributed to someone else.

The Blame Game and What is Really Being Said

Throughout the history of the human race it is well documented that people have been struggling with guilt while denying responsibility.  The Bible records the story of creation when, Adam and Eve sinned; then, made leaves to cover up while knowing what they had done wrong.  Obviously, they did not want to take responsibility for what had happened. Therefore, the response of Eve was to pass the blame on, “it is the serpent that caused the evil act. “  The response of Adam was that it is the woman that you gave me Lord.  Guilt makes people project cover up because they are ashamed and understand that something is wrong and needs fixed.  Guilt makes people accuse because drawing attention to others behavior deflects attention away from the self –the guilty party.  Also, the fear of being exposed motivates people to project judgment for wrong doing upon someone else. Projecting guilt and packaging it in  criticism is a way of verbalizing how deeply perceptions of right and wrong— good and bad affects feelings of personal well being and personal security of the acuser.    Something to think about is that as long as attention is focused on what is wrong, what is being hidden, energy cannot be focused upon what is possible or what can make life effective, nor can you be happy.   Chaplain Murrill 04/27/2012

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· 1:13 pm

Spirituality: Jesus the Church, Evangelism, Discipleship, and Multiculturalism


spirituality shelf

Which Books are You Reading?

Albert Mohler (2010) said, “As the period of emerging adulthood grows longer, young people are becoming more alienated spiritually.”  Mohler’s statement raises questions about what is occurring in 21st century within beliefs about spirituality. It is apparent that there is a significant departure from the views held by evangelical Christians who have had a predominate voice in shaping opinions in earlier generations. A good question to ask is who or what is influencing the views of this emergent generation and will evangelical Christian maintain their ability to influence this generation?

For social theorists this might be a developmental stage of an evolving culture.  If they are correct what can be understood about the process and what is important to understand? Within the discipline of psychology, there is a principle taught in life–stage theory that every period of life has an identity crisis and skill development must occur that enables a successful transition to  face the responsibilities of the next period of existence.   The theory purports that there is a natural development process that contributes to being able to engage with life and have efficacious responses in the challenges that are a part of the experience of life.  This an interesting analogy to make about how culture is developing, but what is the result of the process?

The results are portrayed in a fundamental gap between generations and that the distinctive beliefs of the past have not been articulated in a way that demonstrates a connection between what has been believed about matters of faith, morality, and God and what is believed now.  One of the questions may be have we advanced as a culture in the view about spirituality? Consider the views of the past generation about spirituality.  Is the earlier better informed than the present?  If so, has the view of the past informed, equipped, the present generation with the essential skills to enter a new time, face different responsibilities-challenges?

Could it be that Spirituality in America is in need of family systems therapy?

Apparently there are perceptions about spirituality today suggests a noticeable departure from traditionally held views of spirituality to a changing perspective. Ed Stetzer (2011) says, “This generation is open to God and spirituality. When asked if they considered themselves to be spiritual, 73 percent of respondents age 20-29 answered affirmatively” (Stetzer).  In response, a question that may not be addressed adequately in literature today is what impact does how the last period–generation approached spirituality have upon the present understanding of spirituality?  What is apparent is that there is a clear disconnect from traditionally held views.  Has a rebellious child of the 60’s 70’s or 80’s been raised and is misbehaving and we don’t like what is happening?

The statistics cited by Stetzer (2001) indicates that the respondents are indeed open to God and have a belief that they are spiritual, which essentially is not different than previous generations, but in retrospect, what does it really mean?

One assumption is that because there is openness and the basic belief about personal spirituality that there is motivation to understand life in spiritual terms and indeed someone—something is defining what spirituality means.  Sometimes I hear people referring to culture as an evil force – a collective consciousness that is leading people away from or at odds with another point of view. However, culture is better understood as “The totality of socially transmitted behavior patterns, arts, beliefs, institutions, and all other products of human work and thought” (Free Dictionary) which describes culture as a defining force in a point of view. Therefore, there are culturally implicit beliefs, behaviors, and values characterizing the way differing generations, groups, races, and religions internalize information and externalize behaviors. As Stetzer (2011) describes this generation, it is not a generalization about all modern culture, but an indication of a group perspective.

A caution about generalizing statistics that needs to be understood is that popular surveys are not scientifically validated and some research that is offered–used to infer conclusions–may not be accurately applied.  An example of this is how people often say that “we live in a Christian nation” which reflects the point of view that historically may be valid, but unfortunately is not a fair nor accurate collective representation of America. Therefore, a larger question that needs to be understood which moves beyond what popular beliefs are is where do the respondents, 20-29 year olds,  get their point of view and what influences within this cultural group impact the perceptions reported, and what conclusions can be inferred about what spiritual communication will engage this emergent generation?

A fundamental question posited here is can this generation be engaged in a discussion about spirituality and motivated to respond without others understanding what prompts what millennial’s value and believe?

Understanding what the behavior means and what is shaping the values of 20-29 year olds is not interesting or appealing to many people. However, a challenge for traditional– modern Americans is to accept that multi-culturalism is shaping the view of people.  If  there is going to be meaningful engagement of the emerging peoples, groups, and cultures, it means that understanding what is driving the point of view, what are the assumptions, and how competence can be developed that enables an understanding outside of self which is motivated by an interest in connecting generations that are disconnected and can benefit from what the other brings to the process.

It is an easy thing to generalize and for adults to look at small children and expect them to understand and behave as an adult.  It is also easy for children to look at their parents and think they are really not very informed and disregard what may be simply not understood.  Unfortunately, in the milieu of cafeteria-style spirituality, the absence of a distinctive clarifying voice  that is having a significant impact upon culture, there is a danger present of morally and spiritually bankrupting the core values in modern culture.

Keywords: Spirituality, Culture, Sociology, Multi-culturalism, Generations, Millennial, Perspective, Perception, Beliefs, Consciousness, Behaviors, Generalizing, Statistics, Research, Communication, an Cultural- Identity.

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July 7, 2011 · 3:49 pm

Synthetic Spirituality: Is it New Wine in Old Skins or Something Else?


Florida Baptist Theological College Graceville Florida

When the apostle Paul says, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ” (Colossians 2:8), what does it mean to 21st century Christians?  There is a poignant reminder that there is a present and real impact that popular beliefs held in culture can overshadow how spiritual beliefs are integrated into organizational life in the culture of the church.

Recently, evidence of a shifting paradigm reflecting views about interest in organized religion and current spiritual beliefs, presented in an opinion article written by Chris Mooney, reports, “Across the Western world — including the United States — traditional religion is in decline, even as there has been a surge of interest in “spirituality.”  What’s more, the latter concept is increasingly being redefined in our culture so that it refers to something very much separable from, and potentially broader than, religious faith.”  The disparaging remarks about about traditional religion and interest in spirituality reveal a perspective moving toward synthesizing postmodern religious beliefs into a new form of spirituality.

A Modern Definition of Spirituality

 Mooney indicates that the shift in modern culture has redefined how previous beliefs about spirituality synthesized into a contemporary application form a new perspective, “Nowadays, unlike in prior centuries, spirituality, and religion are no longer thought to exist in a one-to-one relationship.  Spirituality is something everyone can have — even atheists. In its most expansive sense, it could simply be taken to refer to any individual’s particular quest to discover, that which is held sacred.  What is apparent is that post-modern views have embraced an eclectic point of view that demonstrates a shift in authority and knowledge from beliefs held in the Christian Bible to what is relative to the present culture.

 Application: A Non-specific Spiritual Relativity that Shifts Truth about Spirituality from Biblical Truth to Personal  Experience.

 This report by Mooney  illustrates how the locus of truth forming current beliefs about spiritual ideologies has shifted from the institution to culture, from culture to the collective opinion, and the collective group to individual relativity.  Therefore, we can all find our own sacred things — and we can all have our own life-altering spiritual experiences.  These [beliefs and experiences] are not necessarily tied to any creed, doctrine, or belief; they grip us on an emotional level, rather than a cognitive or rational one.  That feeling of awe and wonder that sense of a deep unity with the universe or cosmos— such intuitions might lead to a traditional religious outlook on the world, or they might not.  An analysis Mooney’s observation reveals a contemporary presentation of spirituality emphasizing cultural relativism as the absolute, the hermeneutic, for understanding what spirituality means in the 21st century.  Conclusions can be inferred that spirituality may mean something quite different from what is contained in the historic view of God that defines spirituality in terms of a relationship with God through Jesus Christ.  One fundamental question that needs to be answered is what this non-specific spiritual relativity has done to bolster belief in the essential nature of God.  Is the new form of spirituality a belief in God or the antithesis of what has been believed for centuries?

 Is Modern Spirituality Atheism in a Rebranded?

What may not be apparent to many casual onlookers is that in the re-branding of spirituality into the synthetic form that spirituality has taken on the form of agnosticism and for some atheism. The Nuevo spirituality has gained the attention of entertainers and Richard Dawkins, the most prominent atheist of them all who reports that he has certainly felt spiritual uplift.  In response, he has written an entire book, Unweaving the Rainbow, about the wonder that comes with learning how things really work.  Dawkins, in a recent interview with Al-Jazeera, said that “spirituality can mean something that I’m very sympathetic to, which is, a sort of sense of wonder at the beauty of the universe, the complexity of life, the magnitude of space, the magnitude of geological time.  All those things create a sort of frisson in the breast, which you could call spirituality.”

“But,” Dawkins quickly added, “I would be very concerned that it shouldn’t be confused with super naturalism.”… It does not require science and faith to be logically compatible, for instance.  Nor does it require that we believe in anything we cannot prove.  Spirituality simply doesn’t operate on that level.  It’s about emotions and experiences, not premises or postulates. What can be taken away from what Dawkins says is that in his view of spirituality there is nothing definite that is founded on premises of truth, it is the subjective experience of a human experience that is in no way connected to any belief in God.

Cultural Christianity and Atheism

In Al Jazeera’s Riz Khan interview with biologist Richard Dawkins , the article continues and states  how Richard Dawkins sometimes describes himself as a cultural Christian.  He says that he is fond of the sort of mild Church-of-England Christianity where nobody really believes it or takes it very seriously, a bit like many of his Jewish friends who call themselves cultural Jews but who are actually atheists. Unfortunately, the position of Dawkins is not his alone, but a popular position that is embraced by many advocates of current opinions about spirituality.  The conclusion leads to a formidable fact that what is contained in much of the spiritual rhetoric being bandied about today is nothing more than the resurrection of atheism.

The view inside the church and the source of conflict: Secularization of the Sacred

What is apparent is that there is a shift in thinking about spirituality that is not only outside the church, but also is influencing how things are done in the church.  In a 2005 article in Christianity Today “Spirituality for All the Wong Reasons”(March 2005) managing editor, Mark Galli presents a series of questions to Eugene Peterson about how spirituality is viewed inside the church. An interesting observation at the beginning of the article is the point that Peterson makes about how spirituality is compartmentalized and disconnected from the material life, “It avoids the ordinary, the everyday, the physical, the material.  It’s a form of Gnosticism, and it has a terrific appeal because it’s a spirituality that doesn’t have anything to do with doing the dishes or changing diapers or going to work.  There’s not much integration with work, people, sin, trouble, inconvenience” (p. 44).  This point of view is well supported and demonstrated within the sacred-secular distinction that characterizes the lived experience of many people inside the life of the church.

Dr. Albert Mohler, President of The Southern Baptist Theological Seminary  says, “The real question posed by Mooney’s USA Today column is whether Christians possess the discernment to recognize this postmodern mode of spirituality for what it is — unbelief wearing the language of a bland faith.’

Mohler’s observation that, “Chris Mooney might be on to something here. The American public just might be confused enough to fall for this spirituality ploy.  Will Christians do the same?”  (Albert Mohler) demonstrates that there is a significant influence being place upon historic perspectives of spirituality that is having an impact upon beliefs and practice, but also on organizational behavior inside and outside the church.

What is apparent is that there is cultural change that is influencing not only what is thought, but also how thoughts and ideas are influencing what is believed.  Only time will tell what comes of these current developments in American culture and how it will influence not only culture, but also the spiritual lives of the people of this generation and the generations to come.

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April 19, 2011 · 8:05 pm

Spirituality: Striving and Developing on the Path


Img00360-20110417-1446

When Jesus said, “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able” (Luke 13:24), I am reminded of the discipline that is involved in continuing to walk day after day in a committed life.  It is a formidable challenge not to allow the shadows and underbrush overshadowing the walk to hinder  progressing toward the goal that is just ahead on the road called strait.

The grim reality present in what Jesus said,  “Strive”, indicates a life of resistance against the elements that are always present, which constantly oppose success toward a direction called the “strait gate”.  The truth is that, unless there is a tenacious commitment to embrace the calling of the “strait” direction with total dependence on God, it is not likely that striving alone will keep you on the path. What is apparent is that there is a struggle to live in a “strait” way, but what is the struggle with?”

Is it the struggle with the road of life chosen or a struggle with the way the road leads life?

A calming reminder from the psalmist says, “the ways of a righteous man are ordered by the Lord” (Psalms 37). Comfort and assurance are given to us  living on the path of righteousness that it is a ordered way – God is involved in every step taken.  The confidence which is given is that there is not a step taken, or resistance, that will be present, that He has not already prepared for.  On the path, a discovery comes that there is a way that seems right, which may feel right, looks right –the path of least resistance.  At this place of understanding, a decision has to be made to have trust during the struggle or to give way to the temptation to the impulse to run away from the “set path”, the ordered way, which is “strait” and characterized by “striving”.

A challenging concept in the statement comes as Jesus says, “Strive to enter” A question that arises is what exactly are we striving with, while entering the “strait gate?”  Many people see this as a struggle in becoming a Christian, or the struggle in surrendering to Christ. However, what must be noted is that striving is a continual struggle on the “ordered path”.  If it is believed that God gives salvation freely, it is hard to accept that this is struggling for salvation.  It seems that the struggle is pointing to an important understanding about what we struggle with the most in life,  surrender of control to live under control to God alone.  Our striving is not with God, salvation, or receiving grace – it is a struggle with a thing called depravity that haunts the soul of man with unbelief, selfishness, and a propensity toward a disobedient and unfruitful lifestyle.  It is a struggle with self.

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April 6, 2011 · 3:53 pm

Spirituality and Knowledge: Culture Shifting Emphasis from Content to Skill Development


Knowledge levels

Knowledge Acquisition, Theory or Reality?

Knowledge Dissemination in the 21st Century

In USA Today (March 5, 2009) Greg Toppo’s article, “What to learn: ‘core knowledge‘ or ‘21st-century skills‘?” describes a changing emphasis in how knowledge is ranked on a gradient of importance in contemporary American culture. “At least 10 states have committed to helping students develop these “21st-century skills” in schools, the workplace and beyond” Analysis points to an effect that technology has the value of knowledge in an emergent culture.

Toppo reports, “a Massachusetts task force concluded that straight academic content “is no longer enough” to help students compete:” that de-emphasizes theoretical content based knowledge while it emphasizes a shift toward technological skill proficiency “That drew a rebuke from The Boston Globe, … it’s ‘”not clear that the approach can be implemented without de-emphasizing academic content’” (Toppo, 2009). Change in emphasis in educational delivery systems is an indication of how what is happening in culture is being driven by economic, industrial, cultural, and technological differences that are not only changing the application of knowledge, but how value is assigned.

What is apparent is that the influence of constantly changing media platforms cannot be underestimated as having significant influence upon changing the way knowledge is communicated as well as the importance of what knowledge is communicated.   My question is can a society be reformed how culture processes knowledge without having an impact upon beliefs, values, and practices in the matter of spirituality?

A point of view held from a Christian perspective is that postmodern information technology has replaced validity found in theological, philosophical and historical authority through media driven messages, advertising, punting idiolology in a construct where knowledge is a subjective matter.

Contemporary evidence of this can be observed by considering the plethora of sources of knowledge; spiritual teachers, television preachers, and Internet technology—offering knowledge challenging the theology of mainline churches. The result is felt in frustration experienced by conservative Christianity in understanding that what was once knowledge found in a system of thought is now subjugated to the popular beliefs of entertainers, politicians, or musicians. Therefore postmodern technology developments have shifted information processing constructs i.e, “Knowledge can be described in terms of an intellectual — and spiritual –marketplace” (Adams, 1997).

This is demonstrated by Thomas Guarino (1996) presents a point of view saying that, “Postmodern thinkers reject foundationalist ontologies [sources of knowledge] of all types because these philosophies seek to ‘close down’ effective history, to end historical consciousness” (Guarino, 1996).  Therefore, the source of knowledge about spirituality in matters that are religious and non-religious has been deligitimated. The source of authority in knowledge is now located in the many voices of consumer driven media messages communicating a changing value system of knowledge.

A fundamental question hinges upon whether it is right or wrong?  Obviously, that depends upon your view of knowledge in an accepted value system held.  It might be better to recognize it being what it is than spending time in criticism of the change.  A better question is related to effectiveness in the 21st century economy and culture.  If what is held as a personal belief system is important enough to feel it needs to be preserved, then maybe we should spend time thinking about how to communicate the message, definition, and meaning of spirituality in a technological– media driven culture that has embraced collaboration as a mediator for knowledge.

References

Adams, D. L. (1997). Toward a theological understanding of postmodernism. Retrieved March 30, 2011, from Crosscurrents: http://crosscurrents.orh/adams.html

Guarino, T. (1996). Postmodernity and five fundamental theological issues [electronic version]. Theological Studies , 57 (4), Retrieved from EBSCOhost March 30,2011.

Toppo, G. (2009, March 5). What to learn: ‘core knowledge’ or ’21st-century skills’. Retrieved 6 2011, April, from USA Today: http://www.usatoday.com/news/education/2009-03-04-core-knowledge_N.htm

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August 14, 2010 · 7:32 pm

Does God Know, or Really Care What Is Happening?


Stress Reduction Kit

What is it that get’s on your very last nerve? There is something that all of us are facing that is wearing us thin. Those are the things  that raise the temperature, creates stress, and causes things that would not normally to bother us to become larger than life. There times we get frustrated about the events of life and feel that no one cares or knows how we really feel. Yes, we even question if God really cares about what we experience in the times of disappointment and frustration. It is at times like this that we are overly concerned with the activity – what is happening or not happening – and not the process. In the process of frustration, disappointment, and discouragement; our response can be to give up.  However if during these times, we can understand that God knows about what we are going through and that nothing is escaping His watchful eye or concern– then frustration can turn into faith. What does the Bible say about frustration in the life of the believer?

Psalm 31:7 says, that God knows the depth and emotional impact of problems upon our lives, “you God have listened to all my troubles and have seen the crisis in my soul.” Now, some of you may think, “Nobody knows what I’m going through, nobody feels the pain I’m going through.” But listen, God knows.  Indeed, He knows our feelings and frustrations …  He has seen the crisis in the soul. Also, in Psalm 56:6 we are told that He is fully aware of the emotional intensity caused by continued frustration, “You know how troubled I am; you have kept a record of my tears.”  What does this mean to us today?  It means that  there is no hurt that goes unnoticed by God.  He has seen it all, He sees it all, and will continue to see it all — He knows exactly what we are feeling.

Have you experienced times that you have you felt that those around you in the church who are spiritual leaders have abandoned you at the hour of need?  In Galatians 6, there is instruction about the matter of hurting people and the spiritual responsibility to them, “Brethren, if you over take your brother in a fault, ye which are spiritual restore such a one in the spirit of meekness, considering your own self, lest you also be tempted. Bear ye one another’s burdens and so fulfill the law of Christ.” While people may, at times, fall idly through the fault lines of ministry in the church, one thing we can be certain of is that, God knows exactly what you are going through, where you are at, and is concerned about what is happening in your frustration.

Often when people are hurting it is common to feel isolated, very lonely, even when there are people all around. Maybe there’s been a death in the family, a divorce, maybe a lost job and you feel the sting of the crisis deeply. What an ideal time it could be for some spiritual person to come alongside and encourage, restore, and minister a sense of Godly concern. However, because no one calls, no one comes by to check on the person, they feel all alone, isolated, and think, “Nobody understands the way I feel, nobody can tell the way I feel, nobody feels the pain.” You may feel like that even right now, but let me assure you of one thing: no matter what you are going through, God knows. He understands our hurts, the feeling of isolation, and the frustration that is being experienced.

In Psalm 103:13-14 instruction is provided for readers to realize that God’s loving concern is always faithful, “He is like a father to us, tender and sympathetic for he knows what we are made of — dust.” He’s our creator. The fact is: God is sympathetic to my hurts and your hurts. Not only does He see, He cares.  God understands why it happened.

He knows the causes, the reasons, the things that brought you to this point.  He sees how it all fits together.  The Bible says He understands because He made us.  He knows my thoughts, my failures, my feelings, my frustrations.  He sees the hurt in your heart.  While no one else may care enough to … , God is always present in the hour of need – He is omniscient.  Placing your trust in religious people, preachers, prophets, and churches is often the route that leads to disappointment — God is always faithful to you because He knows and continues to love — no matter what.

What should I do?  In Psalm 142:3 it tells us that, “When I am ready to give up, He knows what I should do.” It is God that has the answer and holds the future in His hand. Others may tell you that your just over-reacting or make you feel like what is happening to you is not important, but listen; it is important to understand that God is not only omniscient, he is sovereign and is uniquely interested in all that is happening in your life.  You may be ready to give up, but God is not.  He knows what is happening and what you ought to do– He has a plan for your life.

If He sees and understand the pain that I feel, what should you do right now? A place to begin is in 1 Peter 5:7, where a solution is provided “Cast all your cares on the Lord, for He cares for you.” Cast them all permanently, once and for all and don’t take them back. Give Him your hurts just like you give Him your faults, every area of your life.  Then, let God resolve the frustration that you feel about your life, what has happened, and what the future will hold.  He is omniscient and He is sovereign.

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· 7:26 pm

What Does God Really Know About Me?


My Shame

So, if God knows all about himself, creation, and all of history: What does he know about the personal and often times hidden details of our lives? In Psalm 139, a description is recorded of what God knows about who we really are. The psalmist says that He is intimately acquainted with every detail of our lives. Many people will profess that they believe that God knows everything. However, when attitudes, behaviors, and motives are examined under the scrutiny of how God views the reality of our lives, it might be concluded that we really do not believe or maybe we really do not care what God thinks about what is happening today in our lives. Therefore, do we really believe that God has infinite knowledge and if we do what does he know about us?

He knows all our failures and still loves us. In Psalm 69:5 it says, “My sins, O God, are not hidden from you; you know how foolish I have been.” How embarrassing it is that God knows everything about us. The fact is, sometimes we want to forget the omniscience of God because it’s a little uncomfortable. It is painful for me to realize I don’t have any secrets from God. There are some things I’d rather God not know about me. But I don’t have any secrets and neither do you. God knows everything.

When we do something wrong, we try to hide our sins, sneak them past God, put them in the closet and lock the door but God knows what’s behind that locked door. Remember Adam, who when he sinned, ran away and hid– as if you can hide from God. When God came down walking through the Garden and asked, “Adam, where are you?” Was it that he did not know the answer already? No, but rather when God asks a question we must understand that it is never for information, never for His benefit. God knew exactly where Adam was. Adam needed to know where he was. Remember what God asked Cain, “Where’s your brother Abel?” Abel had been killed and He wanted Cain to admit it.

In Proverbs 5:21, it is recorded that “a man’s ways are in full view of the Lord, and He examines all his paths.” We always have an audience. Nothing can ever be said that is “off the record.” God is always watching, we are always on stage, there is no secret closet. Everything that is thought, everything seen, everything felt — God sees it all. He knows all about it.

That means this week when you were on your diet and you got up for one of those midnight refrigerator raids and you open the refrigerator or freezer and think, “Just one bite…” The devil has a line for us then. He says, “No one will ever know.” So we go ahead and do it and then, afterward he hits us with another question, “What if they find out?” “What if my parents find out about what I’ve been doing– My wife/husband—boss– IRS?” And worry sets in like a nagging case of indigestion. Unfortunately, we have already been found out. God knows and He’s the one who counts. Yes, he knows all of our faults and failures.

The truth is that God is not shocked by my sin. He’s already seen it. He saw it coming. When we confess to Him the things we’ve done wrong, He’s not shocked. He saw it coming: “I know, I understand. I know why it happened. I know why you ended up in that situation.” He understands our faults and our failures.

What should we do at this point? Just be honest with God. Just admit it. The Bible says, “If we say we have no sin, we deceive ourselves, and the truth is not in us.” Just admit that we are not fooling anybody. “You’re right God. I was wrong.” God knows everything about me. He already knows all I’ve done wrong and He still loves me. When I admit it to Him, it never changes the way He feels about me, because He already knows. He loves me and He loves me unconditionally. That means I don’t have to fake it, I don’t have to pretend.

Proverbs 28:13 tells us that, “Cover ups never work.” especially toward those who it counts most and that’s the Lord. God knows all my faults and failures.

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· 5:11 pm

How Can I be Intentional About Helping Others?


Gossip girls

Image by Miguel Pires da Rosa via Flickr

Lifting People Up Instead of Pushing Them Down

Many people are professional critics, self-centered, and see it their life’s mission to make as many people miserable as they can each day. Many churches, work places and other types of organizations have the same type of people – People who take pleasure at pushing someone down, instead of lifting them up. –

Wow!! That may sounds like me or someone else you can readily think of, but before you think of someone else, think of yourself and ask:

How can I be a help instead of damaging others in the daily processes of doing ministry?

It is Person Centered … One person at a time.

FOCUS ON INDIVIDUALS INSTEAD OF THE CROWD

“Jesus wasfollowed by a large crowd . . Two blind men shouted, “Lord and Son of David, have pity on us.” Matthew 20:29-30 As long as we label people, we will never be able to help them. Often labels are used to tag people as “groups that do not matter.” One must never forget – everyone matters – Everyone.

Rather than focusing on changing America, or your company, focus on helping one person at a time.

LISTEN SINCERELY TO THE NEEDS OF OTHERS

“When Jesus heard them. . ” Matthew 20:32 If we do not care enough to listen, we do not care enough to help bring about change. Listening is hard work. It is amazing how much we can learn with out mouths shut and our ears open.

TAKE TIME TO BE PRESENT TO OTHERS

“. He stopped. . ” Matthew 20:32.  If we want to demonstrate genuine care and interest in people’s live and situations, it is going to take a commitment of our time. We cannot be too busy to help.

DETERMINE THE FELT NEED OF OTHERS

“Jesus asked, ‘What do want me to do for you?’ Matthew 20:31 It is easier to talk about someone

than it is to talk to someone. Do you know why they do what they do? Are they hurting, lonely, ill-equipped for the task at hand? We will never know without talking and listening.

EMPATHIZE WITH OTHERS

“Jesus felt compassion for them” Matthew 20:34 Empathize means to hurt with them. Share their sorrow. In the words of Bill Clinton, to “Feel their pain.” When we understand why, then perhaps we can begin to help bring about change.

TOUCH OTHERS WHERE THE HURT AND NEED IS GREATEST

Matthew 20:34 “Jesus touched their eyes.” What can we do to help meet the needs of others? What kind of help can we offer? What are we willing to invest in others?

Change begins with me. If I want my world to change then maybe I need to change?

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