Author: Scott Chafee

Scott serves on staff at King’s Grant Baptist Church in Virginia Beach.

The Significance of a Life of Faith

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The Significance of a Life of Faith
John 4:43-54

Video Clip Introduction – A Leap of Faith – Indiana Jones and the Holy Grail.
[ Here is the video clip and message ]

THAT is not necessarily faith. People use that phrase a lot, like, just take a leap of faith. We may even use the words, stepping out in faith, but more often than not, we can substitute the word HOPE or WISH, that something will happen.

Sometimes we have to ask ourselves whether we are stepping out in faith or following some foolish impulse on our part.

First, I want to take a look at four things about true faith before we get into this passage:

Faith is COMMON – that means faith is universal. Everyone has faith. Atheists have faith, Buddhists have faith, Christians – everyone. You have never met anyone who was not a person of faith. However, what we have faith IN, well that’s the important difference.

Second, faith is CONVERSION. To have true faith in Jesus we have to switch our allegiances from old dependencies of this world and ourselves to Jesus. That is all about transformation. Those who have faith are transformed by the power of God. When you have faith, your Savior becomes Jesus rather than the false gods we embrace. Bud’s class on God’s at War is discussing all the false gods that we embrace and worship which prevents us from worshipping the true and living God.

Third, faith is CONTEMPLATIVE. This may seem to be a bit monk-ish, but here me out. Faith is a response to seeing and knowing Jesus. When we contemplate Christ, really dwell on him, mediate on him, we come to trust Him. Jesus said, “You may go, your son will live,” which is not what the man expected to hear. So, think about this for a moment. That which God speaks, happens. If you want greater faith, then contemplate Jesus.

Finally, faith is CONTINUAL. When we move out in faith, we find confirmation for our faith as we go through life. This is a continual and never-ending process of trusting Jesus, stepping out on the basis of that faith, finding confirmation, gaining more faith, and stepping out again. We begin to trust in the object of our faith, whom we know is totally trustworthy. This is the spiritual life and walking in the footsteps of Jesus. Faith is continual.

So, what is it about this story that involves faith?

Last week was all about the woman at the well, and the story ended with the Samaritan woman testifying that Jesus was the promised Messiah, and many believed in him. John adds a great statement, “It is no longer because of what you said that we believe, for we have heard for ourselves and know that this One is indeed the Savior of the world.” (John 4:42).

Now we come to this episode in the life of Jesus, healing the official’s son, which is the second major “sign” of seven miracles which John used to reinforce Jesus’ true identity, with the goal of producing belief or faith in his readers (John 4:54).

In this story, Jesus scolded the official’s unbelief in needing a miraculous sign to trust in Christ (John 4:48). While some believe that this story is the same as the healing of the centurion’s servant (Matthew 8:5–13; Luke 7:2–10), There are sufficient differences to determine that this story is different from the synoptic gospels’ account.

  1. There is no evidence that the official was a Gentile.
  2. It is the official’s son, not his servant, who was healed.
  3. Jesus was far more negative regarding the official’s faith (John 4:48 – Unless you people see signs and wonders, you simply will not believe) than the centurion’s (Matthew 8:10 – Truly I say to you, I have not found such great faith with anyone in Israel).

So, let’s walk through this story and discover some spiritual truth about the significance of a life of faith. This was the second miracle John records in his book, (there are seven signs in his gospel).

  1. The PLACES (John 4:43-46a) – Jesus considers several things here at the beginning of the passage: The text tells us that after two eventful days in Samaria (the women at the well and the teaching about evangelism to the disciples), Jesus continues toward Galilee. First came this seemingly odd statement…
    1. That a prophet has no honor in his own hometown – It seems odd that Jesus quotes this old proverb here (John 4:44, also in Matthew 13:57). The scolding appears to be directed toward Judea, which was also his own country. Here was the reason…
    2. That the people were NOT excited about HIM but rather for what he had done for them (John 4:45)
      1. His reception is contrasted (between Samaria and Judea); Jerusalem gave him no honor, and his messianic claim was unwelcome, so much so that he did not entrust himself to the Jews (John 2:24-25).
      2. Basically, many had believed in HIM, but he did not believe in THEM. He did not entrust himself to them. Believe / entrust are the same Greek word.
      3. While many people eventually followed, they loved the miracles rather than the Messiah. This sets up the rest of the story…
  2. The PREDICAMENT (John 4:46b) This father came to Cana concerned about his sick son in Capernaum.
    1. Positive side – the man knew that he needed Jesus.
    2. Negative side – the man put Jesus in a box, limiting how God will work in the lives of people.
  3. The PLEA (John 4:47) – he begs Jesus to heal his son (a CRISIS of faith). This is the plea of every parent for a child. We can identify with his desperation (my Stephen story as an example).
    1. But the description of the situation reveals the man’s limited faith. The text says that the man implored him to “come down” and heal his son. The man had a weak faith and believed that he needed the actual presence of Jesus for the healing to happen.
    2. Contrast this situation with that town in Samaria where they believed in Jesus because of his words (John 4:42), while here they “believe” based on his deeds/miracles. So, this helps us to understand the seemingly harsh response in John 4:48.
  4. The PROBLEM (John 4:48) – Jesus fires back, as if he laments the fact that people demand that he perform miracles before they will believe in him.
    1. Is this not the same today? Unless God opens the sky to reveal himself, I will never believe.
    2. Signs indicated that the miracles were intended to convey a larger spiritual truth. Wonders would just draw attention to the miracle itself. Authentic faith does not need to be bolstered by miracles, and the Samaritans believed without their faith being propped up by something miraculous.
    3. But Jesus knew this man’s love for his son, as well as his weak faith, and this man needed something to strengthen his faith. God finds us where we are and gently leads us toward maturity and strength.
  5. The PERSISTENCE (John 4:49) – out of desperation, the father continues to seek help from Jesus, using the words as before, “Sir, come down before my child dies.”
    1. Literally, “before my little boy dies.” Desperation leads to persistence.
    2. How often are we much more deeply involved and committed to prayer when we are desperate? When we are desperate, we don’t care how this looks to other people, or how foolish we might look, we need God to intervene and answer, and the whole thing will fail unless God shows up.
    3. When was the last time that you poured out your heart to God, recognizing there was nowhere else to turn? Let’s not wait until we are desperate; let our prayer be a part of an everyday life of faith.
  6. The PROMISE (John 4:50) – Jesus says that “the boy will live” (a CONFIDENT faith). With the promise and assurance of Jesus, now the man has to make a choice; essentially, to choose his next steps carefully.
  7. The PATH (John 4:50) – Jesus says to “go your way,” meaning return to your home and to your people. Jesus is forcing this father to believe without a miraculous sign.
    1. Notice that the man said COME and Jesus said GO. We cannot tell Jesus how to do his work; is he in charge or not? The man had to lay aside his expectations and let Jesus handle the situation.
    2. This desperate father had to choose between DOUBTING the man whom he placed his trust and hope, or BELIEVE Jesus, what he said, and go back home.
    3. The man’s confidence was so secure that he did not hurry back home but took his time. The 22-mile journey from Cana to Capernaum could have been done in one day, but all was well, he had confidence that everything was okay, and traveled back the following day (John 4:52). So he inquired of them the hour when he began to get better. Then they said to him, “Yesterday at the seventh hour the fever left him.”
    4. When was the last time you had to make a tough decision? How do you know which path to choose? Maybe both choices are equally good and appropriate, but you still have to choose.
    5. I love Isaiah 30:20-21 – Although the Lord has given you bread of adversity and water of oppression, He, your Teacher will no longer hide Himself, but your eyes will behold your Teacher. 21 Your ears will hear a word behind you, “This is the way, walk in it,” whenever you turn to the right or to the left.
  8. The PAYOFF (John 4:51-54) the PROOF – I see two things happening here:
    1. The physical restoration of the heir (John 4:51-53a) (a CONFIRMED faith). When the father heard the report and saw his son totally healed, his weak faith had been confirmed. Sometimes just a small step of faith is all it takes for God to open our eyes and let us see the world from his perspective.
    2. The spiritual restoration of the household (John 4:53b-54) (a CONTAGIOUS faith).
      1. How often and how long have you prayed for a lost family member? Weeks? Months? Years? If you are a follower of Jesus, entrust the salvation of your family to him. You may see no way for that person’s heart to open up to the gospel of Christ; but aren’t you glad that their salvation does not depend upon you? God loves your friend or family member way more than you ever could. Trust, believe, have faith, and leave the results up to HIM.
      2. YOUR life of faith will speak loudly to those whom the gospel has yet to be revealed or embraced.
      3. Throughout the book of Acts, people come to faith, and then the entire household gets saved (Acts 11:14, 16:15, 31, 18:8). It may not be instantly, as in these stories, but pray that God will do wonders in your family through you. Live a gospel-empowered life in front of them every day. This is the significance of a life of faith.

The movement of this father’s faith…

  1. A man having faith in Jesus’ POWER.
  2. A man having faith in Jesus’ PROMISE.
  3. A man having faith in Jesus’ PERSON.

Faith is willful, dynamic, life-long, progressive, and at times not very easy. But following Jesus by faith is totally worth it.

Where are you today, in this story?

This story starts out with sickness, anxiety, desperation, and the shadow of death, but ends up with rejoicing, confidence, hope, and wholeness.

Maybe today is when you get on the right path, let Jesus into your life, follow him with all your heart, mind, soul, and strength. Enter into the salvation of the Lord.

Or maybe you need to join this church, choose this path, after all, Jesus brought you here, and you have remained a part of this warm fellowship, but it is time to declare your commitment to Christ and this Church.

What are some elements of authentic faith?

2 Timothy 1:12 – For I know whom I have believed and I am convinced that he is able to guard what I have entrusted to him until that day.

  1. I KNOW = there is knowledge (head knowledge versus experiential knowledge) and there is assurance (one cannot be sold out to Jesus if you are not sure of several things, like, Jesus is the only way, that he can be trusted, that God’s Word is true and authoritative.
  2. WHOM = he did not believe in a set of principles or doctrines, but a person.
  3. I HAVE BELIEVED = there is confidence (perfect tense meaning action begun and completed in the past and the effects continue even now)
  4. I am CONVINCED = there is assent or approval (we can stake our whole life on the trustworthiness of Jesus and his word)
  5. I have COMMITTED or entrusted = there is volition (willfully putting my life into his care and protection). Paul was confident of God’s control and encouraged Timothy that while he was in prison, had lost everything, he had not lost his faith. Trust God when life is hard. Have unwavering confidence and boldness. Paul entrusted (put down a deposit) that God is able to keep us saved.

Hebrews. 11:6 – And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him.

How significant is faith? Without faith it is impossible to please God.

  1. We must BELIEVE.
    1. That he exists.
    2. That he is a rewarder.
  2. We must diligently SEEK him (see Jeremiah 29:13 – you will seek Me and find Me, when you search for Me with all your heart).

So, faith is active, we exercise it, it is not something that we passively accept or simply believe.

It is willful, dynamic, life-long, progressive, and at times not very easy. But following Jesus by faith is totally worth it.

Where are you today, in this story?

This story starts out with sickness, anxiety, desperation, and the shadow of death, but ends up with rejoicing, confidence, hope, and wholeness.

Maybe today is when you get on the right path, let Jesus into your life, follow him with all your heart, mind, soul, and strength. Enter into the salvation of the Lord.

Or maybe you need to join this church, choose this path, after all, Jesus brought you here, and you have remained a part of this warm fellowship, but it is time to declare your commitment to Christ and this Church.

Shepherds in the Church

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I read and recommend Jim Putman’s book called, “Church is a Team Sport.” As followers of Jesus, we know that the Bible uses the imagery of a shepherd to describe the leadership in a church, but many pastors and leaders fail to lead the sheep as God intends. Here are a few quotes from the book…

Jesus gave us the example of a true shepherd when He gave up His life for us. In Acts 20:28, Paul tells the elders to shepherd the flock of which he had made them overseers. He reminds the leaders in that passage that the sheep were purchased by God.

God describes His expectations of a shepherd in Ezekiel 34:2–10. [ read more about shepherds here and here ]

We see God judging the shepherds because they failed to fulfill their responsibility—they had not fed the sheep but only themselves.

In Ezekiel 34, the sheep were not cared for. When they were hurt, they were not nursed back to health. When they strayed or were lost, the shepherd didn’t look for them. They became food for wild animals. This is what happens in the church when God’s people are not shepherded.

Unfortunately, sheep stink, bite, and wander, and they can be stubborn. Yet God expects shepherds to care for His flock.

Many pastors teach but are not around when the sheep need help. Granted, a pastor can’t do everything, but his responsibility is to make sure all the positions on the team are filled.

Every coach needs to have a game plan for shepherding the hurting and chasing strays. We are often like the hired hand Jesus talks about. When the wolf comes, we run or ignore the plight of the sheep because we don’t really love them.

Sometimes, shepherding means getting dirty. People’s lives are messy, and it takes time for the Lord to clean them up. Too often our lives are so busy that the only people we can see ourselves working with are those who won’t take much time. We don’t think in terms of relationship; we think in terms of information.

Most of us think this means writing better sermons, but you have heard the true statement that “people don’t care how much you know until they know how much you care.” A leader must be someone who knows his sheep and understands their needs. He leads them, teaches them, and models for them how to serve God and others. There is mutual accountability and trust. The shepherd knows when his sheep have succeeded, and he celebrates with them. He knows when they feel defeated and need encouragement and support. He grieves with them, and when the sheep wander, he does all he can to get them back on track.

When a church becomes a shepherding community, when they care for the needs of others, when they help people beat the habits that have always beaten them, when they dare to be real, others can’t help but notice. They see joy and a change in the person they have always known, and they become interested—even excited. At the very least, they keep watching.

Player or Coach?

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I read and recommend Jim Putman’s book called, “Church is a Team Sport.” As followers of Jesus, we know that the community of faith is important but we often forget that the goal of a team is to win. What is winning in the church, it is not making converts, it is actually making disciples who in turn make other disciples. Here are a few quotes from the book…

PLAYER OR COACH? When I was a player, I had a player’s mind-set. I wanted to compete at the highest level, so I concentrated on acquiring and honing the skills and stamina that I would need to win on the mat or field. My focus was on my position, and I hoped everyone else would carry their own weight. If each part of the team did their job, we would win. When I became a coach, my job was no longer about what position I was going to play; I was no longer going to play a position. My job was to develop people so that they could play their positions or wrestle their weights. It was no longer about what I would do on the mat or field. It was about what I could train the athletes to do in their moment of decision.

There is nothing worse than having a player in a coach’s position.

WHAT IS A COACH? Just as a coach can hurt the team by not understanding his role, a pastor can hurt the church for the same reason. God has given His coaches a job description in Ephesians 4:11–13.

This passage tells us that the job of a pastor has two parts. First, they are to prepare or equip God’s players to play, or in biblical terminology, to serve one another and reach out to the world. Secondly, pastors are to lead their people to become unified. No team, no matter how great the players, can win if they are not unified. The team must have the same goal, the same language; they must have a common understanding of the part they play; and they must work together to achieve that goal.

The Scriptures tell us that we are to be part of a team that works together to achieve God’s purposes. We don’t go to church; we are the church. In a church you are invited to volunteer; on a team you are expected to play a part.

However, a good coach develops a way to turn those he gathers and leads into great players. He creates a way to guide them into their position on the team. Every person is a player. Success is creating a team that can work together. Success is finding and developing players who will later become coaches themselves.

When I look at churches filled with people who have come to watch the show and I don’t see any intentional attempt to move people into the discipleship process, it saddens me. A congregation that is informed about the game is not the same as a congregation that is committed to learning how to play the game.

9 Things a Leader Must Do

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These are my notes from reading Henry Cloud’s book called, “9 Things a Leader Must Do.” Get the book – it is brief, concise, full of illustrations and practical tips on becoming a more effective leader.

Why do some leaders get and accomplish what they want as a matter of routine, while others seem to regularly experience frustration and setbacks? Why do some leaders achieve their goals and reach new heights, while others barely “hang in there” and survive? Based on his groundbreaking psychological study of the ways that successful individuals think and behave, Dr. Henry Cloud presents a simple yet profound road map to help leaders, and those who want to become leaders, arrive at greater levels of personal growth and corporate influence than they previously thought were possible. The good news for all of us is that leadership success is not limited to vague notions of “charisma” nor traditional advantages like graduate degrees and connections, but much more to a pattern of thinking and moving forward that learns from mistakes and stays focused on goals. – Amazon Description

  1. Excavate Your Soul – Thing One: Déjà vu leaders explore their deep hearts and invest in their inner desires and drives.
    1. Leadership success is the process of digging up the treasures of the invisible soul in order to bring dreams, desires, and talents into the visible world.
    2. Those who take what they possess, invest it in life, and are diligent and faithful with it over time, grow and build something good. But those who allow fear to keep them from stepping out, not only fail to increase what they have, they actually lose it.
    3. Success and failure alike arise from what is going on inside, and the wise person is the one who pays attention.
    4. Healthy risk is calculated, integrated, and then executed with diligence and thoughtfulness.
  2. Yank the Diseased Tooth – Thing Two: Déjà vu leaders do not allow negative things to take up space in their lives.
    1. If they can’t fix the bad stuff, they get rid of it. Sometimes quickly and sometimes through a process, but if a tooth is infected, they yank it out. They get rid of negative energy.
    2. We need to clear out clutter, dead weight, things we keep around that don’t help us but take up space or drain resources.
    3. Get rid of the things you are not using.
    4. Avoidance is really not helping anything, because you still expend the energy and feel the hurt. If you had simply yanked the bad tooth when it started bothering you, you would be over the pain by now. Avoidance always prolongs pain.
    5. New things that actually have hope for the future cannot appear until you get rid of what was taking up the space that the new thing needs.
    6. The cringe factor: “My rule is this: Anytime I have to cringe or take a big gulp to agree to do anything substantial with anyone, whether to hire him, work with him, or anything significant, I don’t do it. Period.”
  3. Play the Whole Movie – Thing Three: Déjà vu leaders evaluate their decisions in the present based on how they will affect the future.
    1. I’ll be hanged if I’m going to let my daughter marry any man who doesn’t own a watch!”
      Déjà vu leaders evaluate almost everything they do in this way. They see every behavior and decision as links in a larger chain, steps in a direction that has a destination.
    2. So here’s the question: On that day three years from now, do you want to have a law degree, enabling you to do something you love? Or do you want to still hate your life?”
    3. “We’re having a week of what we call war games,” he replied. “We play out future bad scenarios and make sure we’re in a position to handle them.
  4. Put Superman out of a Job – Thing Four: Déjà vu leaders continually ask themselves, “What can I do to make this situation better?”
    1. Why doesn’t somebody else step up and do something to save the day? It’s like everybody else is powerless even to try to intervene. The people seem resigned to the fact that if Superman doesn’t show up, they’re all doomed. So nobody even tries.
    2. Even if someone else is at fault, they take initiative to address the problem and seek a solution. Whatever the answer may be, déjà vu leaders make a move.
  5. Embrace Your Inner Insect – Thing Five: Déjà vu leaders achieve big goals by taking small steps over time.
    1. The lessons from the ant farm – This entire feat was really no more complex than one step at a time, one grain of sand at a time. If an ant could do it, so could I.
    2. The biggest enemy of the small-steps-big-results principle is our craving for having it all. If the ant picks up a grain of sand, the city will be built. But if the ant looks at the grain and says, “That is not a city! What a waste of time!” there will be no city in the end.
    3. Wanting it all keeps you from having any.
  6. Earn a Black Belt in Hate – Thing Six: Déjà vu leaders develop the ability to hate the right things well.
    1. “I don’t mind problems, because business is about solving problems,” he began. “But, I hate surprises. This new information was not disclosed to me in the purchase process. If I had known earlier, it would not have mattered. It is just a problem to be solved.”
    2. What we hate says a lot about who we are, what we value, what we care about. And how we hate says much about how we will succeed in business and life.
    3. When we hate the evil around us, we move to get rid of it as an act of love.
    4. Déjà vu leaders hate in ways that solve problems as opposed to creating problems.
    5. Transform it to the kind of hate that solves problems, protects things that you value, and stands against the things that you do not want in your life and work.
  7. Forget about Playing Fair – Thing Seven: Déjà vu leaders give back better than they are given.
    1. That means that if I make a mistake, I want you to help me, not get back at me.
    2. The fault with fairness is that all it takes for any relationship to go sour is for one person not to perform, and then the other one will do the same. There is an interlocking dependency: The other person must be good so I can be good.
    3. The other’s benefit is their utmost concern. That does not mean they have no interest in their own benefits. It simply means that in their treatment of others, their goal is to do well by them regardless of how they are treated. They don’t play fair; they play right.
  8. Quit Self-Exaggerating – Thing Eight: Déjà vu leaders do not strive to be or to appear more than they really are.
    1. A déjà vu leader is a human being like everyone else, avoiding the need to be more than that.
    2. People who learn from failure are motivated to do better. Self-confidence does not come from seeing oneself as strong, without flaws, or above making mistakes. Self-confidence and belief in yourself come from accepting flaws and mistakes and realizing that you can go forward and grow past them, that you can learn from them.
    3. Closely related to admitting our own mistakes is responding constructively when the news of our imperfections comes from others. The way of the déjà vu leader is to receive correction as a gift, not to be defensive.
    4. Successful leaders fail just like everyone else. But it’s the way they handle their failure and imperfections that sets them apart.
    5. Humility means giving up thinking that we know it all, giving up thinking we can do it all, giving up thinking we have to do it well all the time, giving up thinking that we are better than others when they do not do it well, giving up needing to be seen as right or good all the time, and giving up defensiveness. In all these cases, the way of the déjà vu leader is basically to be real.
  9. Ignore the Popularity Polls – Thing Nine: Déjà vu leaders do not make decisions based on the fear of other people’s reactions.
    1. Successful leaders are sensitive to the reactions of others, but when weighing whether or not a given course is right, whether or not someone else is going to like it is not a factor that carries any weight. Concern, yes; but weight, no. Déjà vu leaders decide to do what is right first and deal with the fallout second.
    2. One of the important distinctions that déjà vu leaders make in these situations is between hurting someone and harming him. Hurt is a normal part of life, harming is optional.
    3. Learn the old saying, I am not doing this to you. I am doing it for me. That is not inflicting harm at all, even if the person on the receiving end acts as if it is.
    4. The responses you get may be along the lines of, “After all I’ve done for you and the company, this is the thanks I get?” or “I’ve done nothing wrong; why am I getting the shaft on this deal?” Stay fixed on your heading to do the right thing and do not allow the guilt messages to blow you off course.
    5. If you let the anger of other people decide your course of action for you, then you have just trained them in how to get what they want out of you. You have set yourself up for the same experience again.
    6. I’m often asked by leaders, “How do you deal with controlling people?” My answer is that you convert them from being controlling to being frustrated. The only way people can be controlling is when we make them that way by doing what they want.
    7. Don’t try to avoid upsetting people; just make sure you are upsetting the right ones. If kind, loving, responsible, and honest people are upset with you, then you had better look at the choices you are making. But if controlling, hot and cold, irresponsible, or manipulative people are upset with you, then take courage—it might be a sign that you are doing the right thing and becoming a déjà vu leader!
    8. On that day I discovered four things that changed my life. They were the same four things that I have heard other people affirm countless times:
      1. God is there to help us if we ask Him.
      2. He not only helps us directly, He gives us others to help us.
      3. He designed life to work according to certain truths and principles.
      4. As we practice those truths and principles, good things are given.

Procrastination

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Don’t put this off to read later… It may never happen.

Why? Because if you’re like me, you’re all too familiar with what Rick Warren called the eight phases of procrastination…

Phase 1: “I’ll start early this time” (hopeful)
Phase 2: “I’ve got to start soon” (a little tension)
Phase 3: “I should have started sooner” (creeping guilt)
Phase 4: “There is still time to do it” (false reassurance)
Phase 5: “What’s wrong with me?” (getting desperate)
Phase 6: “I can’t wait any longer!” (intense pain)
Phase 7: “Just get it done!” (get it over with!)
Phase 8: “Next time, I’ll start earlier.” (the cycle repeats)

This makes sense, so why not embrace this and make changes earlier?

A Summary of Logotherapy

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I received my BS from the University of Montevallo in 1981, and my major professor was Dr. Sanford Colley. He introduced me to most of the major theories of counseling and psychotherapy, and I found Existential Analysis (or logotherapy) to be the most intriguing. Upon recently rediscovering the writings of Dr. Viktor Frankl, I wish I had paid more attention in school!

This information is a compilation of my recent reading of three books:

Logotherapy was developed by neurologist, psychiatrist, and Holocaust survivor Viktor Frankl. It is considered the “Third Viennese School of Psychotherapy” along with Freud’s psychoanalysis and Adler’s individual psychology.

The theory is based on an existential analysis focusing on Kierkegaard’s “will to meaning” as opposed to Adler’s emphasis of “will to power” or Freud’s focusing on man’s “will to pleasure.” Logotherapy is based on the belief that it is the striving to find a meaning in life that is the primary, most powerful motivating factor in life.

The name “logotherapy” was created based on the Greek word logos (biblically, this means “word” but Frankl emphasizes the word referring to “meaning”). Frankl’s concept is based on the premise that the primary motivational force of an individual is to find meaning in life. These statements are the basic principles of logotherapy:

  1. Freedom of Will: Life has meaning under all circumstances, even the most miserable ones.
  2. Will to Meaning: Our main motivation for living is our will to find meaning in life.
  3. Meaning of Life: We have freedom to find meaning in what we do, and what we experience, or at least in the stance we take when faced with a situation of unchangeable suffering.

In Frankl’s view, the spirit is the will of the human being. The emphasis is on the search for meaning, which is not necessarily the search for God.

Frankl wrote that it may be psychologically damaging when a person’s search for meaning is blocked. Positive life purpose and meaning was associated with strong religious beliefs, membership in groups, dedication to a cause, life values, and clear goals.

According to logotherapy, meaning is experienced on two levels: ultimate meaning and meaning of the moment.

  1. Ultimate Meaning, is found through participation in a universal order of being in which every person has a place. This type of meaning deals with questions, such as, “Who am I?” Ultimate meaning can never be comprehended in its entirety, only pursued to the best of one’s ability.
  2. Meaning of the Moment, is much easier to grasp. In most situations it is nothing spectacular, just the daily tasks awaiting us. Some moments offer bigger choices than others; some moments are subtler than others; none are repeatable.

According to Frankl, people discover meaning in life in three different ways:

  1. Work: by creating a work or accomplishing a task.
  2. Love: by experiencing something in life or encountering someone, through the quality of love.
  3. Attitude: by the attitude we take toward unavoidable suffering” and that “everything can be taken from a man but one thing: the last of the human freedoms – to choose one’s attitude in any given set of circumstances.

On the meaning of suffering, Frankl gives the following example:

Once, an elderly general practitioner consulted me because of his severe depression. He could not overcome the loss of his wife who had died two years before and whom he had loved above all else. Now how could I help him? What should I tell him? I refrained from telling him anything, but instead confronted him with a question, “What would have happened, Doctor, if you had died first, and your wife would have had to survive without you?:” “Oh,” he said, “for her this would have been terrible; how she would have suffered!” Whereupon I replied, “You see, Doctor, such a suffering has been spared her, and it is you who have spared her this suffering; but now, you have to pay for it by surviving and mourning her.” He said no word but shook my hand and calmly left the office.

Frankl emphasized that realizing the value of suffering is meaningful only when the first two creative possibilities are not available (for example, in a concentration camp) and only when such suffering is unavoidable – he was not proposing that people suffer unnecessarily.

Frankl developed a unique view of determinism to coexist with the three basic pillars of Logotherapy. Though Frankl admitted that man can never be free from every condition, such as, biological, sociological, or psychological determinants, based on his experience during his life in the Nazi concentration camps, he believed that man is “capable of resisting and braving even the worst conditions.” In doing such, man can detach from situations, himself, choose an attitude about himself, determine his own determinants, therefore, shaping his own character and becoming responsible for himself.

Within the domain which belongs such human sufferings, these conditions are in effect:

  • Despondency: Expressed in pain, guilt, and death, which comprises the tragic triad.
  • Despair: Giving rise to depression, aggression, and addiction, which constitutes the the neurotic triad.
  • Doubt and Confusion: Often caused by an inner emptiness when access to one’s spiritual core is blocked, is experienced as existential vacuum.

This existential vacuum is a general sense of meaninglessness and emptiness, an “inner void,” an “abyss-experience.” It manifests itself mainly in a state of boredom. No instinct tells him what he has to do, and no tradition tells him what he ought to do: soon he will not know what he wants to do. More and more he will be governed by what others want him to do, thus increasingly falling prey to conformism.

There are various tools the counselor may use in helping people using logotherapy. The major established techniques for intervention described in logotherapy are:

Self-distancing or Self-detachment – When clients present us with their problems or symptoms, the first step—after hearing their story—is to help them gain some distance from the burden they carry, and through which they often identify themselves. This distancing will provide a clearer vision for courses of action open to them or reveal areas of freedom still available to take a stand toward their conditions. Man is capable of detaching himself not only from a situation but also from himself. He is capable of choosing his attitude toward himself. Self-distancing is the capacity to step away from ourselves and to look at ourselves from the “outside,” possibly with humor.

Paradoxical Intention – The means that the patient is encouraged to do, or wish to happen, the very things he fears. It lends itself to the short-term treatment of obsessive-compulsive and phobic clients. Paradoxical Intention is a wish turned upside down. Patients are guided to wish exactly what as phobics and obsessives they have so frantically feared and so desperately tried to avoid. What we flee from tends to catch up with us, and the more we fight a fear the more we become its victims. On the other hand, if we wish to have happen what we fear and support our paradoxical wish with humoristically exaggerated formulations, the fear dissolves.

Socratic Dialogue – This technique is used to help persons use questioning to discover for themselves the meanings of life. Frankl believes it is the task of the logotherapist, not to tell clients what the meaning in their life is, but to elicit the wisdom that is hidden within the spirit of each person. One of the basic assumptions of logotherapy is that, in the depth of our spiritual dimension, we know what kind of person we are, what our potentials are, and what is important and meaningful to us. He states that ultimate questions of human existence are on the lips of every man.

Dereflection – Focusing attention away from the situation. It rests on two essential qualities of human existence, namely, man’s capacities of self-transcendence and self-detachment. The essence of dereflection is substituting something positive for something negative. When turning toward a new interest is successful or is rewarded, turning from intense self-observation is more likely to succeed. Dereflection is intended to counteract compulsive inclination to self-observation. Through paradoxical intention the person tries to ridicule his symptoms, while he learns to “ignore” them through dereflection.

I challenge the reader to find the above referenced books, which bring much clarity to the task of pastoral counseling and guidance.

What Should a Disciple Look Like?

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What Does a Disciple of Jesus Look Like? A great question. We often attempt to develop new believers into what we think is a good disciple, but at the end of the day, our product looks more like the chief opponents of Jesus rather than his disciples. [ for example, see here ]

It is so important to see the end from the beginning, so we know what we desire in a follower of Jesus. Then we can take positive steps to see that vision come to fruition. Let me suggest these characteristics that should be developed into a disciple…

D – Decided Faith – He or She Has Unwavering Assurance of Salvation in Jesus Christ Alone (1 John 5:13, John 1:12-13, 1 John 5:11-12, Ephesians 4:14, Romans 8:16, 1 Corinthians 2:14)

I – Inward Growth – He or She is Developing Devotional Practices for Spiritual Growth (Mark 1:35, Genesis 19:27, Exodus 34:2-3, Psalm 5:3, 1 Corinthians 1:9, 1 Timothy 4:13, Acts 17:11, Proverbs 2:1-5, Psalm 1:1-6, Joshua 1:8)

S – Separated from Sin – He or She has Embraced the Practice of Repentance and a Life of Sanctification (1 John 1:5-2:2, James 1:22, 2 Timothy 2:19-22, Romans 6:12-14, 1 John 2:15-16, Romans 12:1-2, Colossians 3:9-10, 1 Peter 1:14-16, Ephesians 6:10-20, Romans 13:14, Mark 14:38, 1 John 1:9)

C – Committed to Community – He or She is Small Group Focused and Does not Neglect the Gathering of Saints (Acts 2:42, Acts 17:11, 1 John 1:3, 7, Hebrews 10:24-25, Psalm 122:1, John 15:12, Romans 12:10, Romans 14:9, 15:7, 14, 1 Corinthians 12:25, Galatians 5:13, 6:2, Ephesians 4:2, 25, 29, 32, 5:21, Colossians 3:13, 16, 1 Thessalonians 4:18, 5:11, 13, James 5:16, 1 Peter 4:9-10, 1 Peter 5:5)

I – Investing in Eternity – Uses Their Time, Talent, and Treasure for Things That Will Last (Ephesians 5:15-17, Psalm 90:10, 12, Ecclesiastes 3:1, James 4:14, Romans 13:11, Romans 12:4-8, Ephesians 4:11-13, Proverbs 3:9-10, 2 Corinthians 9:6-8, Luke 6:38, Proverbs 3:27, Galatians 6:6, Malachi 3:10, Proverbs 11:24-25, 2 Corinthians 8:9)

P – Personal Testimony – He or She is Committed to the Great Commandment and the Great Commission (Matthew 22:36-40, Matthew 28:18-20, Acts 1:8, Luke 8:38-39, Acts 26:1-23, John 9:25, 1 John 1:3, Colossians 1:28-29, Romans 1:16, 2 Timothy 4:1-2, Acts 8:35, 1 Corinthians 15:3-4, Luke 19:10, Mark 10:45)

L – Lordship of Christ – He or She Pursues Obedience to God’s Word and Self-control in This Life (Luke 6:46, Romans 12:1-2, Galatians 2:20, Colossians 1:18, Hebrews 1:2, John 14:21, 23, John 15:10, 14, 1 Samuel 15:22)

E – Extending the Love of Christ and his Kingdom – He or She Embraces the MVPs of Mission, Vision, and Proclamation (John 13:34-35, 1 John 3:16-18, John 15:13, 1 Corinthians 13:4-8, 1 John 4:7-21, Matthew 9:35-38, Acts 1:8, Luke 24:47, John 20:21, Isaiah 6:8)

Fully Engaged in My Church

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In the book, unChristian, I discovered that Christianity has an image problem. We just heard random people on the street talk about their impressions of the church. They’re talking about us. We are boring, hypocritical, deceptive, interested more in conversion than the person themselves, too political, anti-choice and anti-women, anti-homosexual… like we’re known more for what we are against than what we stand for. The question of the day is, “What would anyone in our society want to be connected to the church, much less become fully engaged?” I hope I am able to come up with an answer over the next 15 minutes.

Last week the message was on the importance of being fully engaged with God, so this week I’m going to talk about the local church being the key to our engagement with God!

The key verse: 2 Chronicles 16:9 – The eyes of the LORD search the whole earth in order to strengthen those whose hearts are fully committed to him.

There is power in a fully committed life, but what does it actually look like?

  1. Careful student of Scripture
  2. Zealous and active in their stand for God
  3. Appetite for worship and prayer
  4. Consistent in worship attendance
  5. Practices Scripture memorization
  6. Not afraid to pray in public
  7. Active in the local church
  8. Fasts and tithes regularly
  9. Has desire to stand against blasphemy and ungodliness
  10. Has firm grasp of basic foundational theological truth

For a long time I thought this is what would honor God and help me become more like Jesus, to become fully engaged with God and my church. But look again; these 10 behavior traits don’t look much like the disciples. I dare say they are not of Jesus’ disciples at all, but of his chief opponents, the Pharisees. Perhaps you’ll take a look at this post on What Does a Disciple Look Like?

I’m convinced that real-life discipleship (becoming more like Jesus in character and attitude) is what happens between the gathering times at church. What are people like at home, at school, in the lunchroom, in the office, on dates, at parties, in the locker room, in the boardroom, on the computer, or at the after-school job? What are they like when no one is looking? Do they demonstrate unconditional love, joy, peace, patience, concern for others, kindness, servanthood?

I also believe that real-life discipleship is also marked more by footprints than by monuments. For me, discipleship focuses on long-term commitments rather than a one-time decision to “accept Christ” or to become a Christian. It involves forward motion, a journey, a marathon. People may look at imperfection and failures of so-called Christians, but remember that the word disciple means learner, not expert.

At the beginning I want to remind you that we need to develop what I call firsthand faith. This is not faith inherited from parents, or Sunday school teachers or the pastor, but we take ownership of our own faith. Once faith becomes firsthand, it transforms into a conviction that will not be swayed by competing worldviews or other religions. Is there little wonder why teenagers often leave the faith when they leave home, or graduate God after they graduate high school?

Perhaps the church must stop trying to cram our bags with only the right beliefs and make us carry it because they said so. Rather, we should use questions and strategies that help people unpack the baggage they’ve been carrying. Re-examine the faith they have and discover why it’s in there.

So, how do you know that you are living out your own faith? I found a Gallup poll from October 2004 which described church members and non-members and their spiritual commitments, do they “strongly agree” to these nine factors.

  1. I spend time in worship or prayer every day.
  2. My faith is involved in every aspect of my life.
  3. Because of my faith, I have forgiven people who have hurt me deeply.
  4. Because of my faith, I have meaning and purpose in my life.
  5. My faith has called me to develop my given strengths.
  6. I will take unpopular stands to defend my faith.
  7. My faith gives me an inner peace.
  8. I speak words of kindness to those in need of encouragement.
  9. I am a person who is spiritually committed.

On the chart, notice that 39% spend time in worship or prayer on a daily basis, and 62% treat others with kindness or encouragement. Gallup also discovered that 90% of Americans believe in God or a higher power, yet as we see here, so few of them spend much time communicating with this God or higher power.

Overall, the results are that 22% of church members and only 3% of non-members are described as fully committed. The bottom line is that there is a disconnect between faith and practice in America.

So, what does it take to become fully engaged, sold out follower of Jesus in my church? I hope that this list will be something you use to evaluate yourself… “do I have this action, am I doing it, am I not doing it?

1. I take responsibility daily for my spiritual growth.

Key phrases: Take Responsibility, let’s say it together. Once more.

Think about a brand new baby, we have to do everything: feed, change, clean. Babies need someone to help them grow, but there comes a point when they have to be responsible for their own growth. Bethany’s hungry, when she was little I had to do everything, but now she can walk to the refrigerator and get something all by herself.

Can you imagine your child when he or she was in a high chair? It’s fine when they’re two, but now that they are 35 it’s a little weird. A lot of Christians are like this… feed me, feed me! It’s like they still want to be in the high chair, but it has turned into an “I” chair, because they really think it’s all about me, and what I can get. So, that’s the first step of becoming fully engaged with my church.

James 4:8 – Come close to God, and God will come close to you. Wash your hands, you sinners; purify your hearts, for your loyalty is divided between God and the world.

How do you start? Draw close to God, instead of living this divided life. Listen, you are as close to God right now as you want to be. God is not playing hide and seek.

2. I practice contentment in all areas of my life.

I am basically asking if you are satisfied with your life. Surveys show us that Americans are a pretty dissatisfied group. We are always discontent; climbing the corporate ladder, finding the right spouse, driving the better car, buying the next iPhone or gadget.

So, on a scale of 1-10, how satisfied are you with your marriage, relationships, job, career, where you live? Notice that discontentment comes when we can’t enjoy the NOW because we are too stuck in the past or too focused on the future. I have struggled with this, coming from Chatham and the small town life to the busyness of Virginia Beach. I could walk to the church, to Hargrave Military Academy where I taught, to my favorite Mexican restaurant right on main street.

Others look in the other direction, into the future, so they are not content in the present. They are not fully engaged in the church because they know they are stationed here for a short time and know they will move, so why get more involved? Besides, it hurts when we make friends only to leave in a short time, so why risk the pain?

Philippians 4:12 – I know how to live on almost nothing or with everything. I have learned the secret of living in every situation, whether it is with a full stomach or empty, with plenty or little.

Do not let the past or the future rob you of the joy and contentment your have today!

3. I serve others and not just attend church.

Here is where it gets practical; from taking responsibility and contentment to something very practical. Service is a very real path to engagement in my church. Serving others is also the Jesus path to greatness.

John 12:26 – Anyone who wants to be my disciple must follow me, because my servants must be where I am. And the Father will honor anyone who serves me.

So, how are you serving Jesus? You start by volunteering to meet needs… preschool help, Operation Inasmuch, setting up for classes, teaching a class, making phone calls, folding letters, chaperoning a youth event.

There are plenty of people in this congregation that always step up to the plate when there is a need, and others that always seem to let others step up. They say people in our society desire anonymity when it comes to church, but that is not what church is about, it is about community, faith, and love.

What must we do if we desire greatness? Here is what Jesus said…

Matthew 23:11 – The greatest among you must be a servant.

4. I invite people to come to my church.

Inviting people does not always mean they will come. But are you generally excited about what God is doing here? Do you see lives changed? Needs met? Purpose realized? Coming to understand a spiritual truth when you finally get it, it just clicks?

Do we really believe that people are lost without hope if they reject the good news of Christ? Sometimes we just get comfortable with our small group and are not interested in growing. We always say that we want to grow, but what steps do we take to actually grow, what sacrifices do we make to help growth to happen?

Do you pray for lost people you know? Do you stretch yourself and get out of your comfort zone? When was the last time you took a step a faith and actually “got out of the boat” because Jesus was out of the boat walking on the water?

Colossians 4:2-6 – Devote yourselves to prayer with an alert mind and a thankful heart. Pray for us, too, that God will give us many opportunities to speak about his mysterious plan concerning Christ. That is why I am here in chains. Pray that I will proclaim this message as clearly as I should. Live wisely among those who are not believers, and make the most of every opportunity. Let your conversation be gracious and attractive so that you will have the right response for everyone.

How are you doing with the checklist? Responsibility, Contentment, Service, Inviting people? The last item is a very practical step.

5. I bring my tithe to God each week.

The Bible tells us that what you do with your money is the one initial and greatest signs of your engagement with God! Let me illustrate.

When Stephen was young, we would occasionally eat out at fast food places. It happened that I finished my fries, none left, and saw Stephen had quite a few on his tray, so I reached over and took a few. To my surprise he objected, “Those are mine.”

  • Did he not know that I’m the one who bought him the fries in the first place? Perhaps next time I would not buy any fries at all, then where would he be?
  • Does he know realize that I can go up to the counter and buy more fries than he could possibly eat?
  • Does he underestimate my strength? I could just take all of his fries away from him. So, what’s up with, “Those are mine?”

In the church, it’s like God saying to us, “If you want me to bless your life, just share your fries.” And we just cross our arms and say – no. God just wants 10% and for us to realize that we wouldn’t have anything if it were not for Him.

Malachi 3:10 – Bring all the tithes into the storehouse so there will be enough food in my Temple. If you do,” says the LORD of Heaven’s Armies, “I will open the windows of heaven for you. I will pour out a blessing so great you won’t have enough room to take it in! Try it! Put me to the test!

  • Bring – Bring (as Paul says, on the first day of the week – 1 Corinthians 16:2) what you have purposed in your heart, don’t rob God of what He requires.
  • All the tithe – Ten percent, not a potion of what is left over at the end of the month.
  • Into the storehouse – This represents the church, so don’t split it up between several worthy causes. Support other causes with your offerings, not your tithe.
  • Put Me to the test – See what happens as we honor God in this area; a blessing so great we won’t know what to do with it.

Ultimately, this is not a money issues, it is a heart issue. Jesus said that where your treasure is, there will be your heart also. (Matthew 6:19-21)

So, these are the fruits of an engaged life. Taking responsibility, experiencing contentment, serving God and others through the church, inviting people into the fellowship, and bringing the tithe to God each week. How are you in all these areas? What is the fruit of your life? Do you have all five? Which one can you work on this week?

Matthew 7:16-17 – You can identify them by their fruit, that is, by the way they act. Can you pick grapes from thornbushes, or figs from thistles? A good tree produces good fruit, and a bad tree produces bad fruit.

I trust you will step out in faith today and bear the fruit that God desires and deserves.

Luther’s Reformation at 500

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This week is significant for the Christian church.

Sometime during October 31, 1517, the day before the Feast of All Saints, the 33-year-old Martin Luther posted these statements on the door of the Castle Church in Wittenberg. The door functioned as a bulletin board for various announcements related to academic and church affairs.

In case you ever wondered what this was all about…

In the first few theses, Luther develops the idea of repentance as the Christian’s inner struggle with sin rather than the external system of sacramental confession.

Theses 5–7 state that the pope can only release people from the punishments he has administered himself or through the church’s system of penance, not the guilt of sin. The pope can only announce God’s forgiveness of the guilt of sin in his name.

In theses 14–29, Luther challenged common beliefs about purgatory.

Theses 30–34 deal with the false certainty Luther believed the indulgence preachers offered Christians. Since no one knows whether a person is truly repentant, a letter assuring a person of his forgiveness is dangerous.

In theses 35 and 36, he attacks the idea that an indulgence makes repentance unnecessary.

Theses 39 and 40 argue that indulgences make true repentance more difficult. True repentance desires God’s punishment of sin, but indulgences teach one to avoid punishment, since that is the purpose of purchasing the indulgence.

In theses 41–47 Luther criticizes indulgences on the basis that they discourage works of mercy by those who purchase them.

Luther criticizes the doctrine of the treasury of merit on which the doctrine of indulgences is based in theses 56–66. He states that everyday Christians do not understand the doctrine and are being misled.

In theses 67–80, Luther discusses the problems with the way indulgences are being preached.

Luther finally lists several criticisms advanced by laypeople against indulgences in theses 81–91. He presents these as difficult objections his congregants are bringing rather than his own criticisms. How should he answer those who ask why the pope does not simply empty purgatory if it is in his power? *

The following text is directly from the Bible Study Tools website.

Out of love for the truth and the desire to bring it to light, the following propositions will be discussed at Wittenberg, under the presidency of the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and Lecturer in Ordinary on the same at that place. Wherefore he requests that those who are unable to be present and debate orally with us, may do so by letter.

In the Name our Lord Jesus Christ. Amen.

1. When our Lord and Master Jesus Christ said, “Repent” ( Matthew 4:17 ), he willed the entire life of believers to be one of repentance.

2. This word cannot be understood as referring to the sacrament of penance, that is, confession and satisfaction, as administered by the clergy.

3. Yet it does not mean solely inner repentance; such inner repentance is worthless unless it produces various outward mortification of the flesh.

4. The penalty of sin remains as long as the hatred of self (that is, true inner repentance), namely till our entrance into the kingdom of heaven.

5. The pope neither desires nor is able to remit any penalties except those imposed by his own authority or that of the canons.

6. The pope cannot remit any guilt, except by declaring and showing that it has been remitted by God; or, to be sure, by remitting guilt in cases reserved to his judgment. If his right to grant remission in these cases were disregarded, the guilt would certainly remain unforgiven.

7. God remits guilt to no one unless at the same time he humbles him in all things and makes him submissive to the vicar, the priest.

8. The penitential canons are imposed only on the living, and, according to the canons themselves, nothing should be imposed on the dying.

9. Therefore the Holy Spirit through the pope is kind to us insofar as the pope in his decrees always makes exception of the article of death and of necessity.

10. Those priests act ignorantly and wickedly who, in the case of the dying, reserve canonical penalties for purgatory.

11. Those tares of changing the canonical penalty to the penalty of purgatory were evidently sown while the bishops slept ( Matthew 13:25 ).

12. In former times canonical penalties were imposed, not after, but before absolution, as tests of true contrition.

13. The dying are freed by death from all penalties, are already dead as far as the canon laws are concerned, and have a right to be released from them.

14. Imperfect piety or love on the part of the dying person necessarily brings with it great fear; and the smaller the love, the greater the fear.

15. This fear or horror is sufficient in itself, to say nothing of other things, to constitute the penalty of purgatory, since it is very near to the horror of despair.

16. Hell, purgatory, and heaven seem to differ the same as despair, fear, and assurance of salvation.

17. It seems as though for the souls in purgatory fear should necessarily decrease and love increase.

18. Furthermore, it does not seem proved, either by reason or by Scripture, that souls in purgatory are outside the state of merit, that is, unable to grow in love.

19. Nor does it seem proved that souls in purgatory, at least not all of them, are certain and assured of their own salvation, even if we ourselves may be entirely certain of it.

20. Therefore the pope, when he uses the words “plenary remission of all penalties,” does not actually mean “all penalties,” but only those imposed by himself.

21. Thus those indulgence preachers are in error who say that a man is absolved from every penalty and saved by papal indulgences.

22. As a matter of fact, the pope remits to souls in purgatory no penalty which, according to canon law, they should have paid in this life.

23. If remission of all penalties whatsoever could be granted to anyone at all, certainly it would be granted only to the most perfect, that is, to very few.

24. For this reason most people are necessarily deceived by that indiscriminate and high-sounding promise of release from penalty.

25. That power which the pope has in general over purgatory corresponds to the power which any bishop or curate has in a particular way in his own diocese and parish.

26. The pope does very well when he grants remission to souls in purgatory, not by the power of the keys, which he does not have, but by way of intercession for them.

27. They preach only human doctrines who say that as soon as the money clinks into the money chest, the soul flies out of purgatory.

28. It is certain that when money clinks in the money chest, greed and avarice can be increased; but when the church intercedes, the result is in the hands of God alone.

29. Who knows whether all souls in purgatory wish to be redeemed, since we have exceptions in St. Severinus and St. Paschal, as related in a legend.

30. No one is sure of the integrity of his own contrition, much less of having received plenary remission.

31. The man who actually buys indulgences is as rare as he who is really penitent; indeed, he is exceedingly rare.

32. Those who believe that they can be certain of their salvation because they have indulgence letters will be eternally damned, together with their teachers.

33. Men must especially be on guard against those who say that the pope’s pardons are that inestimable gift of God by which man is reconciled to him.

34. For the graces of indulgences are concerned only with the penalties of sacramental satisfaction established by man.

35. They who teach that contrition is not necessary on the part of those who intend to buy souls out of purgatory or to buy confessional privileges preach unchristian doctrine.

36. Any truly repentant Christian has a right to full remission of penalty and guilt, even without indulgence letters.

37. Any true Christian, whether living or dead, participates in all the blessings of Christ and the church; and this is granted him by God, even without indulgence letters.

38. Nevertheless, papal remission and blessing are by no means to be disregarded, for they are, as I have said (Thesis 6), the proclamation of the divine remission.

39. It is very difficult, even for the most learned theologians, at one and the same time to commend to the people the bounty of indulgences and the need of true contrition.

40. A Christian who is truly contrite seeks and loves to pay penalties for his sins; the bounty of indulgences, however, relaxes penalties and causes men to hate them — at least it furnishes occasion for hating them.

41. Papal indulgences must be preached with caution, lest people erroneously think that they are preferable to other good works of love.

42. Christians are to be taught that the pope does not intend that the buying of indulgences should in any way be compared with works of mercy.

43. Christians are to be taught that he who gives to the poor or lends to the needy does a better deed than he who buys indulgences.

44. Because love grows by works of love, man thereby becomes better. Man does not, however, become better by means of indulgences but is merely freed from penalties.

45. Christians are to be taught that he who sees a needy man and passes him by, yet gives his money for indulgences, does not buy papal indulgences but God’s wrath.

46. Christians are to be taught that, unless they have more than they need, they must reserve enough for their family needs and by no means squander it on indulgences.

47. Christians are to be taught that they buying of indulgences is a matter of free choice, not commanded.

48. Christians are to be taught that the pope, in granting indulgences, needs and thus desires their devout prayer more than their money.

49. Christians are to be taught that papal indulgences are useful only if they do not put their trust in them, but very harmful if they lose their fear of God because of them.

50. Christians are to be taught that if the pope knew the exactions of the indulgence preachers, he would rather that the basilica of St. Peter were burned to ashes than built up with the skin, flesh, and bones of his sheep.

51. Christians are to be taught that the pope would and should wish to give of his own money, even though he had to sell the basilica of St. Peter, to many of those from whom certain hawkers of indulgences cajole money.

52. It is vain to trust in salvation by indulgence letters, even though the indulgence commissary, or even the pope, were to offer his soul as security.

53. They are the enemies of Christ and the pope who forbid altogether the preaching of the Word of God in some churches in order that indulgences may be preached in others.

54. Injury is done to the Word of God when, in the same sermon, an equal or larger amount of time is devoted to indulgences than to the Word.

55. It is certainly the pope’s sentiment that if indulgences, which are a very insignificant thing, are celebrated with one bell, one procession, and one ceremony, then the gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies.

56. The true treasures of the church, out of which the pope distributes indulgences, are not sufficiently discussed or known among the people of Christ.

57. That indulgences are not temporal treasures is certainly clear, for many indulgence sellers do not distribute them freely but only gather them.

58. Nor are they the merits of Christ and the saints, for, even without the pope, the latter always work grace for the inner man, and the cross, death, and hell for the outer man.

59. St. Lawrence said that the poor of the church were the treasures of the church, but he spoke according to the usage of the word in his own time.

60. Without want of consideration we say that the keys of the church, given by the merits of Christ, are that treasure.

61. For it is clear that the pope’s power is of itself sufficient for the remission of penalties and cases reserved by himself.

62. The true treasure of the church is the most holy gospel of the glory and grace of God.

63. But this treasure is naturally most odious, for it makes the first to be last ( Matthew 20:16 ).

64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first.

65. Therefore the treasures of the gospel are nets with which one formerly fished for men of wealth.

66. The treasures of indulgences are nets with which one now fishes for the wealth of men.

67. The indulgences which the demagogues acclaim as the greatest graces are actually understood to be such only insofar as they promote gain.

68. They are nevertheless in truth the most insignificant graces when compared with the grace of God and the piety of the cross.

69. Bishops and curates are bound to admit the commissaries of papal indulgences with all reverence.

70. But they are much more bound to strain their eyes and ears lest these men preach their own dreams instead of what the pope has commissioned.

71. Let him who speaks against the truth concerning papal indulgences be anathema and accursed.

72. But let him who guards against the lust and license of the indulgence preachers be blessed.

73. Just as the pope justly thunders against those who by any means whatever contrive harm to the sale of indulgences.

74. Much more does he intend to thunder against those who use indulgences as a pretext to contrive harm to holy love and truth.

75. To consider papal indulgences so great that they could absolve a man even if he had done the impossible and had violated the mother of God is madness.

76. We say on the contrary that papal indulgences cannot remove the very least of venial sins as far as guilt is concerned.

77. To say that even St. Peter if he were now pope, could not grant greater graces is blasphemy against St. Peter and the pope.

78. We say on the contrary that even the present pope, or any pope whatsoever, has greater graces at his disposal, that is, the gospel,spiritual powers, gifts of healing, etc., as it is written, 1 Corinthians 12:28 ).

79. To say that the cross emblazoned with the papal coat of arms, and set up by the indulgence preachers is equal in worth to the cross of Christ is blasphemy.

80. The bishops, curates, and theologians who permit such talk to be spread among the people will have to answer for this.

81. This unbridled preaching of indulgences makes it difficult even for learned men to rescue the reverence which is due the pope from slander or from the shrewd questions of the laity.

82. Such as: “Why does not the pope empty purgatory for the sake of holy love and the dire need of the souls that are there if he redeems an infinite number of souls for the sake of miserable money with which to build a church? The former reason would be most just; the latter is most trivial.

83. Again, “Why are funeral and anniversary masses for the dead continued and why does he not return or permit the withdrawal of the endowments founded for them, since it is wrong to pray for the redeemed?”

84. Again, “What is this new piety of God and the pope that for a consideration of money they permit a man who is impious and their enemy to buy out of purgatory the pious soul of a friend of God and do not rather, because of the need of that pious and beloved soul, free it for pure love’s sake?”

85. Again, “Why are the penitential canons, long since abrogated and dead in actual fact and through disuse, now satisfied by the granting of indulgences as though they were still alive and in force?”

86. Again, “Why does not the pope, whose wealth is today greater than the wealth of the richest Crassus, build this one basilica of St. Peter with his own money rather than with the money of poor believers?”

87. Again, “What does the pope remit or grant to those who by perfect contrition already have a right to full remission and blessings?”

88. Again, “What greater blessing could come to the church than if the pope were to bestow these remissions and blessings on every believer a hundred times a day, as he now does but once?”

89. “Since the pope seeks the salvation of souls rather than money by his indulgences, why does he suspend the indulgences and pardons previously granted when they have equal efficacy?”

90. To repress these very sharp arguments of the laity by force alone, and not to resolve them by giving reasons, is to expose the church and the pope to the ridicule of their enemies and to make Christians unhappy.

91. If, therefore, indulgences were preached according to the spirit and intention of the pope, all these doubts would be readily resolved. Indeed, they would not exist.

92. Away, then, with all those prophets who say to the people of Christ, “Peace, peace,” and there is no peace! ( Jeremiah 6:14 )

93. Blessed be all those prophets who say to the people of Christ, “Cross, cross,” and there is no cross!

94. Christians should be exhorted to be diligent in following Christ, their Head, through penalties, death and hell.

95. And thus be confident of entering into heaven through many tribulations rather than through the false security of peace ( Acts 14:22 ).

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Jesus’ Model for Decision Making

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We all desire to make wise decisions, so it is best to look at the actions of Jesus to understand our decision making strategy.

Jesus Made a Choice: this is the key to decision making. We arrive where we are right now because of the decisions we have made over the years, and even today. So the first step is easy, simply choose to choose.

Jesus Withdrew from Others: if we want to make a godly decision, we should get away from worldly influences. Jesus withdrew and spent time in prayer, and thinking through his choices. He often spent time alone before making significant decisions.

Jesus Prayed About it: if prayer was necessary for Jesus, how much more for us? Ask for God’s wisdom (James 1:5), and maybe even fasting to your praying (Isaiah 58:8-9).

Jesus was Obedient: he made decisions based on the Word of God (John 4:34). Perhaps we would have the commitment to obey God more than our drive to eat. When we think about our commitment to obedience, most of our decision are decided ahead of time.

Jesus Told Others What He Decided: when we tell others, it seems to solidify our decision. Opposition and criticism may come but we must make our decisions known.