The Unsettling Logic: If Suicide is the Key, Which Doors Can’t It Unlock?

 Parents today are navigating a minefield of cultural pressures and emotional challenges. One of the most harrowing scenarios a parent can face occurs when their child experiences deep distress often related to gender identity. The child might suggest that if their desire for transition isn’t affirmed, they might resort to suicide. This places a parent in an agonizing position, caught between profound love for their child and deeply held convictions.

But let’s pause and examine the underlying logic that unfolds if a parent concedes to such a demand, specifically because of the threat of self-harm. If the argument “You must agree to X (e.g., gender transition), or I will kill myself” becomes the determining factor for a parent’s decision, what principle has been established in the parent-child relationship?

The Logic of Emotional Coercion

We must carefully consider the precedent set. If a parent agrees to a significant, life-altering, and potentially irreversible decision like biological sex alteration based on the threat of suicide, a powerful and dangerous lesson is inadvertently taught: that the threat of self-harm is a valid and effective means to achieve one’s desires, regardless of their nature.

This scenario can be examined through the lens of a fundamental logical principle, often discussed in terms of Modus Ponens (If P, then Q. P; therefore Q). Let’s see how this could be distorted in this context:

• Premise 1 (P): “If I (the child) threaten self-harm…”
• Consequence (Q): “…then my parent will concede to my demand (Demand A: e.g., gender transition) to prevent that harm.”

If the parent acts on this and concedes, the child observes that P indeed leads to Q. Demand A is met.

Now, what happens when the child has another significant desire (Demand B, C, D, etc.) that the parent might otherwise refuse?

• Could this not become: “If I threaten self-harm, my parent will give me a car at 16”?
• Or: “If I threaten self-harm, my parent will let me drop out of school”?
• Or: “If I threaten self-harm, my parent will allow [any other behavior or demand they would typically guide against]”?

The logical conclusion is stark: if the threat of suicide is the ultimate trump card that overrides parental judgment, wisdom, and values for one major life decision, there is no logical stopping point. The same reasoning – “If I don’t get X, I will harm myself” – could be applied to virtually any demand. The parent, having already yielded to this form of emotional coercion once, would find it increasingly difficult to resist it again without appearing inconsistent in their “commitment” to preventing their child’s self-harm by any means necessary.

This is not to diminish the reality of a child’s pain or confusion. Such feelings are real and must be met with compassion, professional help, and deep spiritual guidance. However, true compassion does not mean abandoning discernment. It does not enable a dynamic where decisions are made under the most extreme duress. This sets a pattern for future interactions.

God’s Unchanging Design

As believers, our ultimate guide in these complex situations is the unchanging Word of God. Scripture is clear about God’s foundational design for humanity. From the very beginning, He established two distinct and complementary sexes: male and female.

“So God created man in his own image,

in the image of God he created him;

male and female he created them.”

(Genesis 1:27, ESV)1

This divine order is reaffirmed by Jesus Christ Himself in the New Testament:

“He answered, ‘Have you not read that he who created them from the beginning made them male and female…'”

(Matthew 19:4, ESV)

Our identity as male or female is a gift from God, an integral part of His creative purpose. While we must always approach those who struggle with love, patience, and a listening ear, we cannot endorse or facilitate actions that contradict God’s clear and loving design for our lives. True help involves guiding our children towards an acceptance of God’s truth and finding peace within His framework, not capitulating to demands that can lead to further brokenness and deviate from His ordained path.

We must pray for wisdom. We must pray for courage. We also need an abundance of God’s love to navigate these challenges. We should hold fast to the truth that He has revealed.

7 Scientific Reasons why Darwinian Evolution is a Myth

Take the time and watch this video.

While Darwinian evolution is a cornerstone of modern biology, it has faced ongoing criticism from various groups and individuals. Here are seven arguments often raised by those who view Darwinian Evolution as a myth:

1. Alleged Lack of Transitional Fossils: Critics argue that the fossil record does not show the numerous transitional forms that would be expected if all life evolved gradually from common ancestors. They point to perceived gaps in the fossil record as evidence against Darwin’s theory of slow, gradual change. Some sources highlight that even Darwin acknowledged the rarity of transitional forms as a significant objection to his theory.
2. Irreducible Complexity: This argument, prominently put forward by proponents of Intelligent Design, claims that some biological systems are so complex that their individual parts would have no function on their own and therefore could not have evolved gradually through natural selection. Examples often cited include the bacterial flagellum and the human eye. The idea is that these structures must have appeared as a complete unit.
3. Problems with the Origin of Life: Some critics contend that Darwinian evolution does not adequately explain the origin of life itself from non-living matter (abiogenesis). They argue that the chemical processes required to produce the first living cells are too improbable to have occurred by chance. The origin of the genetic code (DNA) is also highlighted as a major hurdle that unguided chemical processes supposedly cannot explain.
4. Inadequacy of Random Mutations and Natural Selection: A central tenet of Darwinism is that random mutations provide the raw material for evolution, and natural selection then filters these mutations. Critics question whether these mechanisms are sufficient to account for the complexity and diversity of life. Some argue that random mutations are predominantly harmful and cannot generate the new genetic information required for significant evolutionary changes or new complex structures.
5. The Cambrian Explosion: This refers to a period in Earth’s history (around 541 million years ago) when most major animal phyla appear relatively suddenly in the fossil record. Critics argue that this rapid diversification of life forms challenges the gradualistic model of Darwinian evolution and that new species appeared abruptly without clear evolutionary precursors.
6. Questionable Evidence and “Iconic” Examples: Some arguments focus on debunking or questioning specific pieces of evidence historically used to support evolution, such as a re-evaluation of the significance of vertebrate embryos, or claims that some widely cited examples of evolution (like peppered moths) are flawed or misrepresented. The argument is that some “proofs” of evolution are not as solid as portrayed.
7. Conflicts with Religious or Philosophical Beliefs: For many, opposition to Darwinian evolution stems from its perceived conflict with religious accounts of creation and the nature of humanity. The idea that life, including humans, arose through a purely natural, unguided process is seen as contradicting the belief in a purposeful creator. Some also argue that evolutionary theory has been used to support a materialistic worldview that they find objectionable.

Understanding the Halo and Horn Effects in Politics

In today’s hyper-polarized world, few figures are as emblematic of cognitive bias in public perception as Donald Trump. Whether admired or despised, Trump is often judged not through a balanced evaluation of facts, but through a psychological lens known as the halo effect — or its darker counterpart, the horn effect. These mental shortcuts can distort our understanding and, when applied to political leaders, become dangerous forces in society.

Politics in America has often been likened to a combat sport, so this isn’t a new phenomenon. I recall when George W. Bush was president, and there was a significant amount of animosity directed toward him. However, the current situation is a different matter entirely. The concerning reality we face today is that this aggressive mentality has infiltrated our churches and is impacting American Christians at an alarming rate.

The Halo Effect: Idolizing a Leader

The halo effect is a cognitive bias that occurs when our overall impression of a person, brand, or object influences our perception of their other traits. For instance, if someone is physically attractive, we also assume they are intelligent, kind, or competent, even without evidence to support those assumptions. This effect can impact various situations, such as hiring decisions, product reviews, and personal relationships. Conversely, a negative trait can lead to a “horn effect,” causing us to view other qualities less favorably.

The halo effect occurs when one positive characteristic leads us to assume other unrelated positive qualities about a person. For many Trump supporters, his perceived strength, decisiveness, or status as an outsider makes them believe he is also effective, truthful, or morally upright, despite contradictory evidence. A single perceived strength can shape the overall perception of him, influencing how people interpret new information regarding his actions and character.

This effect can lead to blind loyalty, where any criticism is dismissed as biased or conspiratorial. It can also cause serious issues to be overlooked, as the individual is viewed through an idealized lens. This phenomenon isn’t exclusive to Trump; the halo effect has influenced perceptions of many political figures throughout history.

The Horn Effect: Demonizing a Figure

The horn effect is the opposite of the halo effect. It is a cognitive bias where one negative trait or impression about a person, brand, or thing leads us to assume other negative traits, even when there is no real basis for those assumptions. For example, if someone is rude during a single interaction, we might unfairly conclude that they are also lazy, untrustworthy, or incompetent overall. Like the halo effect, the horn effect can distort our judgment and result in unfair evaluations.

Similar to the halo effect, the horn effect describes how one negative trait can influence perception and distort overall judgment. Critics of Trump disapprove of his tone, word choices, or policy decisions, leading them to conclude that he is incompetent, immoral, or consistently incorrect. Consequently, even neutral or effective actions are seen as malicious simply because they come from someone unpopular.

This bias can prevent constructive dialogue and hinder efforts to understand or improve policy. It can even backfire — reinforcing tribalism and pushing undecided voters to rally behind someone simply because they feel the criticism is unfair.

The Importance of This for Society

Reducing complex figures to simple caricatures—portraying them as either saints or villains—hinders our critical thinking. The halo and horn effects make it difficult to hold leaders accountable in meaningful ways. Supporters might excuse unethical behavior, while opponents may dismiss policies that could actually be beneficial.

Furthermore, these biases create divisions within society, causing Americans to turn against each other. They foster echo chambers, polarize the media, and contribute to a political climate where meaningful dialogue feels unattainable. Democracies rely on informed citizens who can assess evidence and explore diverse perspectives. When cognitive biases take precedence, this crucial foundation becomes weakened.

Moreover, when Christians and churches give in to cognitive dissonance, it can lead to sin and disregard the teachings of the Bible. As followers of Christ, we are called to walk in love, not hate, and to worship only the triune God of Scripture.

The First Cure: Self-Awareness is the Essential First Step

In our pursuit of progress, understanding our surroundings and ourselves is essential. Awareness serves as the foundation for meaningful change, guiding us to make informed decisions and encouraging personal growth. By prioritizing awareness, we unlock new possibilities and create a path toward a brighter future.

We’re all susceptible to the halo and horn effects — they’re part of being human. But recognizing them is the first step toward seeing more clearly. Ask yourself: “Am I judging this person’s actions fairly, or am I letting one impression cloud everything else?” We don’t have to agree on the solutions, but we should all strive to think beyond our biases.

As Christians, it is essential for us to resist the temptation to hate, even when our anger is directed towards an obviously immoral individual. Scripture provides clear guidance on how to navigate cognitive dissonance in politics. We must firmly resolve to never worship any man, regardless of whether that individual has miraculously survived an assassination attempt.

The Second Cure: Worship only God

Faithful followers of God are guided by biblical teachings to worship only one entity: the triune God of the Bible—Yahweh, Jesus Christ, and the Holy Spirit (the Trinity). The Old Testament explicitly emphasizes this point: “You shall have no other gods before me” (Exodus 20:3 ESV). Additionally, it states, “It is the LORD your God you shall fear. Him you shall serve, and by His name you shall swear. You shall not go after other gods, the gods of the peoples who are around you—for the LORD your God in your midst is a jealous God—lest the anger of the LORD your God be kindled against you, and He destroy you from off the face of the earth” (Deuteronomy 6:13–15 ESV).

This concept is also reflected in the New Testament. In Matthew 4:10 (ESV), Jesus says, “Be gone, Satan! For it is written, ‘You shall worship the Lord your God, and him only shall you serve.'” Additionally, 1 Corinthians 8:5–6 (ESV) states, “For although there may be so-called gods in heaven or on earth—as indeed there are many ‘gods’ and many ‘lords’—yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.”

The Third Cure: Walk in Love – Not Hate

What is most shocking in modern Christian society is the level of hatred directed at our politicians and, by extension, those on the opposite side of the political spectrum. The Bible exhorts believers to prioritize love over all things, as Jesus lived: “Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God” (Ephesians 5:1–2 ESV). Moreover, Christians are forbidden to hate, even those who persecute us:

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? You therefore must be perfect, as your heavenly Father is perfect.”

Matthew 5:43–48 (ESV)

This is a harsh criticism of those who claim to be Christians but openly express hatred for Donald Trump. I witness this daily, particularly in response to my writings. While I am not a blind supporter of Donald Trump, my blog posts often provoke outrageous anger from “so-called” Christians who consider me shameful for not openly condemning the current president.

In conclusion, politics is not a religion; as faithful Christians, we worship God. It is important to recognize that God plays a sovereign role in establishing leadership (Romans 13:1-7), and we should take this seriously when it comes to judgment or deliverance. If you claim to be a faithful follower of what the Bible teaches us, walk in love and purge yourself of the hate that is infecting your soul like a cancer unto the body.

Here is an insightful litmus test for anyone willing to confront this issue: Do you pray for Donald J. Trump? Did you pray for Joe Biden during his time in office, as well as for Obama or Clinton? If your answer is no, it reinforces my argument. To assist those who struggle to find the right words, I am including an Anglican prayer that addresses this situation. If you can’t find a way to pray for the leader of the free world, the person in charge of your government, and the head of the United States of America, this prayer will help.

For the President and all in Civil Authority

O Lord our Governor, whose glory fills all the world: We commend this Nation to your merciful care, that we may be guided by your providence, and dwell secure in your peace. Grant to the President of this Nation, the Governor of this State [or Commonwealth], and to all in authority, wisdom and strength to know and to do your will. Fill them with the love of truth and righteousness, and make them continually mindful of their calling to serve this people in reverent obedience to you; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, world without end. Amen.

The Weight and the Wonder

 

The Call

The voice was still, yet shook the skies,
A whisper wrapped in thunder’s cries:
“Come, bearer of the broken heart, Lift up your cross — and not in part.”
With trembling hands and faltering breath,
I stepped into the path of death,
Where every step, though steep and grim,
Was lightened by a trust in Him.

The Way

The path was rough with stone and thorn,
And shoulders, weary, bruised and torn,
Yet in the burden, mystery—
That weight became my liberty.
The world would laugh, the proud would scorn,
Yet by this cross, my soul was born.
For faith is not a painted sigh;
It is to live, and bleed, and die.

The Cost

O many flee when flames arise,
And seek their crowns by easy guise.
But love will pay the dearest price—
It fashions life from sacrifice.
Not hollow words or grand pretense,
But scars worn in obedience;
Not shallow creeds nor fleeting aims,
But fires endured in Jesus’ name.

The Boldness

So raise the banner, bold and bright,
Through storm and shadow, bear the Light!
Not in the strength of fleshly hands,
But armed in trust that Christ commands.
Speak truth though nations rage and roar;
Stand firm though hell may shake the floor.
Yet let not pride corrupt the song—
The mighty boast is still all wrong.

The Humility

For what have I but borrowed breath?
A clay-made soul, deserving death.
Yet Love, unearned, has clothed my shame;
And Mercy calls me by His name.
Thus let me walk with bowed head low,
Though flames may dance and tempests blow.
Let courage wear a servant’s face,
And strength be clothed in quiet grace.

Fear and Trembling

And when I come before His feet,
Where thunder, silence, judgment meet—
No proud defense, no loud acclaim,
No boasting lips shall speak my name.
But fear and trembling fill the air,
As glory burns beyond all prayer.
And grace alone shall make me stand,
A cross still graven on my hand.

Why Christians Should Vote Trump!

Why I despise Juneteenth but LOVE the 4th of July!!!

By What Standard? God's World...God's Rules (CINEDOC)

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A husband who does not lead is a failure! | The Pastor's Studio

Here is another short video from Pastor Conrad Mbewe, from Zambia. R-Rated Religion applauds his zeal and boldness to tackle controversial subjects such as male leadership in the home and in Church. This is a theological subject that has been a mainstream idea since the inception of the Christian church some two thousand years ago. It has only been since the last century that these tenants have been under attack by liberal religious leaders.

Here are just some of the scriptures that address this issue (all passages are taken from the English Standard Version):

• “But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God” (1 Co 11:2–3).
• “Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control” (1 Timothy 2:11–15).
• “Likewise, husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered” (1 Peter 3:7).
• “I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness—with good works. Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control” (1 Timothy 2:8–15).
• “Wives, submit to your own husbands, as to the Lord. For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. Now as the church submits to Christ, so also wives should submit in everything to their husbands.
  Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way, husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, because we are members of his body. “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” This mystery is profound, and I am saying that it refers to Christ and the church. However, let each one of you love his wife as himself, and let the wife see that she respects her husband” (Ephesians 5:22–33).
• “This is why I left you in Crete so that you might put what remained into order, and appoint elders in every town as I directed you— if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it” (Titus 1:5-9).
• “Then the LORD God said, ‘It is not good that the man should be alone; I will make him a helper fit for him'” (Genesis 2:18).

These are some of the main ones but there are more that address this issue. We urge you to watch this short video with an open mind and a loving heart. Listen to what Conrad is saying, do the research, and make a decision of your own based on what the scriptures reveal. Do not be naive about what you believe!

Mental Health Therapies from a Christian Perspective

Therapy has many negative connotations. For some reason, Hollywood has portrayed therapy by psychiatry as a mainstream concept or axiom as if everyone visited a psychotherapist regularly to better themselves. The reality is that this could not be farther from the truth, both fiscally and pridefully. The truth is that there is a stigma associated with seeking mental health betterment from physicians or even counselors. This is more prevalent in faith-based communities where many people believe that the Bible precludes them from seeking therapy or professional counseling. We pray that this article can give you a taste of what therapy is and can be to you and your family.

It should be important to make a side note; biblical counseling (therapy) is regularly debated by many theologians who purport that secular therapy or counseling has nothing beneficial to biblical counseling and is somewhat equal to heresy or apostasy. Many famous pastors and theologians have gone on the record that biblical counseling is not performed correctly in most practiced settings today. They do, however, have some good points of dissent but those matters are best left for another time.

Family therapy (counseling) from a pure Christian perspective does have its own obstacles. We, as Christian counselors have to marry secular therapy with biblical doctrine and precedents. This can only be done with a good understanding of these therapies taken from a biblical lens. This essay will analyze psychodynamic, contextual, and experiential family therapy approaches in ministry with a critique of their applications in faith-based counseling situations. The purpose is to serve the community and its families with solid theology while extrapolating vital components of these therapy approaches without bastardizing both texts. Renowned professor and Christian psychologist Mark Yarhouse write:

The Christian faith has a unique significance in understanding the potential of relational life. Furthermore, we believe that the effectiveness of the counselor, psychologist, therapist and pastor who seeks to bring aid to families or couples in crisis is better equipped when he or she can utilize the central themes of the Christian tradition with the best practices drawn from mental health theory, research and technique.[1]

We believe this is the sagest approach to Christian biblical counseling by exalting biblical doctrine over secular theories without completely disregarding what several centuries of mental health research and discovery have to compliment and support said doctrine.

Psychodynamic theory is one of the most famous styles of counseling touted by the majority of Hollywood movies and television shows. Most notably was the famous nineties sitcom character Frasier Crane who highlighted this concept throughout its highly acclaimed eleven-year run. A good perspective to hold is that it “addresses how family structures influence daily interactions and experiences.”[2] Originally the brainchild of Sigmund Freud, psychodynamic therapy has evolved and augmented itself pulling from various theories designed to analyze the self, ego, context, attachment, object relations, and many more.[3] Psychodynamic therapy views the family structure as an attachment of relationships within the family order. These relationships can be symbiotic or parasitic depending on the level of dysfunction within the family or its members. For brevity sake, this discipline generically espouses:

The effectiveness of the therapeutic process is seen to rest largely on the therapist’s ability to enter into the system (engagement), receive the family’s accumulated projections (transference), interpret these transferred projections from the perspective of objectivity (countertransference), and implement an alternative set of responses that can be taught, practiced and mastered by the family (intervention).[4]

This process is analytic to the point of failure. It seems to view relationships without passion or forethought but mechanisms on a family cog that integrates to humanistic reactions as that of machines or heartlessness. Psychodynamic has biblical foundational problems in that it seems to conclude that outside influences in the family are part in parcel to the family itself. It attempts to fracture the biblical family structure and blurs the lines between man/woman and his/her actions. This type of therapy would be a hard challenge for Christian family therapists; however, in a situation where families are dealing with secular, agnostic, or atheistic members this type of therapy could be used to gain the respect and trust of those members.

Contextual family therapy focuses on the holistic emotional healing of the family as a whole. “Contextual family therapy, initially developed by Ivan Boszormenyi-Nagy, is an integrative, intergenerational family therapy framework that focuses on relational strengths or resources and stresses responsible relating.”[5] These strengths or resources are mainly built on trust or working toward trust. This trust is built-in contextual dimensions or modes of expression. “The four modes of contextual expression are facts, individual psychologies, transactions, and relational ethics.”[6]

Facts deal with unchangeable factors such as race and gender but can be changeable such as relationships or faith. Individual psychology is the feeling toward experiences within any given context. It deals with a mental framework that is subjective in nature in how he/she feels toward incidents that transpire during life history. “Transactions involve observable patterns of relational behavior, such as feedback loops.”[7] Relational ethics or a set of rules or morals that are used to guide facts, individual psychology, and transactions. Later in Nagy’s life, he developed a fifth dimension known as ontics where “health and symptoms are a measure of the level of balance in one’s significant relationships.”[8] This process views the immediate family situation into a larger family structure that pits situations alongside a larger context of history and meaning.

The contextual family model is useful but also carries subjective problems: whose facts are we basing this on? In today’s society, the secular world is taking away certain immutable facts such as gender that would give way to serious problems from this point of view. Relational ethics poise the question; by whose ethics are we implementing on the first three dimensions? Ethics itself in a secular world is subjective. This can cause serious problems in therapy sessions when therapists and clients have a different view of ethics. The ontics dimension is fraught with questionable situations that bring secular and religious doctrine at a standstill such as what is a balance, or just which relationship is most significant? These questions give skepticism to contextual family therapy as its effectiveness is Christian counseling. Most notably: in which context would the counseling be held in, a secular world or the kingdom of God, here on earth. It would seem that for this form of therapy to be most effective, that truth would have to be established at the onset.

The experiential family theory works to get family members to better understand and emotions, feeling, and experiences of the other family members with a goal toward reconciliation. “Experiential family therapy is rooted and grounded deep in the 1960s values of humanistic, gestalt, and existential perspectives of counseling.”[9] This approach values the self-actualization of each individual within the family structure. These individualistic qualities would then add to or detract from the family and give way to it dynamic. It stems from existentialism and humanistic philosophy that festooned the counter-culture hippy movement. It focuses on emotionally based therapy (EBT) whereas emotions and feelings tend to overrun the undergird the sessions.

From a Christina perspective, this would seem to be the least useful of most therapy approaches. “This is because experiential family therapy originates from an existential-humanistic perspective that, in its early years, defied rigid codification of theory, and empirical evidence for its effectiveness.”[10] It actually can be argued that it goes against the truth. The existential-humanistic movement advocated against empirical truth, which is in stark contrast to biblical theology. Today we see this manifested in the “this is my truth” sentiments of post-modern millennialism and secular self-indulgence where no one is wrong, and feelings or victimization is paramount.

In conclusion, many different types of family therapy models can be helpful to Christian counselors or therapists and we just skimmed the surface. Psychodynamic, contextual, and experiential are just a few that make up a large body of work over the decades (some argue centuries) of research. R-Rated Religion strongly urges you to look into some of these methods and consider them when seeking family or couples counseling. The bible is about salvation, truth, and sanctification and what that means to the practical life of each believer. These principles are all methods of Christian counseling, whether sought after in sessions, our private homes, or the Church pew. These methods are obtained by faith, wisdom, and seeking after biblical truth.

There is nothing intrinsically wrong with seeking biblical Christian counseling, nor is it something to be embarrassed about or ashamed of. It is, however, vital that you get a good understanding of what counseling consists of, comes from, and by what methods are used in the post-modern world in which we all live. The legacy of Christian philosophy and theology documented, over time, through the word of God can bring wonderful methods and theories into the lives of families seeking guidance, reconciliation, and God’s truth. The key is not to be naïve in what you believe.

Bibliography

Kirby-Green, Gloria, and J. Elton Moore. “The Effects of Cyclical Psychodynamics Therapy on the Codependence of Families with Legally Blind Children.” Journal of Visual Impairment & Blindness 95, no. 3 (March 2001): 167–72. https://www.thecampuscommon.com/library/ezproxy/ticketdemocs.asp?sch=suo&turl=https://search-ebscohost-com.southuniversity.libproxy.edmc.edu/login.aspx?direct=true&db=pbh&AN=4255175&site=eds-live.

Sudem, Michael E.1, sudem@lasalle.edu, and Laura2 Eubanks Gambrel. “A Contextual Therapy Framework for MFT Educators: Facilitating Trustworthy Asymmetrical Training Relationships.” Journal of Marital & Family Therapy 43, no. 4 (October 2017): 617–30. https://doi.org/10.1111/jmft.12224.

Yarhouse, Mark A., and James Nathan Sells. Family Therapies: a Comprehensive Christian Appraisal. Downers Grove, IL: IVP Academic, an imprint of Intervarsity Press, 2017.

Footnotes:

[1] Mark A. Yarhouse and James N. Sells, Family Therapies: A Comprehensive Christian Appraisal (Downers Grove, IL: IVP Academic, 2008), 15–16.

[2] Gloria Kirby-Green and J. Elton Moore, “The Effects of Cyclical Psychodynamics Therapy on the Codependence of Families with Legally Blind Children.,” Journal of Visual Impairment & Blindness 95, no. 3 (March 2001): pp. 167-172, https://www.thecampuscommon.com/library/ezproxy/ticketdemocs.asp?sch=suo&turl=https://search-ebscohost-com.southuniversity.libproxy.edmc.edu/login.aspx?direct=true&db=pbh&AN=4255175&site=eds-live.

 [3] Yarhouse and James, Family Therapies, 147-148.

[4] Mark A. Yarhouse and James N. Sells, Family Therapies: A Comprehensive Christian Appraisal (Downers Grove, IL: IVP Academic, 2008), 157.

[5] Michael Sudem, sudem@lasalle.edu Sude and Laura2 Eubanks Gambrel, “A Contextual Therapy Framework for MFT Educators: Facilitating Trustworthy Asymmetrical Training Relationships.,” Journal of Marital & Family Therapy 43, no. 4 (October 2017): pp. 617-630, https://doi.org/10.1111/jmft.12224.

[6] Mark A. Yarhouse and James N. Sells, Family Therapies: A Comprehensive Christian Appraisal (Downers Grove, IL: IVP Academic, 2008), 173.

[7] Michael E.1, sudem@lasalle.edu Sude and Laura2 Eubanks Gambrel, “A Contextual Therapy Framework for MFT Educators: Facilitating Trustworthy Asymmetrical Training Relationships.,” Journal of Marital & Family Therapy 43, no. 4 (October 2017): pp. 617-630, https://doi.org/10.1111/jmft.12224.

[8] Ibid.

[9] Mark A. Yarhouse and James N. Sells, Family Therapies: A Comprehensive Christian Appraisal (Downers Grove, IL: IVP Academic, 2008), 192.

[10] Ibid, 199.

Social Justice And The Gospel: The Statement Framers Panel

This is a great discussion on a serious topic that is plaguing the modern Church community on a global scale. Take the time to watch it and start to examine where your Church lands on this topic. How much is the social justice movement influencing your pastors, priests, and leaders?

How Should One Die?

With the death tolls rising due to rioting, law-enforcement misconduct, and general hatred, R-Rated Religion thought it might serve the public by giving a theological look into death and dying. This is known as Thanatology, or the study of death (and yes this is where Thanos got his name).

than•a•tol•o•gy \ˌtha-nə-ˈtä-lə-jē\ noun
[Greek Thanatos + English -logy] circa 1842: the description or study of the phenomena of death and of psychological mechanisms for coping with them—than•a•to•log•i•cal \ˌtha-nə-tə-ˈlä-ji-kəl\ adjective—than•a•tol•o•gist \-ə-ˈtä-lə-jist\ noun

With society thrust into chaos and identity political animous so rampant everywhere, looking into death and the process of dying seemed appropriate. So the question is: How should one die?

End of life (EOL) circumstances compel people into a world of thanatology that is both confusing and stressing. It is important, to the Christina way of life, to have a sound personal theology of death and dying that is pragmatic and deeply biblical. This article takes a stab, albeit minimally, at the question of how one should die while drilling down into theological doctrines that support such viewpoints. “To confront human mortality is a basic human need. Any theology that ignored death would be inadequate, and any philosophy of life that avoided providing an answer to death, superficial.”[1]

A good starting point is looking at the quality of life versus quantity of life issue. This is very relative in modern society because so much of what we see on television, in movies, and through social media is an obvious glorification of the rich and famous. Society has fully endorsed the view that life is all about quantity over quality. The more you can acquire the better your life must be, right? Case in point; we elected a reality television billionaire to the office of the President of the United States. Just a decade ago he was shaving Vince McMahon’s head at Wrestle Mania XXIII; remember perspective matters.  I am not sure you can get more egregious than that. Fame and fortune are king and America is the land of kingmakers. But is this view biblically sound? Does it comport with New Testament teaching? Of course not, that is self-evident. The Bible teaches believers to live a life of caution focusing on quality relationships lived out in the service of God and to one another:

“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19 ESV).

And what are treasures in heaven? The only thing that goes to heaven – people. This passage is very clear that an individual’s life should be measured by his/her good works and moral righteousness in the service to God’s Kingdom. Once you realize this elemental principle, you can view death or dying pragmatically and theologically.

Learning a good balance of quality of life with the quantity of life is rooted in truth perspectives. Some of these viewpoints are complicated and extremely hard to bear. The Bible holds a strong focus on the quality of life one is exhorted to lead underpinning God’s sovereign hold on everyone’s quantity of life. This points us to focus on living a good life in service to His kingdom while he blesses our life in kind. This narrative is played out everywhere in the Old Testament.

This puts people in a quandary of what does the quality of life means once we are confronted with actual sickness and disease. This question is metastasized when relating to EOL situations. A person’s view of their quality of life drastically changes once the issue of death or dying arises. “Quality of life is often related directly to the number of physical symptoms that the patient is experiencing. Controlling physical symptoms for the patient may be the key nursing intervention that impacts the patient’s overall QOL”[2] It often pits people’s comfort and control against God’s sovereign rule and brings into questions of mankind’s ability to control his/her own destiny. Just like in Eden, when men/women put their own will above that of God, it never turns out in their favor.

Not always are the physical effects of one’s prognosis or circumstance paramount to the quality of life. Some of us might be more concerned about the cognitive and mental abilities that are often sapped by disease, especially with a primary diagnosis of Alzheimer’s, dementia, or mental illness. “The Reisberg Functional Assessment Staging (FAST) scale can provide specific levels at which one may determine that a continued quantity of life is undesirable, given the diminished quality one is experiencing.”[3] This issue is so detrimental to EOL situations concerning mental illness and depression so much so that countless sufferers have opted out of life voluntarily in lieu of further medical treatment. Sound biblical doctrine in the realm of thanatology could have averted these situations or assuaged the stress they caused.

The key theme in balancing quality and quantity can be found in the book of Micah. When asked of what God requires of us, a simple but profound answer is given: “He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God” (Micah 6:8). As long as we follow His directives and live within His will while furthering His kingdom by loving one another, God will provide the perfect quantity that each of us requires, just as His sovereign reign is declared throughout the Bible:

“Remember this and stand firm, recall it to mind, you transgressors, remember the former things of old; for I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose,’ calling a bird of prey from the east, the man of my counsel from a far country. I have spoken, and I will bring it to pass; I have purposed, and I will do it” (Isaiah 46:8-11 ESV).

Living within the will of God guarantees the quality of life God desires for us and when our end approaches, that quantity of life pressures and decisions line up with His sovereignty rather than the human need for control. Just as we cannot control the society around us or its chaotic direction, we cannot (with minor exceptions like health and physical wellness) fully control how we eventually meet our maker.

After-life Realities

Dealing with EOL circumstance and realities lead people to contemplate potential impacts on after-life outcomes. This goes to the heart of coming to grips with how one should die. The afterlife is the prize, or ultimum focus, of believing mortals. We, as Christians, look to the afterlife with reverence and anticipation whereas other realities see it as bleak, scary, or nebulous.

Practically, all death is scary. Ceasing to exist would be frightening to everyone; however, to the believer in Christ, death is just an open door to eventual glorification. It is the culmination of the work of Jesus Christ on the cross, his promise of substitutionary atonement.[5] From this basis, death is a privilege afforded to those who live in Christ and walk in obedience to the will of God. Like most paradoxical scenarios that pit the Kingdom of God against the secular world, death is just the beginning!

Theologically this viewpoint has real-life realities in the here and now of the Christian life. Paul writes:

 “You foolish person! What you sow does not come to life unless it dies.  And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain.  But God gives it a body as he has chosen, and to each kind of seed its own body.  For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory” (1 Corinthians 15:36-41 ESV).

Paul is not only indicating a physical resurrection but fighting against the modern-day philosophy of the times in juxtaposition to ethical virtues and moral direction. As Paul Brown writes about first Corinthians fifteen; “Paul argued for the veracity and nature of the future bodily resurrection in light of the Greco-Roman mores of those who denied the future resurrection, and also proposes how right convictions called for moral obligation.”[6] Believing in the realities of the afterlife called into question our moral obligations of the hear and now. Obedience to the word and will of God leads us to Christ, that leads us to salvation, and eventual glorification.

The most difficult reality of the afterlife is judgment. If eternal salvation in heaven is the ultimum focus than eternity in hell due to an unjustified life lived should be the ultima bello suscipiendo deterreat (ultimate deterrent). Judgment should be viewed as something already bought and paid for by the work of Jesus Christ at Calvary; not something earned or worked for. Judgment is interlocked with resurrection; “and yet the judgment itself was associated with the resurrection of the dead and with the second coming of Jesus, which would take place at the end of history (Matt. 25:31–46)”.[7] To view judgment, void of the resurrection will surely throw one into the realm of disparity, torment, and guilt. When dealing with judgment, the believer embraces grace; anything else is a defeatist way of viewing the afterlife.

Challenges with EOL decisions and Public Policy

There is much to be debated and discussed when we think of EOL decisions. One highly debated encompasses challenges of integrating personal preferences and public policy in end-of-life standards and decisions. This topic pits the government against medical institutions against insurance entities against individuals and families. It becomes a hodgepodge of humanity subverting the sovereignty of God. When it comes down to these sensitive issues, we must realize one axiomatic fact: “that God is free and able to do all that he wills; that He reigns over all creation and that his will is the final cause of all things. This is often expressed in the language of kingship.”[8] Digging too deeply in the controversial tidings of how humanity controls and subverts death and dying should never elevate the Christian into believing death can be conquered without the hope of Jesus Christ; “I am the resurrection and the life. Whoever believes in me, though he dies, yet shall he live, and everyone who lives and believes in me shall never die” (John 11:25-26 ESV).

This is to say that no one should ignore the division and perils of death and dying pitted against public policy and the establishment institutions. Fighting for health care and provisions during the dying process is a noble and worthwhile cause; however, it should be noted that it is a much more recent cause. Demetra M. Pappas writes: “Hoefler and Kamoie observe that before the turn of the century, there existed patient mortality rates of 25% and medical staff mortality rates of 10% per year; many members of both groups succumbed to acute infections derivative of their presence, rather than their role, in hospitals”[9] This shows the mere lunacy of viewing EOL conflicts with public policyholders or administrations centuries old. Context is important and it would behoove the populace that EOL challenges today are nothing like EOL challenges hallowed in the annuls of pre-modern medicine. In most cases, people died giving care to the people who were dying by the mere presence of location. It is valuable that we deal with death patiently and with steadfast obedience knowing God is working all things to his pleasure (Romans 8:28) and desires, that might include suffering (1 Peter 3:17) for His will above our own.

Death and dying situations might be the most difficult circumstance to meet God on His terms, not our own. It rips at the core of human existence, that death beckons us from birth. It is our innate will to fight death on all levels; philosophically, theoretically, and theologically. This could not be further from the truth. It is in death that Christians should embrace life and that life is found in the living, revealed, and written word of God. “God sustains his creation. He directs and guides all creatures to fulfill the purpose of their existence. In so doing, he is working out His eternal purpose in the lives of individuals and nations. That purpose finds its center in the church.”[10] This is known as divine providence and it is God’s way of showing mankind that His will be done, on earth as is in Heaven. A theology professor once said: “it is not until you actually understand death and that understanding now allows you to truly live.”

Bibliography

Anderson, Ray Sherman. Theology, Death, and Dying. Eugene, OR: Wipf and Stock, 2012.

“Atonement Theory and Its Impact.” South University. MIN7561 W4L4, 2016. https://myclasses.southuniversity.edu/d2l/le/content/52238/viewContent/2092143/View.

Brown, Paul J. “Bodily Resurrection and Its Significance for Ethics: a Study of 1 Corinthians 15.” Trinity Journal 34, no. 1 (2013): 78–79. https://www.thecampuscommon.com/library/ezproxy/ticketdemocs.asp?sch=suo&turl=https://search-ebscohost-com.southuniversity.libproxy.edmc.edu/login.aspx?direct=true&db=rfh&AN=ATLA0001941100&site=eds-live.

“Factors in the Equation.” South University. MIN7561 W2L2, 2016. https://myclasses.southuniversity.edu/d2l/le/content/52238/viewContent/2092134/View.

Manser, Martin H. Zondervan Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies. Grand Rapids, MI: Zondervan, 2009.

Nichols, Terence L. Death, and Afterlife: a Theological Introduction. Grand Rapids, MI: Brazos Press, 2010.

Pappas, D. M. “Recent Historical Perspectives Regarding Medical Euthanasia and Physician-Assisted Suicide.” British Medical Bulletin 52, no. 2 (1996): 386–93. https://doi.org/10.1093/oxfordjournals.bmb.a011554.

Sawyer, M. James. Survivor’s Guide to Theology. Grand Rapids, MI: Zondervan, 2006.

Thompson, Shannon. “Intraperitoneal Chemotherapy for the Treatment of Ovarian Cancer: Quality of Life versus Quantity of Life.” Journal of Gynecologic Oncology Nursing 17, no. 1 (2007): 13–16. https://www.thecampuscommon.com/library/ezproxy/ticketdemocs.asp?sch=suo&turl=https://search-ebscohost-com.southuniversity.libproxy.edmc.edu/login.aspx?direct=true&db=rzh&AN=106291023&site=eds-live.

Footnotes:

[1] Ray S. Anderson, Theology, Death and Dying (Eugene, OR: Wipf & Stock, 2012), 1.

[2] Shannon Thompson, “Intraperitoneal Chemotherapy for the Treatment of Ovarian Cancer: Quality of Life versus Quantity of Life.,” Journal of Gynecologic Oncology Nursing 17, no. 1 (2007): pp. 13-16.

[3] “Factors in the Equation,” South University (MIN7561 W2L2, 2016), https://myclasses.southuniversity.edu/d2l/le/content/52238/viewContent/2092134/View.

[4]  Unless otherwise noted, all scripture is taken from The Holy Bible: English Standard Version.

[5] “Atonement Theory and Its Impact,” South University (MIN7561 W4L4, 2016), https://myclasses.southuniversity.edu/d2l/le/content/52238/viewContent/2092143/View.

[6] Paul J Brown, “Bodily Resurrection and Its Significance for Ethics: a Study of 1 Corinthians 15,” Trinity Journal 34, no. 1 (2013): pp. 78-79.

[7] Terence Nichols, Death and Afterlife: A Theological Introduction (Grand Rapids, MI: Brazos Press, 2010), 162.

[8] Martin H. Manser, Zondervan Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies (Grand Rapids, MI: Zondervan, 2009).

[9] D. M Pappas, “Recent Historical Perspectives Regarding Medical Euthanasia and Physician-Assisted Suicide,” British Medical Bulletin 52, no. 2 (January 1996): pp. 386-393, https://doi.org/10.1093/oxfordjournals.bmb.a011554.

[10] M. James Sawyer, The Survivor’s Guide to Theology (Grand Rapids, MI: Zondervan, 2006), 298.