I think we have to say emphatically there’s a place for our emotions with God and each other— whatever they are. God wants us to come to him with all our baggage and wounds. He wants us, not an idealized version of us.
He doesn’t promise to immediately vaporize our sorrows or problems but asks us to lean into Him as the safe haven of home that will lead to healing and joy, many times without God removing the thorn in our flesh.
Our ultimate goal is healing from depression and anxiety but that might not come in this life. We can experience some relief through therapy or medication. And we can still experience joy and happiness and love while having mental health issues.
We also need to say that the first thing someone with anxiety and depression may need is just a loving, open presence of acceptance. People “know” the right answers but the problem is that they cannot feel it at that moment.
As God’s people we’re called to be the absolving presence of the Gospel, so that by our love *God* might open the door for communicating his truth. God’s goodness through hospitality is often the key that opens the door to sharing the truth.
But this doesn’t need to be immediate or the first response. If someone is mourning or grieving in some way, just BE with them. Share Christ’s empathy and compassion. People need to feel loved before they can be preached to.
People know they are loved when they are defended, given a voice, feel our loving presence, and their dignity is upheld.
Giving people the “right” answer might be the worst thing to do in that moment. Don’t try to be the Holy Spirit.
I know that I’ve messed this up many times and need to work on it. I’ve had to learn this the hard way. But it’s still true. 😁
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For those wishing to understand my previous comment concerning Jonathan Edwards' Occasionalism & the denial of Trinitarian Concursus, I offer some articulations & how it results in such a tragic view of God's grace, joy & the "evaporation" of anxiety. (see pic)
Oliver Crisp describes Edwards in this way: “In early modern theology the question of divine causation loomed large in light of Newton’s mechanical philosophy and the pantheism of writers like Spinoza....
"Some fended off these worries with occasionalism, claiming that human actions were merely occasions of divine action. Jonathan Edwards (1703–1758) took occasionalism to be a correlate of his uncompromising doctrine of divine sovereignty...
When worldview as a heuristic is the only way we think right action comes about (ie ideas have consequences), we neglect all other forms of virtue and habit formation, structures, and discipleship. The logical part of our brain is not the basis for change of action or belief.
This is why it is so critical to capture the imaginative part of the brain which subconsciously affects the rational capacity. One's deep beliefs are much more basic to change in action than pure rationalization which is often done after the act of belief.
This has massive implications for preaching, teaching, discipleship, counseling, and therapy.
One simply needs to study how the body stores trauma to see how the cognitive side of the brain is ineffective for deep healing.
Why are we addicted to toxic, abusive leaders in the church and in society? We fear the social breakdown that we see all around us. We cannot control the forces of nature that seem to steal away the good life we want so desperately so we turn to the "powerful."
We elect the "powerful" to hide from the raw evil we have unleashed into the modern world. We elect people who we feel can "protect" us from what we fear and dread. We elect the people that act like us if we had power.
We choose what seems solid and strong in a culture where everything is melting before us.
Be careful to not only read the theological texts of the Reformation and not look into the biblical insights they had into law, civil society or politics. Otherwise, we will have a truncated view of the gospel and what #Reformation actually was.
A biblicist approach to the Reformation will fail to see how they ministerially used all kinds of disciplines and philosophies to support their theological and juridical arguments. Using sociology or CRT as a subordinate heuristic is not inherently contrary to the Reformers.
To be ignorant of these disciplines is to spurn the Holy Spirit who gifts pagans with common grace and knowledge for the betterment of our neighbors according to Calvin. If you actually read the Reformers, they heavily cite pagans who had a glimmer of truth (just like St. Paul).
@sammathaeus@acchizmar Yes. I hope this is helpful. Adam was made righteous, perfectly imaging back to God what he was made to do. He was endowed w/ the Spirit to fulfill the CoW.
@sammathaeus@acchizmar Christ has the Spirit w/o measure and b/c he fulfilled the terms of the CoW in the CoG he brought his sacrifice to the Holy of Holies in the Ascension.
@sammathaeus@acchizmar He was thus perfected as the Spiritual Man of 1 Cor 15 and gave the gifts of the Eschaton which were hidden in the Holy of Holies to us in Pentecost.
We Protestants need to recover a view of knowledge that transcends what we are inheriting today — how we view doctrine and facts. We’ve inherited a positivist view of knowledge that the ancients would describe as merely nous or scientia.
The medievals and the Reformed saw this as mere historical knowledge and not true knowledge of God that comes through faith. This was equated with the knowledge of the eyes/sight. True knowledge of God which crowned the faithful was sapiential and worshipful — beatific.
It was a heartfelt trust that was identified with the crown of the head, called the apex mantis. This higher knowledge that transcended reason but in no way denied it was the practical knowledge of God that can only receive and adore.