School Clerk Talks Gunman Into Surrendering, Prevents Tragedy

© 2013 The Wired Word

www.thewiredword.com

There are at least two ways of accounting for Antoinette Tuff's heroic talking-down of a disturbed gunman who invaded the elementary school just outside Atlanta where she worked in the front office. One has to do with training and intuition; the other has to do with putting one's faith into practice. The whole explanation is likely in some mix of the two.
Remaining outwardly calm, Tuff engaged Michael Brandon Hill, who was armed with an AK-47 type weapon and 500 rounds of ammunition, in conversation. Her words to Hill can be overheard on a 911 call in which Tuff acted as an intermediary between Hill and the police. She spoke to Hill of her own struggles with life, addressed him with affectionate names ("sweetie," "baby") and told him she loved him. When she sensed he was ready to surrender, she told him she was proud of him and got him to lie down on the floor before police entered the building.
At one point, when Hill was heading outside to start shooting at the kids, Tuff called him back to her and kept talking.
"It's going to be all right, sweetie," Tuff told Hill. "I just want you to know I love you, though, OK? And I'm proud of you. That's a good thing that you're just giving up, and don't worry about it. We all go through something in life."
Tuff also told Hill that she'd had troubles herself, but because she'd picked herself up, he could, too. "I thought the same thing, you know," she said. "I tried to commit suicide last year after my husband left me. But look at me now. I'm still working and everything is OK."
Although Hill discharged his gun in the office and fired at police at one point, the standoff ended with no one -- not one of the 870 students, not one staff member, not one police officer and not Hill -- being shot.
While Tuff's demeanor toward Hill was unruffled and composed -- exactly right for the situation, according to experts -- inside she was terrified, as became clear once Hill was in custody. "I've never been so scared in all the days of my life," Tuff said to the 911 dispatcher. "Woo, Jesus ... Oh, God," she added.
Sometime before that day, Tuff and two other staff members from the school had received some training in handling hostile situations, but her actions when Hill stood before her with his gun seem to have gone beyond her training.
"She did all the things we try to teach negotiators," said Clint van Zandt, former FBI profiler and hostage negotiator, commenting on her actions. "She was a great 'go-between': She identified with the aggressor, she offered help, she minimized what he had done, she helped develop a surrender ritual, she told him what to expect, and told the police what to expect, she offered love, said she was proud of him, she offered him a positive future -- every one of those things is something we spend weeks teaching negotiators, and this lady did it intuitively."
In fact, Tuff's demeanor and words were so effective that there is now talk of using her behavior as an example for teaching others who work with children the value of compassion and empathy when facing someone who wants to harm the kids.
James Wellman, chair of the comparative religions program at the University of Washington, doesn't disagree, but he's not convinced Tuff's handling of the dangerous situation was simply "intuitive" behavior.
Writing on the Patheos website, Wellman said, "This was learned behavior, based, by her own witness, on the teachings of her pastor on how to 'anchor on the Lord in tough times,' and how to 'consult people in their pain.'"
"The 911 call is a textbook dialogue in hostage management and pastoral care," Wellman said. "But it didn't come out of a book but from the depths of this woman's personal experience and a rich and deep faith, a Christian faith."
Wellman continued, "The psychologist put her ability to care for Michael in instrumental language: Antoinette had the right 'strategy' and 'negotiating style.' But what's critical here is that it wasn't instrumental. She wasn't using a strategy at all. She, in fact, was loving this man back into being; treating him not as an object to be manipulated, but as a soul to be healed and saved."
"Why did Michael listen to her?" Wellman asked. "One can imagine that he has heard every single type of psychological language used on him to deal with his mental illness. He knew the script by heart. But with Antoinette this again was no script, it was the language of love in action. Antoinette recalled the pain of her own life -- her severely disabled son, her recent divorce, her despair and attempted suicide. She too had seen the dark side of life. And yet, in the midst of it her pastor had taught her to 'anchor' in the Lord."
In an interview with ABC News, Tuff said of Hill, "He was a hurting young man; I started praying for him. I shared my life story, my struggles, and let him know that he could give himself up." And when asked how she did it, she explained, "I give it all to God. I'm not the hero. I was terrified."
There is, of course, no guarantee of success when using these techniques. Compassion doesn't always succeed. Here, the intended murderer stopped and listened. In another case, he might have killed her and kept going. Perhaps what makes this story so intriguing is its rarity. Sometimes negotiators succeed; sometimes they fail; sometimes the opportunity doesn't even arise. Yet we can be thankful that, in this case, God used Antoinette Tuff to preserve the lives of many children.
More on this story can be found at these links:
Antoinette Tuff Hailed as 'True Hero' for Handling Georgia School Gunman. CNN
Antoinette's Babies: Radical Empathy, Radical Grace. Patheos
School Clerk Helps Suspect Put His Weapons Down and Surrender. ABC News (video of interview with Tuff)
Can Courage Like Antoinette Tuff's Be Taught? Washington Post
Emotional Intelligence and Antoinette Tuff's Heroism. Denver Post
The Big Questions
1. Do you think Tuff acted on instinct or out of her faith or both? Explain your answer.
2. Can the kind of response Hill got from Tuff actually be taught? What did it take for you to learn to love your neighbor as yourself? Instead of armed police responding to an incipient mass killing, should unarmed negotiators be sent in instead? Why or why not?
3. In dangerous circumstances, is pretend compassion just as good as real compassion? Why or why not?
4. What does it mean to "anchor on the Lord in tough times"?
5. When has someone's compassion or empathy kept you from making a bad decision?
Confronting the News With Scripture and Hope
Here are some Bible verses to guide your discussion:
Genesis 21:17
And God heard the voice of the boy; and the angel of God called to Hagar from heaven, and said to her, "What troubles you, Hagar? Do not be afraid; for God has heard the voice of the boy where he is." (For context, read 21:8-21.)
Because of family rivalry, Hagar and her son Ishmael had been turned out from Abraham's encampment. The mother and son were soon out of water and alone in the wilderness, and Ishmael was near death. At that point, God intervened, saving them. An angel told Hagar that God had "heard the voice of the boy where he is."
The word "empathy" does not appear in the Bible, but the ability to "hear" someone "where he/she is" is a good definition of empathy, especially since in Scripture, "hearing" often implies having compassion for someone because of their circumstances.
The verse above suggests that empathy is a Godly reaction to someone.
The Bible does use the words "compassion" and "pity," both of which imply empathy.
Questions: When have you been aware of empathy as a force motivating you to do some good thing? What does it mean to have empathy for someone? Is it possible to be involved in caring or service ministries without some measure of empathy? Is a sense of duty enough? Can there be too much empathy?
Matthew 10:19-20
When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; for it is not you who speak, but the Spirit of your Father speaking through you. (For context, read 10:16-23.)
This is an instruction Jesus gave to his disciples about persecutions they would eventually face. He says that when they are in these hostile circumstances, they can rely on the Holy Spirit to give them the words to speak. In fact, in those situations, the Spirit would actually speak through them.
Questions: Do you think the Spirit was speaking to Hill through Tuff? Why or why not? What might it mean that Christians' words are not able to avert violence in every situation? What is your level of trust about counting on God's help when you have no warning for what you need to do in God's name?
Romans 8:28
We know that all things work together for good for those who love God, who are called according to his purpose. (No context necessary.)
This often-quoted verse testifies to God's sovereignty over all things. It does not say that God wills bad things to happen, but that God works in all things for the good of those who love God and are called to God's purposes.
Questions: Among the "all things" in Tuff's life are her divorce and her suicide attempt. In talking to the gunman, these things became part of her general "troubles" through which she was able to identify with him and he was able to identify with her. Does that seem like "all things work[ing] together for good"? Why or why not?
There is often talk about Christians being "wounded healers." To the extent that you feel comfortable discussing it, what weakness do you have that provides strength when you are working with others? Are there weaknesses that seem to hinder you in ministering in Christ's name?
Romans 12:9
Let love be genuine; hate what is evil, hold fast to what is good ... (For context, read 12:9-21.)
Under the circumstances of the gunman invading an elementary school, we might be tempted to say that Tuff's telling him that she loved him was just words to try to head off a tragedy. But in the context, Tuff's expressions of love, along with the general tenor of her comments, seem to have had a nurturing and healing quality about them.
Questions: Tuff told Hill that she loved him. Do you think she meant it? Does it matter? Why or why not? Does it make a difference how we define "love": as a "warm, fuzzy" feeling, or an unconditional act of giving/serving (as "love" used in Scripture is often best translated), or in some other way? For you, what have been the hardest circumstances in which to extend the love of God toward another? When do you think it has been hard for people to love you?
1 Thessalonians 5:17
... pray without ceasing ... (For context, read 5:12-22.)
This three-word instruction is part of a longer string of advice the apostle Paul wrote to the Christians at Thessalonica about how to live faithfully as Christ's followers.
Paul couldn't have meant that they should spend every minute kneeling in prayer. More likely he meant that prayer should be an ongoing part of who they were as followers of Jesus. They should cultivate the habit of offering the things of life to God in prayer even as they were going about their daily routine.
We suspect that it was this prayer habit that led Tuff to start praying for Hill rather than for herself when confronted by him, and we further suspect it had a bearing on the outcome that day.
Questions: Can you pray while interacting with others? What constitutes ceaseless prayer? Is breathing part of it? Living authentically? How do you focus on a prayer when there are so many distractions? In what ways do you practice prayer without ceasing?
For Further Discussion
1. Respond to his, from James Wellman: "One can imagine that [Hill] has heard every single type of psychological language used on him to deal with his mental illness. He knew the script by heart. But with Antoinette this again was no script, it was the language of love in action. Antoinette recalled the pain of her own life -- her severely disabled son, her recent divorce, her despair and attempted suicide. She too had seen the dark side of life. And yet, in the midst of it her pastor had taught her to 'anchor' in the Lord."
2. Bring in your laptop or tablet and play Tuff's interview for the class: School Clerk Helps Suspect Put His Weapons Down and Surrender. ABC News. Then invite class members to discuss what they heard.
3. One of the experts lauded Tuff for speaking without a script. When have you had to speak well and seriously without any warning? Did you feel up to the task at hand?
4. If you work at a school or an organization that does business with the public, has your group had training for the possibility of a serious crisis? Should it?
5. What is the difference between quoting a Scripture verse and living it? How do you present the Bible message without alarming someone in a difficult situation?
Responding to the News
When Tuff told the gunman "We all go through something in life," she was speaking the truth. Sooner or later, all of us go through troubles, and it's worth remembering that the Christian faith includes many resources to help us as we face those things. This is a good time to consider how we can bring faith-based hope and help to our fellow worshipers and others when they are in the dark places of life.
This is also a good time to remind ourselves that praying "without ceasing" is a faith-filled way to confront all the things life brings to us.
Closing Prayer

Thank you, O Lord, for empowering Antoinette Tuff to save lives through her empathy with a troubled man. Empower us in our faith too, that should we face danger, our trust in you will enable us to be the person you want us to be in that situation. In Jesus' name. Amen.

Teens Kill Jogger "for the Fun of It," Police Say

"There's not gonna be any good come out of this cause it was just so senseless. ... It's heartless and to try to understand it is a short way to insanity."
That's what Peter Lane said about the death of his 22-year-old son Christopher, who was shot to death by three teenagers as he was jogging on a neighborhood street. One of the three, according to police, said they killed the younger Lane "for the fun of it."
Christopher Lane, an Australian baseball player, had come to Oklahoma to attend college. The three teens, who didn't know Lane, picked him at random to kill reportedly as a way of breaking up boredom. As Lane was jogging on the street, they drove up behind him, and one of them shot him in the back. The trio then drove away.
Lane died on the spot, despite the efforts of passersby to help him.
All three boys, ages 15, 16 and 17, are now in police custody. Two are charged with first-degree murder and will be tried as adults. The third is charged with using a vehicle in the discharge of a weapon and with being an accessory to first-degree murder after the fact. While considered a youthful offender, he will be tried in adult court.
Lane was a well-liked student in his Australian hometown. His high school coach described him as "a joy to coach," and said he was "extremely well-respected" and a "mature student-athlete who his teammates could look to for advice and support."
At the time of his death, Lane was entering his senior year at East Central University in Ada, Oklahoma.
Tara Harper, a cousin of Lane's girlfriend Sarah Harper, said that Sarah and her family are working with the Lanes on funeral arrangements, but that Sarah did not plan to attend the court proceeding against Lane's killers. Sarah "wants nothing to do with them," Tara explained. "I don't think we'll ever know why it happened. No answer will be satisfying, no matter what it is."
In response to the killing, Tim Fischer, Australia's former deputy prime minister, urged Australians to avoid the U.S. as a way to pressure its Congress to act on gun control.
"Tourists thinking of going to the USA should think twice," Fischer told the Melbourne Herald Sun. "This is the bitter harvest and legacy of the policies of the NRA that even blocked background checks for people buying guns at gunshows. People should take this into account before going to the United States. I am deeply angry about this because of the callous attitude of the three teenagers [but] it's a sign of the proliferation of guns on the ground in the USA. There is a gun for almost every American."
In an issued statement, a spokesperson for the U.S. State Department said, "This is clearly a tragic death, and we extend our condolences to the family and the loved ones. We understand that local authorities are focused on bringing those responsible to justice. Clearly, we would support that."
Many people besides Lane's father call this crime "senseless." TWW team member James Gruetzner suggests that "senseless" means "This doesn't make sense in my world view" or "This is not justified by any foreseen gain to the perpetrator." He adds, "My guess is that, to the killers, it 'made sense' to them at the time. That's not said to attempt to even gain a small bit of sympathy for them. Not at all. It is meant as an indicator that 'putting oneself in someone else's shoes,' if we are honest, can be more than unpleasant, but a very disgusting or horrifying experience. The sage military advice to 'know your enemy' applies to every effort to counter evil in this world."
Blogger Bryan Preston questions whether the teens were really bored or whether they killed from some other motive. He notes that the rapper Lil Durk "spent time in prison on gun charges, but sees that time as positive for his music career." Preston quotes Durk: "By me going to jail, that was publicity, too. It was all in newspapers. So at the same time, it never kinda stopped."
"So were these kids in Duncan really bored when they killed Chris Lane," asks Preston, "or were they building their resumes, using criminals like Lil Durk as their template?"
Home environment may be another factor. Initial reporting has revealed that Brenda Edwards, the mother of one of the accused murderers, is currently incarcerated and has had 13 criminal convictions, nine of them in the past 10 years. In addition, there are reports that the three were involved in the Crips gang and had threatened to kill another teenager who didn't want to join.
A man in the neighborhood where Lane was killed and who saw emergency workers tending to him commented, "It's very saddening. ... He was a guest in the country."
More on this story can be found at these links:
3 Okla. Teens Charged in Death of Australian Baseball Player. Washington Post
Christopher Lane, Australian Baseball Player, Killed by 'Bored' Okla. Teens. CBS News
Chilling 911 Call Details Final Moments of ... Chris Lane's Life. Herald Sun
Were Chris Lane's Teenage Killers Really 'Bored'? PJ Tatler
The Big Questions
1. How do you define "senseless"? Is it possible to see what seems to be a senseless act as part of God's will? How would you respond to someone who suggested that this horrible murder -- or other senseless acts -- are part of God's plan?
2. In what ways does the Christian faith address "senseless" acts?
3. Preventing future "senseless" acts actually requires trying to make some sense of those that have happened. In which fields might some answers be found -- psychology, criminology, sociology, theology? Why and how?
4. When have you done something unhelpful that made no sense, even when you afterward tried to ascertain your motivations? What did you do to prevent a reoccurrence of such behavior?
5. What Scriptures help you when dealing with pain caused by someone's senseless act?
Confronting the News With Scripture and Hope
Here are some Bible verses to guide your discussion:
Deuteronomy 32:28-29, 31
They are a nation void of sense; there is no understanding in them. If they were wise, they would understand this; they would discern what the end would be. ... Indeed their rock is not like our Rock; our enemies are fools. (For context, read 32:26-33.)
Deuteronomy is described as words from Moses spoken to the Israelites as they neared the end of their 40 years of wandering in the wilderness (see Deuteronomy 1:1). In chapter 32, Moses is reciting the words of a song to the people (see 31:30), and the lyrics present a "lawsuit" brought by God against the Israelites about their gross disloyalty, both in the generation of Moses' day and in the times of their ancestors. Starting at verse 28, however, the lyrics turn to laying out the grounds of hope for the future, found in the nature of God and his divine power.
It's not clear in verse 28 whether the "nation void of sense" is Israel or one of Israel's enemies, but that "senselessness" leads whoever the nation is to misunderstand the power of Israel's "Rock" (Israel's God). The "rock" (god) of the enemy "is not like our Rock" -- that is, that god cannot be compared to the might and power of the Lord God.
Questions: Is one of the roots of "senseless" violence a failure to recognize and obey the "Rockness" of our God? Why or why not? How would you define the "Rock" upon which our basic assumptions are based? What are your basic assumptions about life? What boundaries do you draw around behavior choices?
Habakkuk 1:2-3
O LORD, how long shall I cry for help, and you will not listen? Or cry to you "Violence!" and you will not save? Why do you make me see wrongdoing and look at trouble? (For context, read 1:1--2:4.)
In the opening chapter, Habakkuk challenges God to explain why there is such violence in the world and why God does not intervene to stop it. God's reply is not to worry; he's sending the Chaldeans (Babylonians) to destroy everyone. Habakkuk sees that as "throwing out the baby with the bathwater," which is the essential meaning of what the prophet says in 1:14: "You have made people like the fish of the sea." Habakkuk protests that it's easy for God to do that, seemingly so lightly, for God is immortal (1:12), but we humans are struggling. In the second chapter God continues the dialog -- write this message big enough so people speeding by can read it (2:2): "the righteous live by their faith" (2:4).
Questions: In what ways does your faith help you when you see senseless violence -- or worse, when someone you love becomes a victim of it? What kind of conversations have you had with God regarding a universe that sometimes seems senseless? Should you feel free to question, challenge or even criticize God for the way things are? Why or why not?
Ecclesiastes 8:14-15 (The Message)
Here's something that happens all the time and makes no sense at all: Good people get what's coming to the wicked, and bad people get what's coming to the good. I tell you, this makes no sense. It's smoke. So, I'm all for just going ahead and having a good time -- the best possible. The only earthly good men and women can look forward to is to eat and drink well and have a good time -- compensation for the struggle for survival these few years God gives us on earth. (For context, read 8:10-15.)

Here's the author of Ecclesiastes commenting on something that "makes no sense at all" to most of us: bad things happening to good people and vice versa.
Questions: TWW team member Frank Ramirez comments, "Part of the response of Ecclesiastes is that the best thing for us to do in the face of meaninglessness is to eat and drink and enjoy life. I think part of our authentic Christian response to these sorts of outrages [such as the random shooting of Christopher Lane] is to have backyard barbecues and softball games and remember to hug our loved ones and tell them we love them before we take off in the morning." In what ways do such actions help us deal with senseless violence? At a time of grief, confusion or doubt, what activities or "normalities" do you cling to in order to provide landmarks in a troubled emotional landscape?
Romans 7:15, 21
I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. ... So I find it to be a law that when I want to do what is good, evil lies close at hand. (For context, read 7:14-25.)
Here's the apostle Paul describing his inner conflict with senselessness: "For I do not do what I want, but I do the very thing I hate." Given this admission and the fact that he zealously persecuted Christians ("breathing threats and murder against the disciples of the Lord" -- Acts 9:1), we might wonder how prone he might have been to even senseless violence had he not undergone conversion to follow Jesus.
Questions: At least Paul had not only a voice calling him to do evil, but also a voice calling him to do good. How do we nurture that good voice in young people today? Have you ever done something that made sense at the time, or at the age you found yourself, that later in life you defined as senseless? Have you ever, after a certain act, thought to yourself, "Why did I do that?"
Have you initiated dialogs across generational or cultural lines that have facilitated real conversation in times of trouble? Are you as prepared to listen to youth as you are to speak at youth?
Romans 8:28
We know that all things work together for good for those who love God, who are called according to his purpose. (No context needed.)
Note that St. Paul doesn't say that "all things work together for the best," but that they work together "for good." Paul would probably say that God doesn't encourage or desire evil, but he allows it to happen and ensures that good comes of it.
Questions: What are some situations in your life in which God has worked "for good" when, because of sin, it was not "for the best"?
Revelation 21:3-4
See, the home of God is among mortals. He will dwell with them; they will be his peoples, and God himself will be with them; he will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away. (For context, read 21:1-7.)
This is a description of life in the kingdom of God, tn part the kingdom which we petition to "come," both in eternity and in the present, when we pray the Lord's Prayer. In that kingdom, God's will is finally done on earth as it is in heaven. No more night, no more crying, no more tears, for the former things have passed away and nobody shoots passersby anymore (not an exact translation, but true to the spirit of the text).
Questions: How does the Bible's teaching about the kingdom of God fit with life as you experience it today? How does it help? What do you believe God's kingdom will be like when it fully comes? Does the thought of a future perfection in any way make up for a very troubled present?
For Further Discussion
1. Before class, read the document "Making Sense of 'Senseless Violence.'" It's too long to summarize here, but you could ask class members to respond to these two conclusions in the document:

© 2013 The Wired Word 

www.thewiredword.com 

 "First, the case analysis shows that there are clear reasons, even for acts which at first glance seem to be instances of 'senseless violence.' We need not necessarily condone these reasons, but we can, nevertheless, understand them. From the perspective of the perpetrator, an incident always has a clear occasion and there are usually several reasons for what to an observer may look like a random and disproportionately (violent) reaction. In a certain sense, the perpetrator experiences his actions as a necessity, the main reason being that he does not feel taken seriously, given the respect he deserves. A case analysis can show why a perpetrator commits a violent crime by showing what it meant to him to become violent and how violence helps him gain control over a situation which threatens to transform him into an object.
"Second, the case analysis shows that offender emotions are much more complex than is usually assumed. Although the analysis of the particular emotions of an individual perpetrator (does) not immediately allow us to draw firm conclusions concerning the general causes of 'senseless violence', it does provide valuable indications regarding the relative importance of the various personal and situational factors, which bring about 'senseless violence.'"
2. TWW team member Frank Ramirez says, "The proper Christian response is to defiantly live the peace of Jesus Christ despite the madness that seems to surround us." Do you agree? Why? What are some ways you might do that? How does his statement compare with 2 Corinthians 5:7 -- " ... for we walk by faith, not by sight"?
3. If you found yourself face to face with the victim's family, what would you say to them? What would you say to them about the United States? About your Christian faith?
Responding to the News
News such as this reminds us of the importance of supporting youth ministries that seek to implant the divine meaning of life in young people today.
Closing Prayer

O Lord, be present with comfort for those who mourn loved ones taken from them by unwarranted violence. Help us as a society to find effective ways to counter violent impulses in ourselves and others. In Jesus' name. Amen.

Christian Family Fleeing U.S. Recovered After Months at Sea

© 2013 The Wired Word 

www.thewiredword.com 

A family from Arizona who fled the U.S. over three months ago in a sailboat to escape what they consider government interference in religion were due to fly back home last Sunday.
After deciding "to take a leap of faith and see where God led us," Sean Gastonguay, 30, and his wife Hannah, 26, set sail from San Diego in May with their daughters, toddler Ardith and baby Rahab, and Sean's father Mike. Their goal was the underdeveloped, sparsely populated, remote island nation of Kiribati just off the equator and the international dateline, about halfway between Hawaii and Australia.
The voyage went well at first, but within weeks, their small vessel sustained damage from "squall after squall after squall," causing them to drift, unsure of their position and unable to move forward on their journey. "We were in the thick of it, but we prayed," Hannah said. "I just knew I was going to see some miracles" and "next thing you know, the sun is out. It's amazing."
They felt like they were in a "twilight zone," low on supplies, down to "some juice and some honey." Hannah said they were able to catch fish, but they didn't see any boats. Still, they didn't feel their situation was hopeless. "We didn't feel like we were going to die or anything. We believed God would see us through," she said.
At one point they made contact with a fishing ship which rendered no assistance. Later, a Canadian cargo vessel damaged the sailboat further as it came alongside in an attempt to resupply the family. Eventually, a helicopter spotted them, leading to their rescue by a Venezuelan fishing vessel, where they rested for about five days before transferring to a Japanese cargo ship that docked in Chile three weeks later. All told, they were on the water for 91 days.
U.S. Embassy officials -- officials of the same government the Gastonguays criticize for its policies regarding abortion, homosexuality and the blurring of the lines between church and state -- arranged for their flights home.
Hannah stated that our government increasingly interferes with the constitutional right of Americans to freedom of religion. U.S. "churches aren't their own," she said. "[We object to being] forced to pay ... taxes ... for abortions we don't agree with." They don't belong to a local church, but stated that their beliefs come from reading the Bible and praying. "The Bible is pretty clear," Hannah said.
Hannah Gastonguay said the family will now "go back to Arizona" and "come up with a new plan." More on this story can be found at this link:
Religious Family Leaves US, Gets Lost at Sea. Yahoo! News
The Big Questions
1. Whether or not you agree with the Gastonguays' religious beliefs, what do you think of the way they handled their discontent with the U.S. government and culture?
2. When you feel pressure to conform to a society that increasingly scoffs at your beliefs or that seems bent on undermining your faith, how do you react?
3. What beliefs, if any, do you hold for which you would be willing to risk your life and forsake your homeland?
4. Have you ever felt God calling you as he called Abram and apparently his father Terah before him (Genesis 11:31-32 and 12:1, 4-5) to abandon everything to follow him to a land he would show you? How did you respond?
5. What is the difference between making a move in obedience to the call of God and making a move to escape God's call?
6. How might the Gastonguays' understanding of where God was/is calling them be different if they were a part of a local congregation and sought to discern God's will not only with the aid of Scripture and prayer but also of fellow Christians? How do all these things work together to help you discern God's will?
Confronting the News With Scripture and Hope
Here are some Bible verses to guide your discussion:
Genesis 19:12-17
Then the men said to Lot, "Have you anyone else here? Sons-in-law, sons, daughters, or anyone you have in the city -- bring them out of the place. For we are about to destroy this place, because the outcry against its people has become great before the LORD, and the LORD has sent us to destroy it." So Lot went out and said to his sons-in-law, who were to marry his daughters, "Up, get out of this place; for the LORD is about to destroy the city." But he seemed to his sons-in-law to be jesting. When morning dawned, the angels urged Lot, saying, "Get up, take your wife and your two daughters who are here, or else you will be consumed in the punishment of the city." But he lingered; so the men seized him and his wife and his two daughters by the hand, the LORD being merciful to him, and they brought him out and left him outside the city. When they had brought them outside, they said, "Flee for your life; do not look back or stop anywhere in the Plain; flee to the hills, or else you will be consumed." (For context, read 19:12-30.)
After Abram and his family moved to Canaan, Abram offered his nephew Lot first dibs on whichever land appealed to him. So Lot chose the verdant valley where the cities of Sodom and Gomorrah were located, not fully reckoning with the wickedness of the people who lived there. When God prepared to destroy the cities, he sent messengers to call Lot out of danger.
Questions: What would you think if someone told you to flee because God was about to destroy your city? How do you know whether you should take such a warning seriously? What might cause you to linger or to hesitate before taking action? Have you ever felt that your life, faith or values might be at risk if you stayed where you were? What did you do?
Jonah 1:3-4; 3:1-3
But Jonah set out to flee to Tarshish from the presence of the LORD. He went down to Joppa and found a ship going to Tarshish; so he paid his fare and went on board, to go with them to Tarshish, away from the presence of the LORD. But the LORD hurled a great wind upon the sea, and such a mighty storm came upon the sea that the ship threatened to break up. ... The word of the LORD came to Jonah a second time, saying, "Get up, go to Nineveh, that great city, and proclaim to it the message that I tell you." So Jonah set out and went to Nineveh, according to the word of the LORD. (For context, read 1:1-4; 3:1-5, 10.)
God called Jonah not away from the wickedness of the world, but into the very heart of darkness in the great city of Nineveh, to "cry out against it" and its wickedness. But Jonah boarded a ship headed in the opposite direction. He didn't get very far before the vessel was battered so badly that it was on the verge of breaking up. After he told the frightened pagan sailors that he was to blame for their losses, they threw him overboard at his insistence, and the storm passed, saving their lives. Later, Jonah was given a second chance and did follow the Lord's call to preach to the people of Nineveh.
Questions: Is it really possible to escape the wickedness in the world simply by changing your address? Explain your answer. Would you say that God sent the Gastonguay family storms to redirect them or to give them a chance to rethink their course of action? Why or why not? What message might God give the Gastonguay family for America? Did any of your ancestors come to America to escape religious persecution? Briefly share their story with the class.
Luke 9:1-2, 4-5
Then Jesus called the twelve together and gave them power and authority over all demons and to cure diseases, and he sent them out to proclaim the kingdom of God and to heal. ... Whatever house you enter, stay there, and leave from there. Wherever they do not welcome you, as you are leaving that town shake the dust off your feet as a testimony against them." (For context, read 9:1-6.)
Questions: If the message and ministry Jesus entrusts to his disciples is "good news," why do you think some people do not perceive it that way? Do you think the Gastonguays were "shaking the dust off their feet" as a testimony against those who have not welcomed them or the message of Jesus? Why or why not?
1 John 2:15-17
Do not love the world or the things in the world. The love of the Father is not in those who love the world; for all that is in the world -- the desire of the flesh, the desire of the eyes, the pride in riches -- comes not from the Father but from the world. And the world and its desire are passing away, but those who do the will of God live forever. (No context needed.)
John 3:16
For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. (No context needed.)
Some scholars believe that these passages were penned by the same person: the apostle John. Yet he appears to contradict himself, quoting Jesus in John 3:16 as saying that God loved the world so much that he gave his only Son to save everyone who would believe in him, while in 1 John 2:15 he says the love of the Father is not in those who love the world.
Questions: How do you reconcile these two seemingly contradictory statements? How can we love the world in the John 3:16 sense while not loving the world in the 1 John 2:15-17 sense?  (Hint: Does "the world" mean the same thing in the two passages?) What reasons does John give for Christ-followers not to love the world? According to these passages, what is eternal, and why does it make sense to devote your life to what will last forever?
Leviticus 20:7-8, 26
Consecrate yourselves therefore, and be holy; for I am the LORD your God. Keep my statutes, and observe them; I am the LORD; I sanctify you. ... You shall be holy to me; for I the LORD am holy, and I have separated you from the other peoples to be mine. (No context needed.)
God instructed the Hebrew people to come out from among the pagan people and be holy, separate, set apart to be God's people. Peter uses similar language to describe Christians in 1 Peter 2:9 ("But you are a chosen race, a royal priesthood, a holy nation, God's own people ...").
Questions: To what extent does this command apply to Christians? How do you live out this command in our culture?
For Further Discussion
1. Read John 15:9 and 17:14-19. What does Jesus mean when he says that he has chosen his disciples out of the world, and that they do not belong to the world, just as he does not belong to the world? At the same time, he prays, "I am not asking you to take them out of the world, but I ask you to protect them from the evil one. ... As you have sent me into the world, so I have sent them into the world." What does it mean to you that Jesus does not ask the Father to remove you from the world, but rather to protect you from the evil one while he (Jesus) sends you into the world?
2. Paul tells the Philippians to "be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, in which you shine like stars in the world" (Philippians 2:15, italics added). James writes that part of pure and undefiled religion is "to keep oneself unstained by the world" (James 1:27). What does it mean to be "in the world but not of it"? What spiritual disciplines help you live a holy life, "blameless and innocent, ... without blemish," unstained by the world, shining like stars even while you live "in the midst of a crooked and perverse generation"?
3. What do Ephesians 5:25-27 and 1 John 1:7-9 add to your understanding of how Christians are able to live holy, clean lives, without any "spot or wrinkle"?
Responding to the News

Read Psalm 107:23-32. What "deeds of the LORD" and "wondrous works in the deep" did the Gastonguays see during their 91 days at sea? What should the family do now, according to this passage? When God rescues you after you have been lost at sea (literally or figuratively), how do you think you should react?

Cleveland Kidnapper Denies He's a "Monster"

© 2013 The Wired Word 

www.thewiredword.com 

Michelle Knight, 32, is quite small of stature, but she was figuratively 10 feet tall as she read her victim-impact statement in a Cleveland courtroom last week where Ariel Castro, who had imprisoned and abused her and two other young women for more than a decade in his house, was to be sentenced.
The 53-year-old Castro, in contrast, only diminished himself more by giving a rambling 16-minute statement in which, far from taking responsibility for his wrongdoing, expressing remorse or showing concern for his victims, he declared himself not a monster, as some have called him, but a "normal person" with a sickness. He said he was plagued by a porn addiction.
After the three young women were rescued from their captivity in Castro's house, the investigation revealed that all three had been forced to serve as sex slaves for Castro. Yet in his statement, Castro claimed, "Most of the sex that went on in the house, and probably all of it, was consensual." He denied raping, beating and torturing the women.
He insisted "there was a lot of harmony" in his house between himself and his captives. He further said, "I'm not a violent person; I simply kept them there without allowing them to leave."
Castro captured the three women separately. Knight, who was the mother of a 2-1/2-year-old son when she was snatched, was first, and had been held about 11 years in Castro's house of horrors. His other victims, Amanda Berry and Gina DeJesus, were teenagers when he took them; they had been locked in his house for about 10 years.
Castro delivered his remarks after family representatives for Berry and DeJesus made victim-impact statements on their behalf and Knight gave her own statement. In hers, she said, "I remember all of the times you came home talking about everyone else that did someone wrong. You acted like you weren't doing anything wrong. You said, 'At least I didn't kill you.' You took 11 years from my life, but I've got my life back!" She added, "I spent 11 years in hell. Now your hell is just beginning." She also scoffed at Castro for "going to church every Sunday and coming home to torture us."
Knight refrained from calling Castro names. She said, "I can forgive you but I'll never forget. With God's guidance, I'll prevail and help other victims who may have suffered at the hands of another."
After Castro's self-excusing speech, the judge, Michael Russo, indicated that he wasn't swayed by it. "You made a calculated decision to do wrong," the judge said. Russo also thanked Knight for her "remarkable restraint" while making her statement.
While Castro appeared to be backpedaling in his statement, he had pled guilty to 937 counts, including kidnapping, assault, rape and aggravated murder. The latter charge was based on his beating and starving of one of the women when she became pregnant by him, which resulted in the death of her unborn child. He could have faced the death penalty for that, but saved himself that consequence by pleading guilty to the charges. That made a trial unnecessary and spared his victims from having to testify in open court about their ordeal.
In the end, Russo sentenced Castro to life in prison, plus 1,000 years. He was taken away to begin serving his sentence immediately.
Based on Castro's remarks, several observers with psychological expertise have described him as a sociopath. This label covers a multitude of pathologies, but the key criterion is that the person has "a personality disorder manifesting itself in extreme antisocial attitudes and behavior and a lack of conscience." The concept of having no conscience is not found in the Bible, but within a psychological framework, sociopaths are considered to not usually care about other people, to think mainly of themselves, to feel little guilt, to often blame others for the things that they do, to disregard rules and lie easily. Sociopaths may be well liked because of their charm, but they do not care about other people.
More on this story can be found at these links:
Cleveland Kidnapper Ariel Castro: "I Am Not a Monster." ABC News  
"I Am Not a Monster" -- Ariel Castro as Sinner and Sociopath. AlbertMohler.com  
Text: Michelle Knight's Statement During Ariel Castro's Sentencing. New York Daily News
The Big Questions
1. In Christian theology, repentance is usually considered a sinner's necessary response to God's offer of salvation. Psychology says that a sociopath lacks a conscience. The Bible, on the other hand, describes people with a "seared" conscience. Either way, without the goad of conscience, can a person actually repent? What differences, if any, are there among "repentance," "remorse" and "contrition"?
2. Does unwillingness to repent mean that a sociopathic person is "lost" and excluded from the possibility of salvation? Since we all tend to excuse our own faults, just as a sociopath does, could it be said that all sinners have sociopathic tendencies?
3. Through what other channels besides conscience, if any, might God convince us of our need for him?
4. Would God allow some people to be born without conscience? If you answer yes, what are the theological implications of that? If you answer no, what are the theological implications of that? Are you motivated, restrained, guided by a conscience? How well does your conscience work? How much are you able to ignore it? Does your conscience, like your muscles, get stronger with use? Weaker without it?
5. Christianity understands all humankind as sinners. That doesn't mean that humans are bad in every sense, but that everything in us has been tainted by sin. That's the primary reason all persons need to be saved. How is a person who recognizes he or she is a sinner different from a person who does not acknowledge his or her sinfulness? Is Ariel Castro in a special class of sinners? Why or why not?
Confronting the News With Scripture and Hope
Here are some Bible verses to guide your discussion:
Psalm 51:4-5
Against you, you alone, have I sinned, and done what is evil in your sight, so that you are justified in your sentence and blameless when you pass judgment. Indeed, I was born guilty, a sinner when my mother conceived me. (For context, read 51:1-17.)
Psalm 51 is commonly understood as a prayer of repentance by King David after he had sinned by committing adultery with Bathsheba, but it also serves as a model prayer for repentance after anyone's sin.
In the lines above, David acknowledges that his sin ultimately is against God. He also says that he was "born guilty." Some Christians understand this to be a reference to how a sinful nature has infected humankind ("original sin" or "inherited sin"). Others interpret it as an expression of how deeply guilty David felt. In any case, the key in this prayer is that the one praying makes no excuses, but acknowledges that the transgressions are his own doing and that he has sinned against God.
Questions: At one point in his statement, Castro said, "I just want to apologize to everyone who was touched by these events." But he also asked people to "do some research on people who have addictions." In what ways is that different from the language and spirit of the Psalm 51 prayer? What, if any, points of similarity exist between the two? What would a real apology in the Castro case sound like? Discuss what words you would have liked him to use. Have you ever received (or given) an apology that did not sound like an apology?
Micah 3:4
Then they will cry to the LORD, but he will not answer them; he will hide his face from them at that time, because they have acted wickedly. (For context, read 3:1-4.)
The Hebrew prophet Micah made this statement about God's non-response to a certain group of people who "have acted wickedly." Micah was not talking about enemies of Israel, but leaders of Israel (see v. 1). That's perhaps a reminder that the wicked are not always outsiders, but can be right beside us -- or can even be us.
Question: God's non-response to the wicked indicates that wickedness itself is a barrier between us and God. How does God overcome that barrier?
Matthew 12:31-32
Therefore I tell you, people will be forgiven for every sin and blasphemy, but blasphemy against the Spirit will not be forgiven. Whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come. (For context, read 12:22-32.)
Jesus made this statement to some Pharisees who accused him of being in league with Satan after he cured a demoniac, not only of his demon possession, but also of his deafness and inability to speak.
Jesus refers to a sin, "blasphemy against the Spirit," that "will not be forgiven" -- in common parlance, the unpardonable sin. That refers to resisting the Holy Spirit so that God's offered forgiveness cannot be received. Hence, it is the sin of sins, making pardon impossible.
Question: Could it be that what psychology describes as a sociopathic person's lack of conscience is actually that person's steadfast resistance against the Holy Spirit? Explain your reasoning.
Romans 2:14-16
When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves. They show that what the law requires is written on their hearts, to which their own conscience also bears witness; and their conflicting thoughts will accuse or perhaps excuse them on the day when, according to my gospel, God, through Jesus Christ, will judge the secret thoughts of all. (For context, read 2:12-16.)
1 Timothy 4:1-2
Now the Spirit expressly says that in later times some will renounce the faith by paying attention to deceitful spirits and teachings of demons, through the hypocrisy of liars whose consciences are seared with a hot iron. (For context, read 4:1-4.)
In the Romans 2 passage, Paul refers to how conscience can work even in the hearts of people who don't consider themselves to be under God's law. Paul says, in effect, that there's a rudimentary moral sense "written on the hearts," of all people -- a conscience that accuses or excuses them in specific situations. Paul wasn't, however, suggesting that this judgment by one's conscience was sufficient for salvation apart from Jesus Christ. Quite the contrary, he is asserting that the knowledge of "natural law" (the law as discovered in nature) enables every person to realize his or her own sinfulness.
In the 1 Timothy passage, Paul speaks of those "consciences [that are] are seared with a hot iron."
Nowhere does Paul speak of people who have no conscience, and he likely would not describe a person identified today as a sociopath as being without a conscience; he would likely speak of that person as having a seared conscience.
Questions: What perspective does Paul's discussion of conscience give you on this human faculty? What happens to fabric or skin that is "seared with a hot iron"? What happens when a conscience is seared this way? Paul uses words like "deceitful," "hypocrisy" and "liars" to describe this condition. How do deceit, hypocrisy and lying contribute to the searing of the conscience?
1 Timothy 1:15
The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners -- of whom I am the foremost. (For context, read 1:12-16.)
When the apostle Paul identified himself as the "foremost" among sinners, he was no doubt thinking in part about his pre-conversion actions when he was known as Saul, where he persecuted Christians (see Acts 8:3; 9:1-2). But he was probably also thinking about his post-conversion actions or thoughts where he felt he had failed to do God's will. (In fact, he wrote about that; see Romans 7:14-25.)
Still, we probably wouldn't say Paul was the foremost of sinners. But he apparently felt a lot of guilt about what he had done and how he continued to fall short of his heavenly calling. That's different from the perspective a sociopath would take about him- or herself. And that, of course, is the problem when it comes to talking about sociopathic individuals being redeemed: They supposedly don't usually feel any guilt.
Question: Far from the feel-no-guilt outlook, some people go the other way and feel guilty about things over which they have no control and for which they are not responsible. At its extreme, such an outlook can also be a personality disorder, though such persons are not usually a threat to others. They might have a greater leaning toward depression and suicidal tendencies, however. How do you determine the boundaries of appropriate personal guilt?
Luke 15:17-19
But when he came to himself he said, "How many of my father's hired hands have bread enough and to spare, but here I am dying of hunger! I will get up and go to my father, and I will say to him, 'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands.'" (For context, read 15:11-24.)
This is the prodigal son's reasoning after "he came to himself" and realized that if he didn't go home, he was likely to die in that far country. We should not miss, however, that this reasoning is a rehearsed speech to make to his father. We can almost hear his mind working: "Here I am starving to death while even my father's lowest servant never goes hungry. Here's what I will do: I'll go home and tell the old man I'm sorry. I'll say I'll be one of his servants, but I bet he'll take me back into the house. He never could say no to me."
Worded like that, the prodigal's plan seems less like repentance and more like a scheme. We have no way of knowing his intent, but the very fact that he rehearses a speech should make us suspicious that he's planning to say whatever he has to say to regain access to his father's house and three square meals a day. It's at least possible his admission that he had sinned is less than genuine.
Notice, however, that when he arrives home, his father doesn't even wait to hear his full speech (compare verses 18 and 19 with verse 21). He embraces his son and kisses him based solely on the fact that his son has returned. The son speaks his confession, but the father does not respond to the words. The father also does not ask his son if he has learned his lesson. He does not tell him, "I told you so." He does not set down any conditions for his son's re-entry into the family. Instead, he gives him a ring -- an emblem of family membership -- and he orders up a feast to welcome the young man home. Perhaps the father is thinking that no matter what the boy's motive in coming home, the fact that he has come home means there is at least an opportunity, a chance, for the family relationship to be fully restored.
The father is the hero of this parable, and he represents God. In the church, we have long preached a conditional sort of acceptance by God: God stands ready to forgive you and welcome you back, but only if you truly feel remorse and actively repent. This parable, however, may give us another picture, portraying a God who says, "You're welcome even if you're not fully repentant."
This doesn't mean that the prodigal was necessarily changed. It's possible that he later left home again, this time taking the family silver with him. If there's lasting repentance in this story, it may only have come after the close of the parable, when the son made the decision to stay home this time and truly start living like he belonged to his father's family. In any case, this parable reminds us that it's not our repentance that opens the door to relationship with God; it's God himself who does that. Our lasting repentance shows in our decision to stay in God's family thereafter and live like we belong there.
Questions: What personal invitation do you hear in this parable? What challenge do you hear?
For Further Discussion
1. We said earlier that Christianity understands all humankind as sinners. The term some Protestant reformers used for that understanding was "total depravity"; other reformers used "original sin." Both terms mean that all of us, no matter how good we are, are tainted by sin. In light of how you understand Christianity today, are all humans "totally depraved," or just sociopathic ones?
2. Respond to this: In one of his books, C.S. Lewis said that in the end, there are only two kinds of people, those who say to God, "Thy will be done," and those to whom God says, "Thy will be done."
3. Respond to this, from theologian W.T. Purkiser: "The human predicament, then, is the reality of sin. This is foundational in Christian theology. Among the four great focal themes of the Bible and of revealed religion -- God, man, sin and redemption -- sin is seen as the ugly intruder."  
4. Comment on this: In the 19th century, some members of the group sometimes known as the Dunkers, and later as the German Baptist Brethren, who are today known as the Church of the Brethren, held to a belief they called "universal restoration," which is different than "universalism." Universalism says every person will be saved. Universal restoration says there is no limit to what God can do, but there is a limit to what God will do.
5. Castro attempted to depict his evil-doing as "sickness." How do you respond to that?
6. We don't have details of the persecutions Saul/Paul wrought on the early Christians. Acts 9:1 says Saul was "breathing out threats and murder against the disciples of the Lord," but there's no evidence that he personally killed anyone. He did, however, approve of the murder of Stephen (Acts 7:59--8:1), and he rounded up other Christians so that they could face the same sort of rage that led to Stephen's death. Would you call the pre-conversion Saul "depraved"? Why or why not?
Responding to the News
This is a good time to remind ourselves that final judgment is God's prerogative, not ours.
Closing Prayer

O Lord, help us to make the message of salvation clear and plain, and to present it in ways that are inviting. Help us to back our presentation of the gospel with the example of our life, lived in faithfulness to your word. In Jesus' name. Amen.

Rick Warren Preaches First Sermon Since His Son's Suicide

© 2013 The Wired Word 

www.thewiredword.com 

Last Saturday evening, Rick Warren, the well-known pastor of Saddleback Church in southern California, returned to his pulpit after an almost four-month absence following the suicide of his 27-year-old son Matthew, who had struggled with mental illness throughout his life.
Warren, accompanied on stage by his wife Kay, was warmly greeted by an overflow congregation.
In his sermon, Warren thanked the many people, including church staffers and hundreds of well-wishers, who supported his family as they grieved. He praised his two other children, Amy and Josh, who, he said, had loved their brother and "talked him off the ledge" many times. He also spoke frankly about his own spiritual struggles regarding Matthew's mental illness.
"For 27 years, I prayed every day of my life for God to heal my son's mental illness. It was the number one prayer of my life," Warren said. "It just didn't make sense why this prayer was not being answered."
Kay Warren told of how for months after her son's death, she couldn't even read certain Scripture passages about hope.
But Warren said they were helped and sustained by both Bible passages and friends and family. They hold onto the hope that God is with people during their times of trouble and that God will raise the dead.
Warren had initially informed his congregation of his son's death through a letter, in which he wrote that his son Matthew was "an incredibly kind, gentle and compassionate man."
"But only those closest knew that he struggled from birth with mental illness, dark holes of depression and even suicidal thoughts," Warren wrote. "In spite of America's best doctors, meds, counselors and prayers for healing, the torture of mental illness never subsided."
In his sermon last week, Warren also said that Saddleback's next major ministry push will be to remove the stigma associated with mental illness. "If any other organ of your body breaks down, there's no stigma," said Warren. "But if your brain doesn't work, why are you ashamed of that?" He also said, "Your illness is not your identity; your chemistry is not your character."
Warren announced that his church would offer support groups for people afflicted with mental illness, but said that the larger program is yet to be revealed. It will be similar, however, to the way Saddleback previously helped tackle the HIV crisis, Warren said.
Warren said that his sermon would be the first in a series of six on the theme "How to get through what you're going through." More on this story can be found at these links:
Rick Warren Preaches First Sermon Since His Son's Suicide. TIME
Rick Warren Gives First Sermon Since Son's Suicide. ABC News
The Big Questions
1. A standard meaning of "stigma" is "a mark of disgrace." Why has "stigma" come to be attached to mental illness? Is it logical that this should be so? Why or why not? How does stigmatizing mental illness sometimes keep those so afflicted from getting the help they need?
2. What things in the church or the Bible have been used (or misused) to stigmatize people with mental illness? What are some distinguishing criteria between actions caused by mental illness and actions that are due to sinfulness? When, if ever, is a mentally ill person responsible for his or her actions that directly result from the illness? Explain your answer.
3. What biblical and church resources have helped you get through painful and heartbreaking events in your life?
4. Do you agree with Warren that "Your illness is not your identity; your chemistry is not your character"? Why or why not? Would his comment also apply to those whose illness makes them dangerous to others? Why or why not?
5. What is your definition of mental health problems? Which conditions would you include? When scripture seems to say one thing and your experience says another, how do you balance the two? How does your church minister to those with mental health problems and their families?
Confronting the News With Scripture and Hope
Here are some Bible verses to guide your discussion:
Deuteronomy 28:28
The LORD will afflict you with madness, blindness, and confusion of mind ... (For context, read 28:15-45.)
This statement comes in the midst of a long biblical passage listing potential consequences for disobeying God's laws, and it pictures God deliberately afflicting the disobedient with "madness" and "confusion of mind," both of which imply mental illness.
It's easy to see how a biblical description of mental illness as punishment from God can lend itself to stigmatizing those who suffer from it.
Questions: How should this verse be understood today? Why? Unlike some denominations, Rick Warren (and many mental health experts) discuss suicide in terms of mental illness, rather than as sin. What were you raised to think? Is it "either-or" or "both-and"? Explain your answer. How has your life been impacted by individuals with mental health problems? How has that changed your viewpoint?
1 Samuel 18:10-11
The next day an evil spirit from God rushed upon Saul, and he raved within his house, while David was playing the lyre, as he did day by day. Saul had his spear in his hand; and Saul threw the spear, for he thought, "I will pin David to the wall." But David eluded him twice. (For context, read 18:6-16.)
Here and in other places in his story, King Saul appears to have bouts of mental illness. The text attributes these instances to "an evil spirit from God," implicitly because God "regretted" making Saul the king of Israel. (Samuel had already anointed David to replace Saul, see 1 Samuel 15:10-11; 16:1-13). Some theologians take the "evil spirit from God" as indicating that God caused Saul to act this way; others believe that the "evil spirit from God" is an interpretation of the author concerning God's allowing Saul to become deranged.
The word "will" as used in "God's will" is ambiguous, and has at least three different meanings: 1) God's "decretive" will: that which he ordains to happen; 2) God's "permissive" will: that which he allows to happen; 3) God's "preceptive" will: those moral actions or inactions that he desires of people.
Questions: Do you consider mental health problems the result of God's direct (decretive) will? Indirect (permissive) will? Not God's will at all? What parts of the Bible argue against God wanting people to be mentally ill? Discuss what, if anything, might have been done for Saul today that could have addressed some of his problems. What would you say to Saul if you were able to address him directly? What do you say to others who are struggling? What have others said to you when you struggled?
Matthew 4:23-24 (The Message)
He also healed people of their diseases and of the bad effects of their bad lives. Word got around the entire Roman province of Syria. People brought anybody with an ailment, whether mental, emotional, or physical. Jesus healed them, one and all. (For context, read 4:23-25.)
We've chosen to quote these two verses from the biblical paraphrase The Message because we like how it has used modern language -- "mental, emotional [ailments]" -- to render what the original Greek text called daimonizomai and seleniazomai. These two words were rendered, respectively, in the King James Version as "possessed with devils" and "lunatic" (seleniazomai literally means "to be moon-struck," and is sometimes also translated as "epileptics"; epilepsy was once thought to be influenced by the moon).
The older language probably reflects how people in Jesus' day thought of those with mental illness, whereas the language used in the modern paraphrase reflects more recent understandings.
However these conditions are described, in this passage, "Jesus healed them, one and all."
Questions: How does the language we use to refer to those with mental illness affect how we think about such persons and our willingness to avoid stigmatizing them? Why should we not take this passage to mean that "coming to Jesus" is generally the cure for mental illness? Since Jesus does not heal all physical diseases today, should mental diseases be any different? How do you see Jesus directly involved with those who struggle with inner demons?
Isaiah 43:1-3
Do not fear, for I have redeemed you;I have called you by name, you are mine. When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you. For I am the LORD your God, the Holy One of Israel, your Savior. (For context, read 43:1-7.)
2 Corinthians 1:3-4 (NIV)
Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, 4 who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. (For context, read 1:3-7.)
Revelation 21:4
[God] will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away. (For context, read 21:1-8.)
Rick and Kay Warren have said that the verses above have been a comfort to them as they grieved over their son's death.
Questions: What do each of these passages mean to you? How might they apply to your life? How have they, and others like them, helped you "get through what you're going through"?
For Further Discussion
1. Print out the Mayo Clinic document Overcoming the Stigma of Mental Illness and discuss the suggestions included for coping with mental illness stigma.
2. Comment on this, from a TWW team member: "I have a friend, 'Martin,' who suffers from chronic depression, and looking at it from the outside, I can tell you it's a very difficult thing to live with. Martin had a wife and children, a job he liked and a pretty good life, but he would drop into long periods of deep gloom that little by little was destroying all that. There were times when I saw him locked in an inertia that made me want to just kick him in the pants and say, 'This is silly. Get moving and stop dribbling your life away,' but that just showed how hard it is for someone who's not suffered from it to understand it.
    "Over several years, Martin spent a fortune on counselors, psychiatrists and antidepressant medicines, none of which seemed to bring him any lasting relief. He also prayed for help, but didn't seem to find any. Finally he decided to go through electroconvulsive therapy. This is a treatment of last resort, for it has some significant effects beyond the help it is intended to render. In this therapy, which is usually done in a series of 8-12 separate treatments, electric current is sent through the patient's brain, inducing a seizure, which in turn is supposed to produce the desired therapeutic effect. One side effect is that some portions of the patient's memory may be wiped out. In the case of Martin, although his depression was somewhat alleviated by the treatment, he lost all memory of his oldest son's babyhood and the other things that happened in that time period.
    "The treatment helped, and I don't think Martin regretted going through it, although he hated the actual procedure, but even afterward, he was not totally cured."
3. One TWW editorial team member recalls a family that refused to talk about the effect of suicide across the decades, so that some of the children grew up not knowing there had been several generations that included individuals who had committed suicide. Once it was finally spoken about, the newer generations expressed a desire to learn more about the causes in order to break the cycle. How important is it to directly address mental health issues? Discuss what you consider the balance between genetic predisposition, upbringing and free will. Do some people seem to hold these in balance? Are there individuals whose predispositions seem to take away much of their free will? Are you aware of upbringings (including, perhaps, your own) that make it harder to make choices or overcome predispositions?
4. After the suicide of her mentally troubled (and only) son, singer/songwriter Judy Collins took refuge in the music of Bob Dylan, and eventually recorded the CD Judy Collins Sings Dylan Just Like a Woman. Collins credited Dylan's music with saving her life after that shattering event. What scriptures, music, people, etc. do you turn to or have you turned to when experiencing loss and suffering?
5. Respond to this, from a TWW team member: "When my father was in parish ministry, he was unusual in our [theologically conservative] denomination in that he would conduct church funerals for people who had committed suicide. He believed this was a wonderful opportunity to preach in a way that would get people to think. Summarizing, he'd preach that everyone in attendance deserved eternal damnation, just as did the deceased. But because of the death and resurrection of Christ Jesus, God provided the gift of salvation to the undeserving. He made no judgment about the suicide.
    "When my dad retired, one of the most touching cards was from the family of one of those who had died by suicide. As I recall, they had gone to several other pastors first; all had turned them down. Dad didn't, and as a result of the message and his actions, several members of the family became Christian or renewed their faith, some becoming 'pillars' of the church. In sum: let God judge. We should preach salvation through Christ Jesus." 
Responding to the News
This is a good time to remind ourselves that the term "mental illness" covers a wide range of disorders, ranging from "everyday" neuroses and chronic depression to those who are completely out of touch with reality. In each case, "illness" implies that a sufferer's affliction is not the result of sin or a lack of character. That understanding is a good first step in thinking about how your church might minister to at least some persons with mental illness.
Closing Prayer

O Lord, be with those of us who suffer from afflictions in our mind or emotions, that we may find both your compassion and the earthbound help we need to live whole lives. Be present with your comfort with the family of Matthew Warren. In Jesus' name. Amen.