fashionable help

In my arrogance…
I don’t want help that looks to simply like help…
I don’t want help that makes me look too desperate…
I wouldn’t want anyone to think I really needed help…
I’d rather be seen as someone who is a smug curator of the most desirable help.

In my arrogance…
I want fashionable help.

In my arrogance…
“I lift my eyes up.
Up to the mountains.
Where does my help come from?
My help comes from…”
Things that sound cool…
Things I can wear like fashion accessories…
Things like “12 step spirituality”
or “neuroscience”
or the scintillating book quotes I might drop…

What about people whose help is… God?
What about people who find it helpful to listen to Christian top-40 worship music?
What about people whose help is saying the serenity prayer?

Instead of arrogance…
intelligent help for intelligent people…
trendy help for trendy people…

What about simple help for simple people…

Lord make me humble.
Make me a servant.

the sneaky allure of selfishness

I’m a prayer guy, and I’m a fan of 12-step spirituality.

So one of the resources I use for prayer is the guidance offered in the AA Big Book for step 11.

It suggests some patterns of meditation and prayer “upon awakening”. Here’s the first bit of advice…

“On awakening let us think about the twenty-four hours ahead. We consider our plans for the day. Before we begin, we ask God to direct our thinking, especially asking that it be divorced from self-pity, dishonest or self-seeking motives.”

AA Big Book, page 86

I am in awe of how practical this advice is. If I’m not directed by God, I will eventually (or immediately!) drift into spiritually unhelpful ways of thinking about my day. It mentions three huge categories of bad day-planning: “self-pity, dishonest or self-seeking motives.”

In my insecurity, I can lapse into the self-pity of imagining how certain situations may not go my way, or dreading the experience today of the effects of having been wronged yesterday.

In my self-protecting fear, I can drift into dishonesty, looking at the day ahead with a distorted lens that lies to myself by exaggerating the good that I think I might do, or minimising the mistakes I may make.

In my grandiosity (itself a product of insecurity), I can wade into the waters of imagining how impressively I might perform in this or that situation.

Later on in these couple of pages of advice, the AA big book has a strong suggestion around making our prayers that are oriented to being useful to others.

We ask especially for freedom from self-will, and are careful to make no request for ourselves only. We may ask for ourselves, however, if others will be helped. We are careful never to pray for our own selfish ends. Many of us have wasted a lot of time doing that and it doesn’t work. You can easily see why.

AA Big Book, page 87

I don’t think it is theologically wrong to pray for ourselves, of course. But it is not hard to see the wisdom of this advice. Our thinking about the day, and our ways of going about the day itself, are quickly distorted by self-focused motives. Heck, I can find myself drifting into worry, fear or self-protecting resentment even during a time of prayer itself!

The advice here is to always remember our priority of being useful to others. That is damned good advice.

surprising God speech

This morning I am up to 2 Chronicles 35 in my daily readings.

I was excited to read more about Josiah, who is becoming a bit of a favourite of mine. No king like him before or after him, says 2 Kings 23:25. The account of Josiah in 2 Kings is very brief in its narration of Josiah’s death. It simply says that Josiah went out to fight against the Egyptian king Necho, who “faced him and killed him.” It’s given as a very short footnote in the life of the great reformer.

The account in 2 Chronicles has a fair bit more to say about Josiah’s death. Despite all of Josiah’s inspiring life: the years of learning as a young king, his seeking after God, the purging Judah of idols and images, the repairing of temple, and the celebrating of a Passover like no other, we are given a blunt account of his stubborn end.

Necho came up to fight against Carchemish by the Euphrates. Josiah is determined to stop this, and moves into position. Pharaoh is off-put and sends a message to Josiah, effectively saying: “Hey, what are you doing? My fight is not with you, but with them.” And then we have a fascinating record of communication from this Pharaoh. This Egyptian brings God into it, saying, “God commanded me to make haste. Refrain from meddling with God, who is with me, lest He destroy you.”

That’s quite a statement. “I’m acting under the command of God. God is with me. If you resist me, you’re resisting God, and you’ll be destroyed.”

Immediately some of our intuitive sensibilities leap in here in confusion. “Oh sure, the Egyptian king may be claiming that God has sent him, but we know that God only speaks to and through the good people of Israel, like prophets, priests and kings. God doesn’t speak through Pharaohs…”

But then, the narrative continues and shatters those sensibilities: we are told that Josiah, unwilling to turn away, disguised himself and went to fight, and in so doing “did not heed the words of Necho from the mouth of God.”

What? This is not just Necho being used as a mouthpiece for God, but God’s mouth being used as a channel for… Necho’s words!?.

Here again we have an expectation-shattering narrative. God gets involved in the world in ways we don’t like, don’t approve of, and don’t expect. God not only gets involved with passionate prayerful reformers like Josiah, but also with warring Egyptian kings who are being resisted by the ‘good guys’.

As we learn much later in the biblical metanarrative, God is not only the God of the Jews, but of Gentiles also (Romans 3:29). God can speak through stars, donkeys and silence as well as prophets, preachers and holy writ. When it comes to God, we do have a definitive narrative to help us know when something is or isn’t from God, but we also do well not to overly absolutize or restrict our expectations.

Maybe today God is speaking through people and groups we don’t like, as well as ‘The Christians’.

God speaks in surprising ways. May I listen, hear and obey.

true treatment

Maybe you are, specifically, an alcoholic. Maybe, like the rest of us, you can identify (a little or a lot) with the language and experience of addiction to some-‘thing’. Here’s something of a progression of how we become aware of our patterns, and how we can find relief and recovery from them.

1 The ‘thing’ is an effective ‘treatment’ – until it isn’t

It may sound odd to speak about alcohol as an ‘effective treatment’ for alcoholism, but in a very important sense this is true. At least for a certain period, a drug (alcohol, cocaine, work, sex, food, etc.) does something for you at some level. Whatever your ‘thing’ is, it treats the addiction, or you wouldn’t do it. You wouldn’t stay late at work every day (neglecting family, your own needs, etc.) if it didn’t provide the desired effect – which I’m guessing is increased income, a jolt of feeling like you are smashing out tasks and carrying the business on your shoulders, etc. You wouldn’t do drugs if they didn’t give you a hit. You wouldn’t look at inappropriate content online if it didn’t provide an escape. You wouldn’t go on food binges unless you got a hit.

The sad reality of addiction is that it is progressive. We need more of the ‘thing’, or stronger versions of it, to provide the same surge of energy or the same numb-out escapism. The drug works – until it doesn’t. It’s an effective treatment – until it isn’t.

Sooner or later, the ‘treatment’ for the addiction is accompanied by side-effects. We notice that our life is affected and that the ‘thing’ is not only failing to provide what it used to, but that our use of the ‘thing’ is succeeding in providing negative circumstances that we don’t want. We decide that we want… or need… to stop.

2 Merely ‘abstaining’ leaves me with un-treated addiction

The difference between addiction and non-addiction is that the non-addict can succeed in staying stopped, or moderating their use such that the side-effects are managed or eliminated. You are not an alcoholic if you can stop drinking entirely, or if you can keep yourself to 1-2 beers every time you drink.

The addict, however, has a tragic problem of not being able to stop or moderate. They may be able to stop for a time, but eventually give back in. They may moderate a time or two, but regularly lose control over the amount.

There’s another difference however that is crucial.

When a non-addict stops using, they feel better. When an addict stops using the thing they crave, they feel horrible. This is called withdrawal, or being in a state called ‘dry drunk’. You may not be using, but you are just gritting your teeth waiting to. Here is the territory of slips, relapses and falling over again.

Addiction demands to be treated – one way or another. The question is: what do you do when the using that used to treat it no longer does, and the abstinence from using doesn’t seem to work either?

Here is the sweet spot that brings people to their knees. They feel they have no direction to go. The drug threatens to kill them via drowning, and abstinence threatens to kill them via dehydration.

3 Knowledge is an ineffective treatment for the addiction

A very attractive pursuit for many who are struggling with addiction is the pursuit of more and more knowledge. Books on addiction. YouTube videos. TED talks. Articles. The idea here is that knowledge is power, and ignorance is weakness. If I’m struggling with addiction, it must be because I don’t know enough about my addiction. Perhaps I need to learn how my childhood trauma has made me a workaholic. Maybe I drink because of this or that. Or maybe I can learn more about how addiction is managed through avoiding triggers, or keeping myself safe.

Here again the distinction between addict and non-addict is key. A non-addict can indeed stop with good reason and good knowledge. They get the tools and use them if needed. And the tools work.

But for the addict, they may have all the tools in the world, all the good reasons to stop, all the life-hacks and strategies, but they just go back to it again and again.

4 Spirit Power is the true sustainable treatment for addiction

12-step spirituality insists that what we truly need is a Higher Power.

The idea here is that instead of fighting the addiction directly via will power or mind power, I surrender to complete defeat and instead commit myself to a course of action (the Steps) that put me in touch with Spirit power.

I set myself on a course of action that involves desperation, surrender, trust, introspection, confession, willingness, restitution, discipline, prayer and service.

And as I progress on this course of action, I suddenly notice that the addictive obsession and compulsion have been sidelined. I am so concentrated on trusting God, cleaning house, and helping others, that my problems are dying of neglect.

This is not ‘curing’ me of addiction as though I could never go back to using.

This is what it means to recover, and be recovered, from the addiction.

the idolatry of seeking bad help

In 2 Chronicles 28, amidst the familiar but irregular back-and-forth rhythm of ‘good king, bad king’ in this part of the Bible, we are introduced to King Ahaz. He did not do what is right.

Bad king.

One of the familiar refrains of this part of biblical history has to do with burning incense to, building altars to, or not removing the high places to foreign gods. The original readers or hearers of these stories would have known the practical detail of the idolatry that is summarised by such words. But we modern readers don’t.

Early in the chapter (28:2-4) we get a list of his idolatrous practices (the Baal images, the child sacrifice, the incence at the high places, hilltops and trees), but later (28:22-23) we are given a window into his idolatrous mindset. Here’s how the text puts it.

In his time of trouble King Ahaz became even more unfaithful to the Lord. He offered sacrifices to the gods of Damascus, who had defeated him; for he thought, “Since the gods of the kings of Aram have helped them, I will sacrifice to them so they will help me.”

Here is the implicit idolatrous ideology we are invited to consider: if you want help in a particular area, you sacrifice particular things to particular gods. If you have food insecurity or drought, you sacrifice grain to get more from the gods. If childbirth and reproduction isn’t going so well, you might sacrifice your child to get help with having more children.

By contrast, the faithful leaders and prophets understood that the Lord doesn’t require dead children, or even rams or bulls, to bless his people. They knew how inhumane and anti-life such practices and ideology were.

In our modern world, we don’t literally make these same kinds of sacrifices, but we still can fall into idolatrous thinking that leads to idolatrous living. We see other people who seem to be enjoying certain things, so we sacrifice to get in on the action. We might think: “Their holiday photos looked amazing. I’m going to work extra and save so we can go.” or “That newest smartphone model has amazing features, instead of using my money for other purposes, I’ll shell out for one.”

Those are just some easy examples. Idolatry can be much more subtle. Even church leaders can be tempted: “Their church services look amazing, let’s invest in all of their tech so we can have that too.”

Then and now, the contrast is grateful obedience to the Lord and not enslaving ourselves to a false god, even if the offer looks enticing. The things we really need, oxygen, grace, meaning, purpose, are free of charge and not in short supply.

one day at a time

The phrase “one day at a time” is simple and profound. It is a phrase from the world of 12-step recovery, but has a biblical background. Think new manna or new mercies every morning. Or Jesus’ teaching against worrying about tomorrow.

One way to think about what it does mean, is to think about what it doesn’t mean.

The opposite of living one day at a time is to live life under the psychological weight of many or all days. It may indeed be wise to recall the mistakes of the past one wants to avoid repeating. And it is generally accepted wisdom to have aims in life, and to plan for the future. There is a huge difference, however, between the firm wisdom of recalling past errors and making future plans, and the sure insanity of trying to psychologically manage one’s entire life span – or indeed all history – with the limited resources of one’s present daily experience.

It is too much.

And so, as with the alcoholic, we don’t trouble ourselves with fixing every problem that we have at once, and we don’t worry about what may happen tomorrow. We focus. We channel our energies onto the present day.

The alcoholic cannot, meaning they are powerless to, psychologically bear the weight of stopping drinking forever. It is too much to hold in mind their entire journey of recovery. It is enough to focus ‘just for today’. The alcoholic does not concern themselves with ensuring today that they will not drink tomorrow, next week and so on. They concern themselves with the required actions to further their recovery today. They will pray today. They will help another alcoholic today. They will go to a meeting or make a phone call today. They will seek to be kind and loving towards all today.

Like the alcoholic, we are not God that we can look down upon this little cosmic timeline and work out a timeless eternal solution for how to rectify all the problems therein. No, we are at best partners of God, given just enough time, strength and capacity to affect what we can affect today.

This phrase dovetails well with the Serenity Prayer.

God, grant me the serenity to accept the things I cannot change.
Like the past and the future…
Courage to change the things I can
Like today and only today…
And the wisdom to know the difference.
Like remembering to live one day at a time…

spirit direct my tongue

Lord, open my lips, and my mouth shall declare your praise. (Psalm 51:15)

However and whenever I use my tongue, I am increasingly away of the need for my speech to be spirit-directed. There are a few categories of spirit-directed speech that are useful to recognise:

spirit directed proclamation

Whatever form or format the proclamation takes, be that preaching in a church, directing a film, or designing an image for a billboard or Instagram (and I don’t ever expect to do two of those four!), there is a stark difference between engaging in those tasks with a mind and heart full of self, or filled with Spirit.

spirit directed conversation

Whether it be the most gentle listening and coaching, or the most urgent and heated must-have dispute, again, there is a clear distinction between the Spirit directing me to speak words filled with truth and grace, or my ego directing me to speak words filled with half-truths, defensiveness, insecurity and manipulation.

spirit directed prayer

When I pray, I may use a prayer book, I may let my mind chase the Spirit’s heart with unplanned words, or indeed I may silently speak to God in the quiet space of my own mind and heart. In all of those ‘modes’ I can either be led by the fear and pride that flows from ego and flesh, or I can be prompted or awakened by the Spirit enabling me to read, pray or meditate along the lines of love, humility and courage.

spirit directed tongues?

I have no personal experience of what most people call tongues. But even with my lack of experience (and putting to one side the exegetical interpretive questions I can hide within) I can imagine that whatever kind of speech that is borne from the movement of my tongue, be that a) a spontaneously and miraculously given and previously un-learned human language, b) a humanly-unintelligible angelic language, c) wordless groans, or d) a simple, humble and playful kind of free vocalisation offered to a Father by a child seeking an encounter that transcends rationality, it is the Spirit that makes such speech edifying or selfish.

Lord, open my lips, and my mouth shall declare your praise. (Psalm 51:15)

the king and the parent

As the theologically-astute preachers’ line goes, “If you want to know what God is like, look at Jesus.” When it comes to the Lord’s prayer, we are not so much looking at as listening to Jesus. He speaks of God as “Our Father”. God is just ‘like’ a Father, God is a Father.

Much has been said about how it is virtually and psychologically impossible for our human experiences of fatherhood (and motherhood) to not colour the way we understand and experience our relationship with our heavenly Father.

For those of us who have the privilege of being parents ourselves, this dynamic divides into two: We experience parenting ‘upwards’ and ‘downwards’. And both experiences colour us.

Positively we may be able to remember wonderful moments where our parents imprinted us with God-like love. And we likewise may have managed to have supremely divine moments where we were conscious of participating in truly loving parenting to a child of our own.

Negatively, however, our ‘upward’ experience of parenting in various ways can be a source of wounding as we recall various times that we were under-parented or over-parented, manipulated or abandoned, spoiled or abused.

Likewise, our ‘downward’ experience of parenting can provide a steady diet of shame as we fail, again and again, to live up to even our own limited standards of what a good parent should look like, and see the disappointment in our child.

In short, upwards wounds damage our trust in our parents, and downward shame damages our trust in ourselves. It is psychologically hard work, shall we say to trust God when our trust in our parents and ourselves is broken. We may scan the Bible and find stories that seem, especially when disconnected from the scriptural metanarrative and interpreted in the counter-narrative of progressive secularism, to show a God acting in ways that are wounding.

Back to Jesus we must go.

Jesus shows us not only how to truly see the loving Fatherhood of God, but also what it looks like when a Son fully trusts and enjoys that fatherhood. Jesus shows us a Father that is just, for sure, but radically merciful and self-sacrificing. A God who can be trusted.

thoughts on prayer

Prayer is unavoidable. We are always praying. We are always giving expression to spoken or unspoken, conscious or sub-conscious hopes, longings, hurts or questions.

Specifically, prayer is the essential, basic and transformative practice that followers of Jesus the King must engage in if they are to even begin to truly participate in the life of the kingdom. There seem to be different levels or modes for this.

  • At one level, prayer is all about personal sustenance and devotion. Whether this looks like a desperate plea for God’s presence, power, transformation, rescue, and deliverance, or a disciplined habit that trains and forms me in the shape of Jesus.
  • At another level, prayer is about communal development and formation. This could look like a simple shared practice where we support one another on the road of discipleship, or like an intensive and rigorous programme of activity to collaboratively pursue dynamic change in a community.
  • At another level, prayer is about societal transformation and revival. This could look like quiet, gentle and empathetic longing for the local and global state of affairs to shift in God’s time, or a public protest march calling on God to judge, heal & revive society.

All three of these modes of kingdom prayer ask for, plead for, work for, long for, seek for the transformative presence of God. In my personal space. In a shared community space. In my neighbourhood, city, nation or indeed the world.

All three modes of prayer pray the same three words over hearts, communities and societies: Come. Lord. Jesus.

Faith, Humility, Service

Bill Wilson based his 12 steps of Alcoholics Anonymous on the 6 principles he learned from the Oxford Group. The 12 steps are often summarised with 3 points: Trust God, Clean House, Help Others. Those three points can be seen clearly in the 6 principles of the Oxford Group:

TRUST GOD / FAITH

  • 1.       A Complete deflation.
    • Bill Wilson described this ‘deflation’ in the language of powerlessness. A ‘deflated’ person is not ‘inflated’ with power, or ability to manage their life (or the lives of others!). They are not bubbling over with strength and sanity. They are at the end of themselves, and know their complete, total need of power outside of themselves.
  • 2.       Dependence on God.
    • In Bill Wilson’s 12-steps, when it came to getting results, you could have all of the technical (or theological) accuracy in the world when it came to the language or concepts of ‘God’, but without the absolutely essential posture of ‘dependence’, little or no change would result. I depend on God by turning my ‘will’ and ‘life’ over to God’s care

CLEAN HOUSE / HUMILITY

  • 3.       A Moral inventory.
    • Bill Wilson expanded this concept to include the notions of fearlessness and searching. This hard look at one’s self could not be half-hearted. The light must be shone on all parts, even the less presentable ones. Likewise, this inventory was to be fearless. This was not about fearing the judgement of God, but rather about real honesty with self. This kind of inventory makes a person ‘properly armed with the facts’ about themselves.
  • 4.       Confession.
    • The self-learning one gets through an inventory must be shared and sharpened through confession to a human other. Even confession to God is not enough, for we are always translating the voice of God into our own. We need to share what we find with someone loving, caring and honest enough to help us see what we must see.

HELP OTHERS / SERVICE

  • 5.       Restitution.
    • Just as our self-discovery necessarily compels us to self-disclosure (confession) to an other, so also our discovery of the ways we have harmed others necessarily compels us to take actions that (as much as possible) set those wrongs right. Bill Wilson wisely added guidance here about taking care that our efforts in setting things right don’t create fresh harm in the process. Cleaning our consciences must not be done at the expense of others.
  • 6.      Continued work with others in need.
    • Bill Wilson experienced first hand the spiritual principle that one must give away what one has in order to keep it. Love by nature is overflowing.