Some of you may be aware that there has been a Mormon debate on “Viewpoint” (this blog).
I was surprised to find out that the Mormon debate continues in another arena. I encourage you to check out the site and read through the comments. I’m sure you will find it very interesting.
http://blog.beliefnet.com/blogalogue/2007/07/the-church-of-the-devil.html#more
Dr. Langberg presented every dimension of sexual abuse-its mental and physical aftereffects on the victim, and how the abuse impacts one’s spiritual well being by hindering the individual from coming to Christ. Dr. Langberg has been working with sexual abuse victims for nearly twenty-five years. She included one woman’s graphic story of abuse, which brought tears to my eyes. I felt pain and sorrow for the little girl in the story. Anger welled up inside of me as the woman depicted an escalation of abuse as she grew older, in which her father prostituted her to other men. This woman, Meeka, was denied love, protection, and a childhood.
Dr. Langberg listed several “indicators” which manifests as chronic symptoms (migraine headaches, muscular tension, TMJ, gastrointestinal problems, anger difficulties and deep grief) or “somatic effects” (though she warns that these are not proof that abuse had actually happened) (88). Emotional aftereffects of sexual abuse include a mistrust of others, fear of intimacy, and a feeling of being “different” (89). Dr. Langberg described child sexual abuse as “tentacles that reach throughout the adult life of the victim” (92). I believe any abuse is detrimental to the person as it is to ministry because it can prevent people from ever being close to others at church. Dr. Langberg recognized that abuse forced people to “live with a split identity…to pretend she was not abused” in order to maintain “even an appearance of a relationship” (128).
I found Dr. Langberg’s detailed list of “survivor’s needs” very helpful. She tapped into the core of practical ways someone could help a survivor, such as not simply offering help but following up with phone calls, notes of encouragement, and invitations of fellowship (278). Then she listed “hindrances” to helping. For example, Dr. Langberg expressed that counseling survivors is a long process so one should not counsel with the unrealistic assumption that the person will be healed after a few sessions. She also recommended that only trained women ought to “walk alongside” survivors since a male’s intervention would probably elicit fear and other negative responses. Dr. Langberg’s graphic description of sexual abuse enlightens the reader of the magnitude of evil that is committed upon a child. It is no wonder that the survivor must face many “truths,” namely, “I was not the abuser,” “I was not protected,” “I was a victim,” and hardest of all truth- “I am capable of abusing others” (146).
One of Dr. Langberg’s treatment methods is to have survivors rewrite Isaiah 53 as a way to draw closer to God by recognizing that Jesus also suffered (150). She included one survivor’s gripping reinterpretation, which seemed to incorporate personal hurts of the writer. This exercise allows survivors to realize that they are not alone and have not been abandoned by God despite the emotional and physical torture they had encountered.
In the second treatment exercise, Dr. Langberg uses scripture to restructure the survivor’s image of “self.” By rewriting a passage in the book of Ephesians as if to herself, the survivor thwarts the untruths about herself– such as what abusers have said “she was” or what her feelings say “she is” (153). Dr. Langberg relies on scripture as a means of healing survivors and though she understands that the “results” are not “instantaneous,” she believes it is a powerful practice because “they involve the eternal Word of God” (155).
Copyright © 2007 M. Teresa Trascritti
Tichy described the “interactive teaching/learning process” as a form of “synergy” whereby “1+1=3″ (10). Synergy is defined as the “process of mutual exploration and exchange during which both the teacher and the learner become smarter” (10). Though he uses this term to illustrate the teaching and learning process, he esteemed the four “E’s” when choosing potential leaders. The criteria included the following: “Energy” (coping ability for change), “Energize” (ability to excite/inspire), “Edge” (making tough calls), and “Execute” (always delivering, never disappointing) (129). To better support his argument for interactive synergy, Tichy should have included another “E” category– Educate (the ability to teach, mentor, and guide). Tichy, himself, framed teaching as “opening people’s eyes and minds…teaching new ways to see the world and pointing them to new goals…teaching them to teach their own knowledge and teach others” (74). His statement was void of an element in interactive/circulatory teaching.
Tichy referred to Roger Enrico’s process of teaching ten “rising leaders” for a consecutive number of long hour days (11).” After a period of teaching, Enrico would send his students home to “work on projects” and brought them back for “follow-up sessions” (11). This illustration was a poor choice on Tichy’s part because it has nothing to do with “synergy” and does not appear to align with his definition of a “teaching organization.” Not only does Tichy use irrelevant examples and definitions, but he also seemed unclear about the process of the “Virtuous Teaching Cycle.” In his introductory statement, Tichy said, “Virtuous Teaching Cycles are dynamic, interactive processes in which everyone teaches, everyone learns and everyone gets smarter, everyday” (xxiv). Yet his next statement about the leadership process does not incorporate this philosophy: “No institution can be great unless it has a great leader at the top who develops leaders at all levels of the organization” (xxiv).
People who described themselves as “always paranoid” or “never let anyone best him” would seem to be less likely to participate in an interactive process of teaching as depicted by Tichy. The book falls short in conveying a true “interactive teaching process.” Not only were there no tangible examples of companies using this approach, but also the main ideas of “greatness” and “winning” represent selfish gain and have nothing to do with having a “teachable point of view.” The truth is that without Christ as the teacher leading by example, no one can possibly participate in a process that separates one’s pride and power for the humbling experience of learning in an interactive process with a subordinate. Jesus said it clearly: “You call Me Teacher and Lord, and you say well, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you should do as I have done to you. Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him” (John 13:13-16 NKJV).
Copyright © 2007 M. Teresa Trascritti
Dr. Crabb wrote this book to share his ideas about the “two basic approaches to life”: the “Old Way,” described as “deciding what you want most out of life, and doing whatever it takes to get it,” and the “New Way,” which is “wanting God more than anything, that even His blessings will not satisfy you (Jacket Cover).” The dilemma of every Christian is to “take matters into his own hands” and fall into the pattern of “the old way,” which gives the person more control over their situation. They run their everyday lives with their own energy and become sad when things do not go as they planned. There is a sense of selfishness because our needs become more important than the needs of others, including spouse and children-” it’s all about me” (66). People expect to receive blessings from God just because they have done certain things “right” (i.e. “godly businessmen who observed the highest level of integrity and expect that God will bless their bottom line”) (55). Dr. Crabb shared, “No Old Testament saint was ever good enough to merit God’s blessings…none of them earned God’s favor by performing up to God’s standards” (55), then stated, “We’re never more deceived than when we think we’re living for God but in fact are living for His blessings” (82).
Dr. Crabb inspires the reader to “value God the most” and to consider blessings as secondary “passions”(103). This statement is not revolutionary because it is a foundational command: “Love the Lord with all your heart, all your soul, all your mind, and all your strength” (Mark 12:30), but instead of offering practical ideas on how to accomplish this, Dr. Crabb reiterates the differences between the “old way” and the “new way.” He does, however, offer some vague suggestions on how to live the “new way of the Spirit”: (1) Reflect on where you are; (2) Recognized the fork in the road that is always before you; (3) Refocus your goals; (4) Realize what God provides as the means of grace; and (5) Reorient your prayer life to match New Way living (159-61).
When a Christian desires to align himself to God, then the steps Dr. Crabb shared happens naturally. The problem is his recipe for “living a new way of the Spirit” lacks concrete structure. He never addressed the “how” part of living the “new way.” He spent most of his time explaining then re-explaining what it means to live in the “old way.” He called Christians to live more authentic lives and contrasted the characteristics of both ways. Dr. Crabb said, “Followers of the New Way accept the unresolvable tension in life because their hope is in the invisible God,” and “Followers of the New Way struggle to be truly authentic, however their rest is in the present God” (171). He spoke of the end results of living the New Way, but he never addressed “how” one is to get there. On page 174, Dr. Crabb asked a pondering question, “Could I praise God without them (blessings)?” It seemed too harsh for Dr. Crabb to state, “The Old Way is demonic (175).” Maybe some people see blessings as an indication of God’s care for them.
The book of Job is an extraordinary example of the “new way” Dr. Crabb discussed (which really is not so “new” since we have a biblical example of it). Job’s dedication to God is what our faith should be, but people are generally weak and sinful. People are affected by circumstances and can become distracted by them- which can come in between them and God. Dr. Crabb said, “I’m not wrong for asking God that both I and the one I love will experience deep contentment and rest. But I am wrong for wanting the trouble to go away more than I want to draw near to God (210).” I understand Dr. Crabb’s position, but I also know there are other reasons why people ask for blessings. This book is just like any other of Crabb’s books-new way versus old way with little practical application.
Copyright © 2007 M. Teresa Trascritti
Dr. Oates’ purpose in writing this book was to offer an insight of “disorders” found among people at church and often within our own families. He focused on “disordered behaviors” in religious people. He believed that many individuals have “semblances of sanity” and the goal of church leaders and mentors is to “unmask” these behaviors so that the “image of God” can be seen instead. He stated that he wrote the book to aid parents, teachers, future leaders, and Christian ministers to “defuse name-calling” that “downgrades” Christian brothers and sisters (15).
Dr. Oates gave an overview of various “masks” then provided descriptions of how these masks appeared in our congregations. For instance, he devoted a chapter of his book on “persons on the edge of chaos.” These are the people with “severe personality disorders” like borderline, paranoid, or schizotypal personalities (108). According to Dr. Oates, these people are “stably unstable” who experience “false starts” and “failures” in school, marriage, and work (110). They tended to have “outbursts of intense anger” that are “frequent” and “inappropriate,” and experienced “turbulent shifts of mood” (i.e. from depression to anxiety to irritability then rage) (110). These individuals also committed acts that are “severely impulsive” (spending, sex, overeating, etc.). Since stress aggravates the symptoms of this disorder, Dr. Oates suggestions to ministers and church members on how to help people with Borderline Personality disorder in a church setting- be aware of “impending crises” in the person’s life, such as “beginning and end of a school year,” “anticipation of death from a prolonged illness in a parent or spouse,” and “loss of a job” (116). If a person is emotionally or mentally diminishing, then it is the responsibility of ministers and church members to accompany the person to a doctor.
Another chapter I found insightful was entitled the “Mask of the Packaged Personality,” dedicated to describing the “histrionic” person (30). Dr. Oates shared that this personality type is in need of developing “steadfastness” as a character trait (which is also referred to as personal “fidelity”) (40). The community of believers should reinforce ideals of “faith, hope, and love that endures,” by building and maintaining covenantal relationships with church members. In forming deeper friendships, emotional and spiritual support will be in place during times of losses and disappoints (41).
Although a person with narcissistic personality disorder has an “inflated self-esteem, “lack of empathy for others,” “a grandiose imagination,” and an “arrogant unflappableness,” I found it interesting that narcissistic traits are not all negative. For example, Dr. Oates referred to this character type as “bundles of creativity that need taming” (54). These types of people have a “certain naivete” and “guilelessness” that he considered “rare metal in the human spirit” (55).
Dr. Oates discussed “formation and transformation” in the final chapter. He highlighted Galatians 2:20 in an effort to merge Paul’s purpose in writing the passage with his own purpose in writing the book-that Christ must be formed in the believer. As I read Dr. Oates’ book, I kept thinking about different people I have encountered in my church and I tried to decipher which mask they were “wearing.” This book made me realize that there are ways people can minister to those with personality disorders, and ways in which people with personality disorders can minister to others. I agree with Dr. Oates’ statement, “whatever God has called them to be and become, He does not intend that they be permanent mental patients” (118).
Copyright © 2007 M. Teresa Trascritti
In writing this book, Dr. Capps hoped to enlighten the “theological community” about narcissism (4). He starts out by discussing sin and suggests a “reformulation” of the theology of sin because the emotion that is felt is often shame rather than guilt (3). Modern society is so accustomed to narcissism that ministers are sometimes rewarded for their narcissistic behavior (9), which is characterized by an “exaggerated or grandiose sense of self” (14). Although one may not be clinically diagnosed with narcissism as a personality disorder, Dr. Capps believes everyone is a narcissist to some degree (36).
The first six chapters of Dr. Capps book details the formation of the “self” (by examining the works of Kohut, Erikson, and Tillich), and how the “self” experiences shame, becomes defensive, or turns to isolation. Dr. Capps used the story of Jonah to illustrate that he was not a “true self” but the “defensive” self- characterized as a “self that has its own center of initiative, that knows and follows its own course” (161). The dreaded reality of the book is that everyone experiences one or more of the characteristics mentioned, which only proves that “everyone is a sinner.”
I found the first few chapters of Dr. Capps’ book very informational, in a secular sense; but it was evident in the last chapter that he misinterprets the Bible. For instance, in the story of the woman with the alabaster flask, Dr. Capps believes the act of worship was an act of “self-trust” and “self-affirmation,” and Jesus’ pronouncement, “Your faith has saved you” means “have faith in yourself” (163). He understands the story’s key issue to be “the self and its fight for survival”(163). He believes that Jesus carried shame because He was born “illegitimately” (163), and that in Luke 2:46-47 Jesus needed the affirmations of others in order to “affirm his faith in himself” (164). Dr. Capps states, “The chance to have one’s faith in oneself confirmed is a rare opportunity, and Jesus-for his own self’s sake-could not afford to miss it (referring to the incident when Jesus was having a dialogue with teachers in the temple at the age of twelve). His faith had saved him, and he could go in peace (164).”
I agree that everyone suffers from narcissistic traits, but perhaps this is because all humans are sinners. Whenever I think of narcissism, I picture people who are self-absorbed, self-seeking and just plain selfish; in fact, the word “narcissism” is defined as, “Excessive love or admiration of oneself” (http://dictionary. reference.com/search?q=narcissism). The truth is, narcissism is when a person places God second to him or herself. If there was one important thing I got from Dr. Capps’ book, it is that people struggle with self-centeredness. Even his “cure” for the “depleted self” is centered on uplifting the “self.” Instead of seeing others as an image of God, he is fascinated by the Hindu greeting in which people say to each other, “I recognized the God in you” (168).
This book started out with a basic truth (that we are sinners who are damaged by sin) but ends with fallacy. I think I would have appreciated the book more if it never mentioned the Bible, which would have been preferable considering Dr. Capps took the Bible out of context and warped it to fit his own personal presupposition. Reading his work made me realize that many people have not reconciled psychology with Biblical theology-his was more pronounced than others I have seen. Dr. Capps’ book clearly epitomizes Paul’s observation that man’s wisdom is nothing but “foolishness.”
Copyright © 2007 M. Teresa Trascritti
