05/10/22

Thoroughly Following the Path of Recovery

new green after a forest fire © pilens | 123rf.com

When discussing “Salvation” in the New Dictionary of Biblical Theology, M.J. Harris said it had three tenses: the past, the present and the future. Trusting in the reality of our past deliverance in Christ, salvation can be understood as a past event. ‘Being saved’ is also an ongoing, present process as believers strive to manifest the reality of that salvation in our present lives (Romans 6:6, 12-14, 19). Yet the ultimate consummation of salvation lies in the future when Christ will return and redeem His creation. Christians are saved in hope with the expectation of the redemption of the body (Romans 8:23-24).

There is a similar sense of three tenses in recovery: a past decision to be abstinent, coupled with a present commitment to change, which results in the future realization of recovery. Abstinence may be a past completed action, but recovery is also a process of change that continues throughout the life of an addict or alcoholic. In this way, there is an eschatological sense to both salvation and recovery, where growth and change is a progressive process of striving for a fulfillment we cannot achieve in this life. Progress, not perfection applies equally to the journeys of salvation and recovery.

The Importance of Faith

(Romans 5:1-2) Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.

The three tenses of salvation are embedded in what Paul says here. Paul concludes that since we have been justified by faith (a past completed action), which he convincingly demonstrated in chapters one through four of Romans, we now have (present tense) peace with God “through our Lord Jesus Christ.” We also have access by faith into the grace in which we stand (present tense); and so, we rejoice in hope of the glory of God. The past completed work of Christ results in grace and peace with God; and we rejoice in the future hope of the glory of God. No human being will ever be justified by works of the law (Romans 3:20). But now the righteousness of God through faith in Christ is available as a free gift for all who believe (Romans 3:21-4:25; esp. v. 3:24). Therefore, we rejoice, because what had seemed hopeless is no longer hopeless because we have been justified by faith.

While it clearly lacks the centrality of Christ, consider the parallels with this example of the three tenses of recovery.

J. B. boldly declared there was never a clearer example of faith in God than his. As an alcoholic, “Four walls and a bottle had become my world.” He drank until he was unconscious. He carried on conversations with “the man who wasn’t there.” He imagined little bugs crawling under his skin; and more. With the help of a friend, he came to the realization that he had been trying to run his own life. “I had always known there was a Higher Power, but I had forgotten God. He hadn’t forgotten me.” He was convinced that only a power greater than himself could cure him of his obsession for liquor. With complete faith, he turned to God. He admitted defeat and asked for help. He began to work the principles of the A.A. program.

I found peace within myself. I felt in harmony with, and became conscious of, the power of God. It is in the air we breathe, in the wonders of creation. . . . I changed on the inside, so life for me changed on the outside. I have faith in myself again. I became free of that pattern of running away from life and myself. I didn’t need an escape. My alcoholic problem had disappeared. . . . I am grateful and humble to be a part of something so big and wonderful; a spiritual program that is growing, and whose principles can be applied to all our daily affairs. It is simple. It is faith. (“When Faith Helped Me Most,” AA Grapevine, November 1952)

Suffering Leads to Hope

(Romans 5:3-5) More than that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

Paul says that not only do we rejoice in our future hope of the glory of God, we also rejoice in our present sufferings or troubles. Our present peace is not just because of our future hope. Right now, in the midst of our troubles we can rejoice, because suffering produces endurance, endurance produces character, and character produces hope. The Greek term for “character” here denotes something that has been proven by trial. Perseverance or spiritual tenacity in the midst of trials and suffering produces character, which leads to hope. There is a progressive spiral upwards that begins with the grace we obtained by faith and ends with hope that will not put us to shame.

The implication here is that we cannot be defeated; there is always hope in achieving the glory of God, if we remain faithful. Looking ahead to our future hope, confident of its fulfillment because we have been justified by faith, we endure in suffering. As we continue to bear up under trying circumstances, Robert Mounce thought we developed strength of character. “Christian suffering is a source of joy because its purpose is to build character in the believer.”

Christianity is not a masochistic rejoicing in suffering, but it is a confidence that when we rely upon Christ in the midst of our suffering, we cannot be defeated. But without faith, there is a progressive downward spiral: suffering brings about despair; despair leads to faint-heartedness; and faint-heartedness produces hopelessness. Hope leads to more hope; hopelessness brings about greater hopelessness.

In “Embers of Hope,” a man described the consequences of a decision he made to end his life on Labor Day, 2001. After drinking himself into oblivion, he set fire to his house and staggered into the woods behind his home. There he put a shotgun with a rifle slug under his chin and pulled the trigger.

An hour later he awoke, filled with disgust for failing to end his life. He’d only brought one shell and couldn’t go back home for more, because by this time there were twelve fire companies on the scene. So, he crawled further into the woods, hoping that he would bleed to death before anyone could find him. In what he said was “an act of Providence,” he had a moment of clarity and somehow found the strength to walk the distance he had crawled into the woods.

A photographer for a local paper who saw him at first thought he was some kind of a Halloween decoration, with his jaw blown away and his left eye hanging out of its socket. The doctors who treated him said it was a miracle he was alive; ten more minutes in the woods and he would have most likely bled to death.

In the hospital, I awoke one morning and standing next to my bed was the pastor from the local church in my community. He asked me in no uncertain terms if I had had enough yet and handed me a Bible and the A.A. Big Book. With tears streaming down my face, I reached out for the books. With a nod of submission, I started my journey into recovery.God has turned my shadow of death into another morning and A.A. is giving me the tools to live in this day. I am powerless over alcohol, and I firmly believe that what my human helplessness could not overcome, God’s divine enablement can. (AA Grapevine, June 2007).

The reason for us to have hope as we endure suffering is: “because God’s love has been poured into our hearts through the Holy Spirit.” This love is God’s love for us, which does not waver and cannot fail. He has loved us with an everlasting love and continues His faithfulness to us (Jeremiah. 31:3). The Greek word translated as poured in Romans 6:5 has the sense of dying as a sacrifice (Matthew. 26:28; Mark. 14:24; Luke. 22:20). Paul is obviously thinking of the atoning sacrifice of Jesus Christ through which we receive the Holy Spirit. This love of God has also been poured into our hearts; and what rules our heart, rules our behavior (Matthew. 6:21; Luke. 6:45). Again, the result is that we will be like Him. We shall be at peace with God and full of the glory of God. So we rejoice in our sufferings, as we rejoice in hope of the glory of God, because nothing can separate us from the love of God in Christ (Romans 8:39).

Often in recovery there is a tendency to focus efforts on addictive behavior, the wrong doing of addiction. Don’t drink and go to meetings. Don’t pick up the first joint, pill, fix or drink. Stay away from people, places and things associated with addiction. Although these behavioral changes are necessary, they are not sufficient for long-term recovery. Just not using drugs or alcohol (abstinence) and systematically modifying your addiction-related behavior is a shallow imitation of true recovery. Without concurrent attention to the wrong being of addiction, the addict or alcoholic will eventually resume active drinking or drug use. There has to be a corresponding change in the heart and soul of the addict or alcoholic; you must abstain from active drinking or drug use and then change the thinking, feeling and attitude patterns that were part of the addictive lifestyle. You have to transform, to metamorphose your mind (Romans 12:2).

On February 20, 2001, a man named ‘John’ was killed by a hit-and-run driver. The driver turned himself in and was incarcerated for vehicular homicide. Despite three previous citations for drunken driving, he had continued to drink. The night of the accident, he swore he’d never drink again; Again. But after a year of being locked up, it became “I will never drink and drive again.” One day he went to an A.A. meeting in prison, and realized it was three years to the day of the accident. He took that as a sign and has been active in A.A. and practicing the Twelve Steps ever since. He’d been contacted previously by John’s brother, and so after a year in A.A., he wrote another letter to John’s brother, saying that he belonged to A.A. and was practicing the Twelve Steps in his life. He hoped his story would reach another alcoholic, “and–in John’s memory–save at least one family from the tragedy I had put his family through.” Ten months later, he received a letter, which said:

I am John’s mother and will celebrate five years of sobriety on the twenty-second-of this month. I do not know what direction this letter will take–I leave it to God to guide me. Twenty-nine years ago, I gave birth to John and, in honor of the way he lived and the loving memories I have of him, I find the right thing to do is to reach out to you. John’s brother shared your letter of amends. I cannot describe the gratitude I felt and the healing that letter brought. I sobbed in my sponsor’s arms and let go of so much of what I had kept inside me. Thank you. I pray that you will keep on the path of sobriety and receive God’s love and forgiveness. (“A Letter from the Mother of the Man I Killed,” AA Grapevine, December 2006)

“Rarely have we seen a person fail who has thoroughly followed our path. . . . It works–it really does” (Alcoholic Anonymous, p. 58).

If you’re interested, more articles from this series can be found under the link for “The Romans Road of Recovery.” “A Common Spiritual Path” (01) and “The Romans Road of Recovery” (02) will introduce this series of articles. If you began by reading one that came from the middle or the end of the series, try reading them before reading others. Follow the numerical listing of the articles (i.e., 01, 02, or 1st, 2nd, etc.), if you want to read them in the order they were originally intended. This article is the 13^th in the series. Enjoy.

04/19/22

Recovery Is a Life-Long Process

The greatest enemy to recovery is a sense of hopelessness and helplessness: if it doesn’t seem to matter whether or not I abstain from using drugs or alcohol, why abstain? There is a similar tendency in the Christian life, as we live out the ongoing war between the desires of the Spirit and the desires of the flesh, “for these are opposed to each other, to keep you from doing the things you want to do” (Galatians 5:17). The temptation to give up, to live like a captive to the law of sin (Romans 7:23) is ever present. And the needed response in both recovery and the Christian life is spiritual tenacity or perseverance.

The importance of spiritual tenacity was emphasized in My Utmost for His Highest, for February 22^nd, “The Discipline of Spiritual Tenacity”: “It is endurance combined with the absolute certainty that what we are looking for is going to transpire.” We need to work deliberately to manifest love, justice, forgiveness and kindness to others, relying upon “the certainty that God is not going to be worsted.” We are to persevere. My Utmost for His Highest was a devotional read in early A.A.

Because of the very real correspondence between sin and addiction, spiritual tenacity or perseverance is a daily requirement for the Christian believer and the recovering alcoholic or addict. In another article, “Born of the Flesh,” I noted that addiction was simultaneously “a disease of the brain” and “an infection of the human heart.” The scientific evidence of genetics and biochemistry explains the physiological aspect of addiction, but cannot fully account for how that is translated into abnormal behavior or why the tendency to fall back into active addiction must be guarded against for a lifetime.

Increasingly in our time, materialistic cause seems to dominate accepted views of human nature and disorder. Here the bodily, material aspect of humanity is emphasized. Our mental, emotional, and spiritual lives are thought to be simply by–products of our material constitution. Therefore, explanations of human behavior have a radically naturalistic explanation. The notion of freedom, the ability to choose how we act or respond to our environment is ultimately a myth from this perspective. Moral responsibility for our actions is not something the individual can claim. Physiology, society or the environment—or a combination of these sources—is ultimately responsible for our good or bad behavior. Ultimately there is no God or Higher Power and no sin. Morality is a socially constructed phenomenon; sin does not exist; and addiction is merely a brain disease. A wonderfully complex brain disease, but ultimately caused by bio-physical mechanisms alone.

But if we are psycho-somatic beings as Anthony Hoekema claims in Created in God’s Image, we are creatures with a body (soma) and soul (psyche). Then there is an interaction between the physical and psychological aspects of our being. Genetics and biochemistry can influence human behavior, but they cannot fully determine it. If you believe that we are more than a sophisticated complex of bio-physical processes, explanations for all human behavior—including sin and addiction—must have this dual causal sense without subsuming ultimate responsibility under the other. For more on Hoekema’s idea, see “Created in the Image of God.”

Now we come to a necessary presumption, the existence of God or a Higher Power. This God or Higher Power is a necessary part of Twelve Step recovery and Christian, Biblical belief. But it is an irrelevant nuisance at best if you hold to a consistent view of addiction as merely a brain disease. When there is a God or Higher Power, there can be a basis for morality beyond human, social consensus. Wrong doing or sin can then be a violation of what this God or Higher Power declares is right. Biblical, Christian thinking goes one step further and sees sin as wrong being as well as wrong doing.

Sin is thus never merely a voluntary act of transgression; it proceeds from something more deep-seated; the expression of a sinful heart. Here the sense of sin in Romans 3:23 (all have sinned and fall short of the glory of God) and Romans 5:12-19 is in view. We are sinful in this way because the sin of Adam is imputed (credited) to all of us. Rejecting the doctrine of original sin fails to appreciate the close relationship between the imputation of Adam’s sin to all of humanity and God’s plan for the accomplishment of salvation in Christ. In the New Bible Dictionary, John Murray and B.A. Milne said:

The history of mankind is finally subsumed under two complexes, sin-condemnation-death and righteousness-justification-life. The former arises from our union with Adam, the latter from union with Christ. These are the two orbits within which we live and move. God’s government of men is directed in terms of these relationships. If we do not reckon with Adam we are thereby excluded from a proper understanding of Christ. All who die die in Adam; all who are made alive are made alive in Christ.

So that which is born of the flesh (the physical body) is flesh (a depraved heart, given over to wickedness). Addiction is simultaneously a disease of the brain and an infection of the heart. And this bio-psycho-social-spiritual ‘disease’ precedes the addictive/sin behavior noted in Romans 7:18-19: “For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing.”

Like sin, addiction is wrong being as well as wrong doing. And the wrong being of addiction has an ongoing existence in the human heart that continually strives to re-engage the addict or alcoholic in the wrong doing of active drinking or drug use. So, it’s not enough to simply abstain from drugs or alcohol; the addict has to change: Abstinence plus change equals recovery. And this change process must be a lifelong pursuit.

Walking Up the Down Escalator

One metaphoric image that captures this truth is to say that recovery is like walking up a down escalator. The trick for progress is to continue walking up the escalator faster than it is moving down. It doesn’t matter how long you have been walking up the escalator, the moment your efforts to walk up are less than the down movement of the escalator, you start to drift back to where you started. You may even continue to walk up; but if the effort isn’t greater than the movement of the down escalator, you don’t even realize you are actually moving backwards. For more on this concept, see “Preventing the Relapse Process, Part 2.”

In the AA Grapevine article, “PO Box 1980,” was the story of an older man at a treatment center. He approached a counselor after a talk on relapse and said that until two weeks before that, he had been sober for forty-two years. For thirty-nine of them, he attended A.A. meetings. After he moved three years ago, he stopped going to A.A. when he found that he just didn’t like the meetings in his new area. He figured he’d heard all he was going to hear and learned all he was going to learn; that he didn’t need them after thirty-nine years.

On an ordinary day, when a couple of things went wrong, he thought he would feel better with a drink. “That first day I only had a couple, but the next day I drank until I passed out. I disappeared for two weeks and my grandkids came looking for me. They found me passed out in a closet and they brought me here.” Abstinence relieves the symptoms of wrong doing, but it does not cure the disease of addictive wrong being. Recovery is a life-long process.

12/14/21

The Common Grace of Recovery

Regardless of the influence of genetics, personal history, or environment, Twelve Step recovery is centered upon the hope that the addict or alcoholic can actually choose to establish and then maintain abstinence from drugs and alcohol. Powerless they may be over the influence these substances exert over them once the substance is coursing through their veins, but the individual is not powerless over the decision to ingest the substance. In order to recover, the addict or alcoholic must believe that they can really choose to not pick up a drink or a drug; and that they can surrender their life to the God of their understanding. They are powerless over alcohol and drugs, but not the decision to use them.

The central fact of our lives today is the absolute certainty that our Creator has entered into our hearts and lives in a way which is indeed miraculous. He has commenced to accomplish those things for us which we could never do by ourselves.

As explicit as this statement in the A.A. Big Book seems to be, the spiritual relativity of the Twelve Steps meant that “our Creator” could be a variety of things; and often meant the recovery program itself. Narcotics Anonymous said this explicitly in their basic text: “It wasn’t until we came to Narcotics Anonymous that recovery became possible. This program can do for us what we could not do for ourselves.” The author of “What We Could Never Do” in the AA Grapevine used language reminiscent of an individual testifying of their “born again” experience. They said: “The central fact of my life today is the absolute certainty that AA has entered into my heart and life in a way which is indeed exceptional.”

This postmodern avoidance of absolutes, especially about God, was firmly embedded in Twelve Step recovery from the beginning. The recovery program described in the A.A. Big Book was merely suggestive. Although God existed, you didn’t have to believe in him all at once; and could even fashion your own understanding of a “Higher Power.” The ability to imagine God as you understand Him has remained a hallmark of the spiritual worldview of A.A.

In a 1949 address before the American Psychiatric Association, Bill Wilson explicitly stated that A.A. was not a religious organization because it had no dogma. He also stated that the only theological proposition—of a Power greater than one’s self—would not be forced on anyone. There was a self-conscious avoidance of the absolute certainty with which the apostle Paul declared that everyone who calls on the name of the Lord will be saved. Even while acknowledging the parallels to religious conversion within the recovery program of A.A., Wilson said that too many people were afraid of being “God-bitten.”

In 1961, Wilson said the following in “The Dilemma of No Faith” for the AA Grapevine: “Our concepts of a Higher Power and God—as we understand Him—afford everyone a nearly unlimited choice of spiritual belief and action.” He suggested that this was perhaps the most important expression in be found in the entire vocabulary of A.A. Every kind and degree of faith, together with the assurance that each person could choose his or her own version of it opened a door “over whose threshold the unbeliever can take his first easy step into . . . the realm of faith.” So, recovery does not require that you acknowledge and worship Jesus Christ as your Higher Power. At this point, Twelve Step recovery wanders off in a different direction from the Romans Road.

Confess and Believe

If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, “Everyone who believes in him will not be put to shame.” For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone who calls on the name of the Lord will be saved.” (Romans 10:9-13)

Here is one of the classic summaries of the fundamental elements of faith leading to salvation. The confession of Jesus as Lord here refers to the position Christ has because he ascended into heaven and sits at the right hand of the Father, where he was given authority over all of creation (Ephesians. 1:20-23). The order Paul uses in verse 9 (mouth and heart) corresponds to the order of Deuteronomy 30:14, which he just quoted; but then he reverses that order (heart and mouth) in verse 10. Paul is not presenting a recipe or magical formula for salvation. Rather, he is emphasizing the central importance of believing in your heart for the process of salvation, for everyone who believes in him will not be put to shame.

There is a principle in Scripture with regard to human nature that inexorably links heart and behavior: whatever rules your heart rules your behavior (Matthew. 6:21; Luke 6:45). So here we see that even in salvation, this principle applies: we believe in our heart and confess with our mouth. In his commentary on Romans, John Murray said: “Confession verifies and confirms the faith of the heart. . . Confession with the mouth is the evidence of the genuineness of faith.” This is equivalent to the discussion of faith in works in James 2:17-22. Faith without works (behavior that does not proceed from faith) is dead.

The Big Book described in chapters five and six how the program of recovery embodied in the first eleven of the Twelve Steps works. It ends with these words: “But that is not all. There is action and more action. ‘Faith without works is dead.’The next chapter, “Working with Others,” is entirely devoted to Step Twelve. It suggested the “works” for the practitioner of the Twelve Steps was carrying the message to others. The spiritual experience of faith in the first eleven Steps should lead to helping others. Step Twelve says: “Having had a spiritual awakening as the result of these steps, we tried to carry the message to alcoholics, and practice these principles in all our affairs.” Without citing the biblical origin of the quote, Bill Wilson relayed a saying that had relevance to his own recovery and almost played a role in the naming of A.A. itself.

Bill Wilson lived with Dr. Bob Smith and his wife Anne for about three months after he first met Dr. Bob in Akron, Ohio. Every morning they would have a devotional time in which Anne would read from the Bible. The book of James was a favorite; and Anne would conclude their devotional time by saying, “Faith without works is dead.” Not only was this a favorite quotation of Anne Smith, but the book of James was a favorite with early AA’s– “so much so that ‘The James Club’ was favored by some as a name for the Fellowship.”

Paul makes the same connection between faith and works in Romans 10:9-10. Faith, believing in your heart that God raised Jesus from the dead, without works, confessing with your mouth that Jesus is Lord is dead faith. But “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” Paul drives this point home in his repeated use of the Greek word gar, (commonly translated as “for”) four consecutive times in verses 10 through 13 of Romans 10. By doing so, he explains the declaration he just made in verse 10:9, that if you confess with your mouth (that Jesus is Lord) and believe in your heart (that God raised him from the dead) you will be saved.

Common Grace and Recovery

How do you obtain salvation? According to Romans 10:9, by believing in your heart and confessing with your mouth that Jesus is Lord. How do you obtain recovery? By a surrender to a god of your understanding, fashioned from the knowledge of God revealed in creation (Romans 1:19-25). You can use ritual and language with strong similarities to the ritual and language of those claiming a relationship with Christ, but it’s not the same.

You can be “reborn”; you can believe that your Creator has entered your heart and begun to accomplish things you could not do for yourself. But if this does not rest on the foundation of Jesus Christ it is not salvation in the Biblical sense. The spiritual and theological differences between the two are radical. Biblically speaking, a self-fashioned understanding of God is idolatry since you worship and serve some aspect of creation that manifests “the depth of the riches and wisdom and knowledge of God” (Romans 11:33) instead of God himself.

In the “We Agnostics” chapter of the A.A. Big Book, Bill Wilson wrote that deep down inside us was the fundamental idea of God. Faith in some kind of God was a part of our human make-up. “Sometimes we had to search fearlessly, but he was there. He was as much a fact as we were. We found the Great Reality deep down within us.”

Humans beings are naturally in possession of rational and moral abilities. Because of the Fall, these abilities are used in ways that are hostile to serving and glorifying God. But this capacity for rationality and morality has not been diminished through sin. We are not irrational or amoral in this sense as a consequence of the Fall. Through sin we fell ethically and became hostile to God.

A Fallen, sinful person has no ability (they are powerless) to keep that hostility from becoming consistent and full blown. At it says in Romans chapter 7, we can have the desire to do good, but not the ability to carry it out. We are captive to the law of sin inside of us. But there is common grace, which is: “The means by which God keeps [us] from expressing the principle of hostility to its full extent, thus enabling [us] to do the relative good.”

Common grace is then a restraining force that keeps us from being completely hostile towards God, whether or not we believe in Him; whether or not we have a Romans 10:9 relationship with Jesus Christ. The addict or alcoholic is powerless over addiction because it is a manifestation of his or her hostility to God. Apart from the common grace of God within the Twelve Steps, they express this hostility in the horror of their active addiction—independent of their faith or lack of faith. Yet, through God’s common grace, even an atheist or agnostic can stop their previously active addiction.

A self-described atheist went on a week-long drinking binge after three and a half years of abstinence. Returning to her home group, she said she prayed twenty times a day to a God she didn’t believe in to please help her to not drink: “Please, God, if you are there, do not let me do it to myself again. After six months of believing I would never be able to stay sober again, I finally lost the obsession to drink.” She said it took her twenty years to “stop fighting God and to surrender.” She cleaned up her mouth; learned to have relationships; and “found a new friend in God.”

The ‘miracle’ of being relieved of the obsession to drink is accomplished through the common grace of God. And this grace is equally available to those who turn to the program of A.A. or N.A. as their Higher Power as it is for those with a Romans 10:9 relationship with Jesus Christ. God “makes his sun rise of the evil and on the good, and sends rain on the just and the unjust” (Matthew 5:42).

02/5/19

Another Bozo on the Bus

“For there is no distinction: for all have sinned and fall short of the glory of God” (Romans 3:22-23a). The main thing alcoholics have in common is they all drink to get drunk. Just as there is nothing to serve as a possible ground for someone being a ‘lesser’ or ‘worse’ sinner before God, in Twelve Step recovery there are no differences among alcoholics or addicts, since all are powerless over alcohol. In “Just Another Bozo on the Bus,” an anonymous AA said in his Grapevine article that the story of his sobriety was one of a growing realization of all the ways he was exactly like others in Alcoholics Anonymous. “That experience of being ‘the same as,’ of being ‘one among many,’ of being ‘just another bozo on the bus’ is critical to the maintenance of my spiritual condition.”

This sense of ‘no distinction’ lies at the heart of Twelve Step recovery: “We are either all alcoholics with no distinction (and therein lies our power) or we might as well shut up shop.” It is truly is a matter of life and death: “There are no distinctions made for color, race, economic status, or education. We are all equal and have to reach out to one another in order to survive.” Felicia G. recalled how two women first talked to her about what she would find in AA: “It is a pattern and you are not alone. You are not the only woman who has been like this. Thousands and thousands of men and women have been like this. And now they are sober.” An anonymous twenty-year old AA put it this way:

To me, God is an artist and he sculpts people into what they really are. He accomplishes this through the Twelve Steps. I can see he has done this, and is still doing this, with my friends and me. Although we are all sculpted differently, there is a certain fact that holds us all together. That fact is alcoholism. I have heard it referred to as the “great equalizer.” Now AA is the great equalizer in my life because no matter what people have done, thought, or felt, if they are alcoholics, we have a common bond.

The self-same sense of oneness exists within Narcotics Anonymous (NA). Like “a lifeboat in a sea of isolation,” NA is: “a fellowship of people with a common bond of recovery.” They all have one thing in common: “All of us, from the junkie snatching purses to the sweet old lady hitting two or three doctors for legal prescriptions, have one thing in common: we seek our destruction a bag at a time, a few pills at a time, or a bottle at a time until we die.” The common problem was addiction and no one was greater (or less) than any one else: “No member is greater or lesser than any other member.” Herein lies its power: “We found that no matter what our past thoughts or actions were, others had felt and done the same. Surrounded by fellow addicts, we realized that we were not alone anymore.”

This common bond—whether it is sin or addiction/alcoholism—this great equalizer cuts across all peoples. We do not understand our actions. We do the very thing we hate. We have the desire to do what is right, but not the ability to carry it out. “For I do not do the good I want, but the evil I do not want is what I keep on doing” (Romans 7:15-20). We are powerless; we are sinful.

There are no social or cultural distinctions made by God with regards to the universal sinfulness of all people; regardless of their particular sin, they all fall short. “There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek” (Romans 2:9). Here, and other places in Scripture ‘Greek’ can be an equivalent for those who are non-Jews or ‘Gentiles.’ Everyone who sins, Jew or non-Jew (Greek or Gentile), faces tribulation and distress.

In the Sermon on the Mount, Jesus addressed the human tendency to deny or minimize personal sinfulness when He said that whoever relaxed one of the least of the commandments and taught others to do so, would be least in the kingdom of heaven (Matt. 5:19). Anger has the same liability for judgment before God as murder; a man who looks lustfully at a woman has already committed adultery in his heart (Matthew 5:21-30). Paul clearly had this sense in mind when he said that the “dividing wall of hostility” has been broken down in Christ (Ephesians 2:14). But we need some context to fully understand the significance of Paul’s statement here.

Paul traveled to Jerusalem and was counseled by James and others to demonstrate his obedience to Jewish religious law by purifying himself in the temple. Jews from the province of Asia had spread the rumor that Paul taught Jews living among the Gentiles to forsake Moses by not circumcising their children; to stop keeping Jewish religious customs (Acts 21:21). The Christian leaders wanted Paul to demonstrate this was not true; that he even continued to follow Jewish religious law himself. Some Ephesian Jews saw Paul in the temple as he completed this rite of purification and assumed he had dared to bring an Ephesian Gentile named Trophimus into the temple with him. They raised an alarm, seized Paul and beat him (Acts 21:27–32).

The inner court area of the temple in Jerusalem was raised slightly above the outer court of the Gentiles and surrounded by a barrier. Notices in Greek and Latin warned that no responsibility would be taken for the probable death of any Gentile who ventured within. According to The IVP Background Commentary: New Testament, taking a Gentile beyond the dividing wall of the outer court in the temple was considered to be such a serious breach of Jewish law that the Romans permitted Jewish leaders to execute those who violated this law. The Ephesian Jews accused Paul of violating this law.

Paul was imprisoned and later transferred to Caesarea when a plot to assassinate him was discovered. He remained in prison there for two years. Eventually he appeared before the newly appointed governor, Festus. Another plot to ambush and kill Paul during his transport back to Jerusalem to stand trial before Festus was thwarted by Paul’s appeal to Caesar.

Paul said he had done nothing wrong against the law of the Jews, the temple, or against Caesar. He was willing to die if found guilty of anything deserving death but rejected Festus’s request to return to Jerusalem for trial. Since the charges against him were not true (the Jews could not prove any of their charges), Paul said no one had the right to hand him over to the Jews, so he appealed his case to Caesar (Acts 23:20-33; 25:1-12). Paul was transferred to Rome, where he wrote the epistle to the Ephesians from prison. This set of circumstances has a somewhat poetic circle to it: the riot in Ephesus; the Ephesian Jews accusing him in Jerusalem; Paul’s appeal to Caesar; and then his writing the epistle to the Ephesians from Rome.

The believers in Ephesus would have been aware of the circumstances of Paul’s arrest and imprisonment. So his statement in Ephesians 2:14 about Christ breaking down the dividing wall between Jews and Gentiles had a special meaning to them, since a dispute over Paul violating the dividing wall in the temple was what had precipitated his arrest. Originally separated from Christ and strangers to the covenant of promise, Gentile believers have been brought near by the blood of Christ. Breaking down the dividing wall of hostility in his flesh, Christ has created in himself one new man, reconciling both Jew and Gentile in one body through the cross (Ephesians 2:11-16). So the divisions between Jew and Gentile, the circumcision and uncircumcision are no longer valid in the body of Christ. The dividing wall of hostility has been destroyed.

If somewhere within human diversity, there is a people group whose sinfulness is less than (or more than) others, there cannot be a universal need for salvation in Christ. Charles Hodge said that the universal nature of sin is “one of the most undeniable doctrines of Scripture, and one of the most certain facts of experience.” Until this fact is admitted, there is no place or need for the Gospel. Everyone who calls upon the name of the Lord, whether they are Jews or Greeks (non-Jews), will be saved (Romans 10:12-13). “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Galatians 3:28). “Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave free; but Christ is all, and in all” (Colossians 3:11). “For God shows no partiality” (Romans 2:11). And I am just another bozo on the bus.

If you’re interested, more articles from this series can be found under the link for “The Romans Road of Recovery.” “A Common Spiritual Path” (01) and “The Romans Road of Recovery” (02) will introduce this series of articles. If you began by reading one that came from the middle or the end of the series, try reading them before reading others. Follow the numerical listing of the articles (i.e., 01, 02, etc.), if you want to read them in the order they were originally intended. This article is the 8th in the series. Enjoy.

01/15/19

Born of the Flesh

Bill W. had just finished telling his companion about how he was finished with liquor forever. “I’m one of those people who can’t manage it.” Among other things, he described the allergy and the obsession when he drank. Then the bartender brought them each of them a drink, saying it was on the house because it was Armistice Day. Without a moment’s hesitation Bill drank it down. His friend said: “My God, is it possible that you could take a drink after what you just told me? You must be crazy.”

The Psalmist declares that we were diseased and depraved from the beginning: “Behold, I was brought forth in iniquity, and in sin did my mother conceive me” (Psalms 51:5). A favorite term of Paul’s when describing this depravity is flesh: “I am of the flesh, sold under sin” (Romans 7:14); “For I know that nothing good dwells in me, that is, in my flesh” (Romans 7:18); “with my flesh I serve the law of sin” (Romans. 7:25); “the mind that is set on the flesh is hostile to God” (Romans 8:7); “make no provision for the flesh, to gratify its desires” (Romans 13:14). In this sense, sin is the great leveler. “All have sinned and fallen short of the glory of God” (Romans 3:23).

So when he listed the works and desires of the flesh in Galatians 5, Paul was complementing the list of “lusts of the heart” and “all manner of unrighteousness” described in Romans 1. Our flesh is ruled by lust and unrighteousness; it is depraved. “Sin never consists in a voluntary act of transgression.” It is something more deeply rooted than mere free will. In the New Bible Dictionary, John Murray said:

From whatever angle man is viewed, there is the absence of that which is well-pleasing to God. . . . all have turned aside from God’s way and become corrupted. . . . there is no area or aspect of human life which is absolved from the sombre effects of man’s fallenness, and hence no area which might serve as a possible ground for man’s justification of himself in the face of God and his law.

This sense of ‘flesh’ means something in addition to our mere physical body. Turning to Galatians 5:16f, we see that Paul contrasts flesh and Spirit, saying that the desires of the flesh are opposed to the desires of the Spirit; and that this opposition is so that we can’t do the things we want to do. God intends for us to be powerless over the desires of the flesh, over this deeper sense of sin so that we will in turn realize our need for Christ: Romans 7:24-25 says: “Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord!”

In Twelve Step recovery the realization of powerlessness over alcohol and drugs (Step One) is followed by coming to believe that a Higher Power can save you from the hopeless insanity of active addiction (Step Two). Clearly there is a radical theological and spiritual difference between coming to believe in Jesus Christ as Lord and coming to believe in a Higher Power. But the dynamic of recognizing personal inability and powerlessness over sin (or addiction), with the concomitant need to believe in and surrender to a Higher Power (or Jesus Christ) captures the ‘conversion’ process present in both Twelve Step recovery and becoming born again.

In the Institutes of the Christian Religion, John Calvin extends the metaphorical use of ‘flesh’ in a nonphysical sense for sinful human nature by referring to the behaviors that proceed from the depravity of the flesh as ‘disease.’ In a discussion of how we are all, without exception, “depraved and given over to wickedness,” Calvin noted that God is pleased to put forth His healing hand to some who “labour naturally under the same disease.” In other sections of the Institutes, he refers to the diseases of evil-speaking, concupiscence, distrust and sin: “Had he not foreseen that his people were constantly to labour under the disease of sin, he never would have appointed these remedies.” Matthew Henry, Charles Spurgeon, Warren Wiersbe and others have also conceived of sinful desires and behavior as disease—with Christ as: “the Great Physician who heals the heart from the sickness of sin.”

Ralph Robinson, a Presbyterian minister in the 1600s, cautioned his readers to watch against sin as they watched against sickness. Noting how many people are careful to avoid eating or drinking anything that would disturb the quiet in their bodies, he asked why they aren’t as cautious of sin? “No sickness is so catching as sin is. Everyone has the root of it, and an inclination to it in their hearts. . . . It is worse than the small pox, worse than the plague. Other diseases will kill the bodies of your children, but sin will kill both body and soul.”

Alcoholism and drug addiction are often accepted as ‘diseases’ in their own right, and said to have no real differences from other diseases such as diabetes. Research on addiction increasingly refers to it as a ‘brain disease.’ In “Addiction is a Brain Disease, and It Matters,” published in the journal Science, Alan Leshner said that recognizing addiction as a “chronic, relapsing brain disorder” would benefit society’s overall health policy and help reduce the costs associated with drug abuse and addiction.

Similarly, in an HBO documentary Addiction, Dr. Nora Volkow, the director of the National Institute on Drug Abuse specifically claimed that addiction was a brain disease: “Drug addiction is a disease of the brain . . . that translates into abnormal behavior.” She added that this leads to an inability to control the drug, because the brain will view its need for the drug with the same intensity as if the person was starving. Brain imaging research done by Dr. Volkow has revealed “neurochemical and functional changes in the brains of drug-addicted subjects that provide new insights into the mechanisms underlying addiction.” In The Science of Addiction, Carleton Erickson said research suggests that continued exposure of the MDS (mesolimbic dopamine system/pleasure pathway) pathway of the brain to a drug leads to changes in nerve function. The changes reach a threshold, which then leads to compulsive substance use over which the individual has impaired control.

However there is a biblical problem with addiction as merely brain disease. In Addictions: A Banquet in the Grave, Ed Welch said: “When we have a disease, we can still be growing in the knowledge of Christ, but addictions are incompatible with spiritual growth.” Genetics and biochemistry can influence human behavior, but they cannot determine it. While addictive ‘disease’ may include actual physiological dysfunction, it is also an “infection of the human heart.” The “translation process” from brain physiology to abnormal behavior passes through the human heart.

Addiction is then simultaneously “an infection of the human heart” and “a disease of the brain.” To emphasize or ignore either aspect of addiction will lead to an incomplete picture of what constitutes addiction. Carleton Erickson attempts to approach this truth from a purely scientific or general revelation perspective in noting that if addiction is a brain disease, then “behavioral therapies probably change brain chemistry.” He then comments that for some people, “spirituality could be a very effective way to do this.”

The morning after Armistice Day his wife found Bill unconscious in the area way of their home. He’d fallen against the door, and was bleeding heavily from a bad scalp wound. He settled hopelessly into a kind of bottomless bingeing. He no longer went out except to replenish his supply. Then an old drinking buddy came by, but declined Bill’s offer to drink. When asked what had got into him, his friend said: “I’ve got religion.”

Getting religion was the last thing Bill was interested in. Yet it was working with his friend. The last he’d heard, the friend was to be committed to the state asylum in Brattleboro, Vermont. “Instead, here he was in Bill’s own kitchen, sober and showing a confidence he hadn’t displayed in years.” He told Bill his story simply, without any attempt to convert him, and then he left. Bill continued to drink, but he was engaged in an “endless interior dialogue with himself.”

Eventually he found his way to Towns Hospital. His friend visited him there and they talked as they had in Bill’s kitchen. When the friend left, Bill fell into a deep depression. There was nothing ahead of him but death or madness. He had reached a state of total, absolute surrender. Without faith or hope, he cried: “If there be a God, let Him show Himself!”

Suddenly my room blazed with an indescribably white light. I was seized with an ecstasy beyond description. . . . Then, seen in the mind’s eye, there was a mountain. I stood upon its summit, where a great wind blew. A wind, not of air, but of spirit. In great, clear strength, it blew right through me. Then came the blazing thought: “You area free man.” . . . . I became acutely conscious of a Presence, which seemed like a veritable sea of living spirit. I lay on the shores of a new world. “This,” I thought, “must be the great reality. The God of the preachers.”

Bill never drank again. He would eventually meet Dr. Bob and together they would form Alcoholics Anonymous. That which is born of the flesh (the physical body) is flesh (depraved and given over to wickedness). The story of Bill’s “white light” experience was taken from Pass It On, an account of how the A.A. message reached the world.

If you’re interested, more articles from this series can be found under the link for “The Romans Road of Recovery.” “A Common Spiritual Path” (01) and “The Romans Road of Recovery” (02) will introduce this series of articles. If you began by reading one that came from the middle or the end of the series, try reading them before reading others. Follow the numerical listing of the articles (i.e., 01, 02, etc.), if you want to read them in the order they were originally intended. This article is (07) in the series. Enjoy.

11/27/18

I Must Have Another Drink!

If we suppress the “fundamental idea of God” that lies within us, then God gives us up to the lusts of our heart. There is war between the flesh and the spirit; we don’t do what we want to do; our lives become unmanageable. We are powerless over sin—and if that powerlessness involves mind-altering substances, alcohol or drugs becomes our god. As Paul quotes in a flurry of verses beginning at Romans 3:10: “as it is written: None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one. “All have sinned and fallen short of the glory of God.” (Romans 3:23)

Although we are powerless over sin, God has provided a way out through faith in Jesus Christ. And this righteousness is available for all who believe. In his commentary on Romans, John Murray said: “There is no discrimination among believers—the righteousness of God comes upon them all without distinction.” The Old Testament itself (the Law and the Prophets) bears witness to this. In fact, it can be shown that God had this plan for salvation in mind even before the sin of Adam and Eve.

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, . . . (Romans 3:21-24)

The root meaning of the Greek word for redemption is to deliver by paying a price. So our deliverance from sin through Jesus Christ is more like a ransom than liberation. We were bought at a price and not simply liberated from the concentration camp of sin and death. So there is a contrast here between the freely given gift of grace and the costliness of the ransom paid by Christ to release us.

Not only have all sinned and fallen short of the glory of God, but all are justified by grace, free of charge, through the redemption in Christ Jesus. “By his grace as a gift” emphasizes the unmerited nature of God’s justification and is the solution to the conclusion of verse 3:20, namely that “by works of the law no human being will be justified.” Nothing we do, not even what we possess as creatures made in His image, can predispose God to cause us to be free from sin and in right relationship with Him. Yet He gives it freely as a gift.

. . . whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. (Romans 3:25-26)

Here the gospel and mere recovery take different paths, because of the significance of Christ for salvation. Both the gospel and recovery can acknowledge the powerlessness we have over sin (addiction), but Paul asserts that our release from sin was at the cost of Jesus’ death as an atoning sacrifice. In mere recovery there is no redeeming sacrifice; no ransom paid for the release from addiction. Faith in God to deliver from addiction leads to a liberation from addiction, but not to the redemption that is in Christ Jesus.

This idea of a costly ransom is further asserted in referring to Christ Jesus as a propitiation in verse 25. The Greek word used here is only found one other time in Scripture, in Hebrews 9:5 where it refers to the mercy seat, the covering over the Ark of the Covenant. On the Day of Atonement, Yom Kippur in modern Jewish worship, the high priest would enter into the Holy of Holies and sprinkle the mercy seat with the blood of a sacrifice to make atonement for the sins of all the people (Leviticus 16). The sprinkling of blood over the mantle of the homes of the Israelites was also done so that the angel of death would “pass over” their homes as it brought judgment to Egypt (Ex. 12:1-20). The Passover meal celebrates this deliverance.

So Paul is presenting Jesus Christ as the redeeming sacrifice that takes away the sins of all who believe in him. Our sins are atoned for because of the blood of his sacrifice.

Paul has been unpacking several phrases in these last few verses; and he does so again in verse 3:26. The righteousness of God in verse 21 is noted to be the righteousness of God through faith in Jesus Christ in verse 22. The redemption (ransom) in Christ Jesus noted in verse 24 was specified to be a result of our willingness to believe that he was the true expiatory sacrifice (verse 25). Not only was this to show the righteousness of God because He passed over our former sins (verse 25), but that God did so at this present time, in Christ Jesus (verse 26), because there was no other way. In Jesus Christ alone do we receive forgiveness of our sins and justification from God. Jesus himself was not only righteous, but also the one who declares that all who have faith in him are righteous themselves.

Notice the similarity between the powerlessness over sin noted above and how Bill W. described the powerlessness over alcoholism faced by the alcoholic in the “Step One” essay of Twelve Steps and Twelve Traditions: “Every natural instinct cries out against the idea of personal powerlessness. It is truly awful to admit that . . . we have warped our minds into such an obsession [for destructive drinking] that only an act of Providence can remove it from us.”

In Twelve Step recovery there is a saying that once you are powerless over addiction, continued drug and alcohol use will ultimately lead to jail, institutions, or death. There is no hope for an addict or alcoholic who remains in an active addiction. Ultimately, they will die in their addiction. Some sociologists even liken addiction to indirect suicide. But sometimes, the suicidal impulse is more direct. Here is a quote from “An Inner Truth,” from the AA Grapevine:

One night, I decided that I couldn’t live with alcohol anymore–but I couldn’t live without it. So, I devised a fail-proof plan to take my life. I took a vacuum hose and connected it to the exhaust of my truck, taped and sealed the windows, started the truck, finished my fifth (I wouldn’t want to leave any behind), and prepared to die. I awakened the next morning in my truck, very sick, with an empty fifth, and very much alive. I looked at the gas gauge and there was still a quarter tank of gas left. The key was in the “on” position and the fail-proof plan had failed. The truck died during the night, and I didn’t. Somehow, a few months later, I ended up at an AA meeting sitting across the table from a man who had attempted suicide with a shotgun and blown his face off. He looked across the table at me and said, “Welcome,” and then, “Boy, you look like crap.” Coming from a man without a nose and a lot of facial damage, this statement stuck in my mind.

Proverbs 23:29-35 captures the clear cycle of unmanageability in alcoholism. It explicitly describes the spiral of progressive sin in alcoholism:

Who has woe? Who has sorrow? Who has strife? Who has complaining? Who has wounds without cause? Who has redness of eyes? Those who tarry long over wine; those who go to try mixed wine. Do not look at wine when it is red, when it sparkles in the cup and goes down smoothly. In the end it bites like a serpent and stings like an adder. Your eyes will see strange things, and your heart utter perverse things. You will be like one who lies down in the midst of the sea, like one who lies on the top of a mast. They struck me, you will say, but I was not hurt; they beat me, but I did not feel it. When shall I awake? I must have another drink.

In My Utmost for His Highest (which was used by early members of A.A), Oswald Chambers noted there is something in human nature that laughs in the face of every ideal you have. “If you refuse to agree with the fact that there is vice and self-seeking, something downright spiteful and wrong in human beings, instead of reconciling yourself to it when it strikes your life, you will compromise with it and say it is of no use to battle against it.” So it’s not just that we do wrong things—that we sin, drink or use drugs—but that there is something in human nature that is opposed to our ideals.

There is something within us that seeks to resist the good we want to do. Sinful behavior is an expression of a sinful heart (cf. Mark. 7:20-23; Proverbs. 4:23; 23:7). John Calvin said in The Institutes of the Christian Religion, “The human mind is, so to speak, a perpetual forge of idols.” We dare to imagine a god suited to our own understanding and substitute “vanity and an empty phantom” for the true God. The god whom we have thus conceived inwardly, we then attempt to embody outwardly.

Oswald Chambers said if we repeatedly run after self-serving desires, eventually they become our gods. For the addict and the alcoholic, their drugged state becomes their god. Sin in this sense is wrong being, not wrong doing. It is deliberate, emphatic independence of God:

The revelation of the Bible is not that Jesus Christ took upon Himself our fleshly sins, but that He took upon Himself the heredity of sin which no man can touch. God made His own Son to be sin that He might make the sinner a saint. All through the Bible it is revealed that Our Lord bore the sin of the world by identification, not by sympathy. He deliberately took upon His own shoulders, and bore in His own Person, the whole massed sin of the human race—“He hath made Him to be sin for us, who knew no sin,” and by so doing He put the whole human race on the basis of Redemption. Jesus Christ rehabilitated the human race; He put it back to where God designed it to be, and anyone can enter into union with God on the ground of what Our Lord has done on the Cross.

Remember that in his divine forbearance, God passes over our former sins—even those we don’t remember doing while in a blackout. This shows His righteousness, for He is the justifier of those who have faith in Jesus (Romans 3:25-26).

If you’re interested, more articles from this series can be found under the link for “The Romans Road of Recovery.” “A Common Spiritual Path” (01) and “The Romans Road of Recovery” (02) will introduce this series of articles. If you began by reading one that came from the middle or the end of the series, try reading them before reading others. Follow the numerical listing of the articles (i.e., 01, 02, etc.), if you want to read them in the order they were originally intended. This article is (06) in the series. Enjoy.

11/13/15

From Darkness to Light

Douglas Moo said Romans 1:21 was the “missing link” for Paul’s argument in Romans 1:20, where he said those who suppress the truth God reveals about himself in creation have no excuse for their actions. “For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened” (Romans 1:21). In other words, if you deny or suppress what creation reveals about God, you will never truly understand it. What’s more, your failure to understand is inexcusable because it should have been quite plain to you.

According to Robert Mounce, we can reasonably expect that knowing God should lead us to honor him as God, since He plainly gives all people the basic requirements for life, regardless of their relationship to him. Their response should be gratitude, “But people choose to ignore God and come up with their own version of reality. By rejecting the knowledge of the true God, religion is born.” Mounce’s sense of religion here seems to be a revision of Edmund/Edward Tylor’s definition of religion as follows: “the belief in spiritual beings” other than the true God. This turning from the revealed truth of God to a personal interpretation of that revealed truth has been described as “the triumph of gods over God.”

The sense of “God as you understand him” in Twelve Step recovery strikes off in two separate directions when the truth about God in creation is encountered. One is compatible with the Romans Road, and one is not. God as you understand Him is essentially “God as I am willing to accept” or “God as I am able to comprehend” Him. This first sense can be portrayed by the word “god” within a circle representing the person’s understanding. This sense of “god” becomes a projection or manifestation of a purely human attempt to explain reality.

The alternate sense, and one that is compatible with the Romans Road, is a circle of understanding that is infinitesimally smaller than God Himself. Something that looks like what follows: the representation of our understanding as a circle barely discernable with the “O” of God.

The distinction between these two “understandings” of God is illustrated in Anselm’s Ontological Argument for God’s Existence. Anselm said that even a fool can conceive of the idea of “god” as an absolutely perfect being; a being greater than anything we can imagine or conceive. But if this idea exists in our understanding, “then it can be conceived to exist in reality; which is greater.” So if someone accepts that God is greater than our ability to imagine Him, He must exist in reality because existing in reality is greater than merely existing in the imagination. “Hence, there is no doubt that there exists a being, than which nothing greater can be conceived, and it exists both in the understanding and in reality.” Brian Davies and G. R. Evans noted in Anselm of Canterbury: The Major Works that Anselm believed:

God cannot be thought of simply as a concept people have. He [Anselm] thinks people who deny God’s existence can nevertheless be thought of as having some concept of God, for so he says, they have some idea of what it is whose existence they deny.

If reflecting on the meaning of the word ‘God’ shows that God necessarily exists in reality and not just in the mind as an idea of him, then someone who denies there is a God is ultimately proposing what must necessarily be false. Anselm saw his argument for the existence of God as paving the way for serious reflection on what we mean when we use the word ‘God.’ He also believed his ‘proof’ showed that God was what Christians believed God to be. But according to Romans, if this knowledge doesn’t lead the individual to honor and give thanks to God, it is not saving knowledge of God (Romans 1:16, 21).

So if this knowledge does not lead to reverence and gratitude towards God, then it “falls far short of what is necessary to establish a relationship” with God. In Romans 1:21 Paul points to what will happen with an understanding of God based solely on the knowledge of God revealed in creation—your thinking becomes futile; and your foolish heart becomes darkened. Whatever your initial capacity to reason about God may have been, whatever initial knowledge of creation you might have had, failing to acknowledge God’s hand in it means your thinking about it will ultimately be in vain; futile.

You can understand God to be greater than your ability to imagine Him, but still not have that knowledge lead you to worship Him. It requires the light of the gospel. Knowledge of God that does not lead you to honor and give thanks to Him leads to futile thinking and darkened, foolish hearts. Douglas Moo commented that at the very center of every person where the knowledge of God must be embraced is darkness. If the knowledge of God is to have any positive effects, then only the light of the gospel can penetrate that darkness.

As Paul has already said in verse 1:18 of Romans, the wrath of God is revealed against individuals who suppress the truth of what God has revealed. You need more than just an understanding of God as a being greater than anything we can imagine or conceive to have a relationship with “the God of the preachers.” John Calvin said of the individuals Paul described in Romans 1:21, “They quickly choked by their own depravity the seed of right knowledge, before it grew up to ripeness.” Robert Mounce put it this way:

To turn from the light of revelation is to head into darkness. Sin inevitably results in a darkening of some aspect of human existence. In a moral universe it is impossible to turn from the truth of God and not suffer the consequences. Ignorance is the result of a choice. People who do not “know” God are those who have made that choice. Understanding God requires a moral decision, not additional information.

According to the Reformation Study Bible, God will not allow human beings to entirely suppress their sense of God. Even in a fallen world people have a conscience; they have some sense of right and wrong. “When conscience speaks in these terms it speaks with the voice of God.” And I think this is true for the Twelve Steps. By meditating on what ‘God as I understand Him’ means, perhaps someone will have a deeper appreciation of what Christians believe God to be.

If you’re interested, more articles from this series can be found under the link for “The Romans Road of Recovery.” “A Common Spiritual Path” (01) and “The Romans Road of Recovery” (02) will introduce this series of articles. If you began by reading one that came from the middle or the end of the series, try reading them before reading others. Follow the numerical listing of the articles (i.e., 01, 02, etc.), if you want to read them in the order they were originally intended. This article is “04,” the fourth one in the series. Enjoy.

07/31/15

A Common Spiritual Path

A self-identification as having no religious affiliation was the big news in a study by the Pew Research Center, the 2014 U.S. Religious Landscape Survey. “The number of religiously unaffiliated adults has increased by roughly 19 million since 2007.” Those individuals who are religiously unaffiliated generally are less religiously active, but many believe in God and even pray on occasion. According to the Religious Landscape Survey, “Many people who are unaffiliated with a religion believe in God, pray at least occasionally and think of themselves as spiritual people.”

This spiritual, but not religious group of individuals—those indicating that they have no particular religious affiliation, reported as “nothing in particular” in the survey—are the third largest “religious” group in the U.S. behind Evangelical Protestants (25.4%) and Catholics (20.8%); Nothing in particulars (15.8%). So there is a large group of Americans who are not atheists or agnostics; nor are they religious. I wouldn’t be surprised if a significant percentage of this group were active within 12 Step groups like Alcoholics Anonymous.

For a number of years I have been struck by the fact that there are both religious and nonreligious individuals who are critical of the presumed religiosity of Alcoholics Anonymous (A.A.). Nonreligious critics see it as too religious; religious ones believe it isn’t religious enough. Ironically, A.A. and other Twelve Step recovery programs modeled after it consistently claim they not religious at all.

Historical, religious influences upon A.A. are readily acknowledged by the organization, as are its nonreligious influences. Somewhere in the mix is the claim that it is a spiritual, but not religious program—a claim that is too often dismissed by its critics without an understanding of its origins and meaning. At the center of this debate are the Twelve Steps themselves, whose treatment of God is the flashpoint for both sides.

A.A. was founded in 1935, in the midst of a full social and cultural retreat away from the influence of Christian religious belief on American life. Doctrine, dogma and creeds were found to be increasingly irrelevant after the so-called Scopes Monkey Trial of 1925. In the Scopes Trial, a high school biology teacher named John Scopes was found guilty of violating Tennessee’s Butler Act, which made it unlawful to teach evolution. The trial pitted modernists, who saw Christian religion as consistent with evolution, against fundamentalists who believed that evolution was contrary to Scripture and Christian belief and therefore should not be taught in public schools.

In many ways, the issues debated in the Scopes trial now haunt the dispute over A.A. and the Twelve Steps. And it seems these concerns can be articulated within three basic questions. First, is there a place for God in the practice of addiction recovery? Second, is Twelve Step recovery consistent with the Christian religion? Third, should Christians holding to the importance of the Bible as the rule for faith and life participate in Twelve Step recovery programs?

Many individuals have answered the first question with a resounding “No!” and organized intentionally nonreligious support groups such as: Rational Recovery, SMART Recovery, Secular Organizations for Sobriety, and Women for Sobriety. On the other hand, many Christians believe there is a place for God in recovery. But they question if Twelve Step recovery is consistent with Scripture and feel that Christians should be cautious about participating in groups that do not explicitly affirm that Jesus is Lord. So they organized faith-based support groups that reach out to the still-suffering addict and alcoholic from a self consciously Christian perspective. Some of these include: Alcoholics for Christ, Alcoholics Victorious, Celebrate Recovery, Christians in Recovery, and Overcomers Outreach. Then there are the Twelve Step-based groups that answer “yes” to all three questions: Alcoholics Anonymous, Narcotics Anonymous, Cocaine Anonymous, Marijuana Anonymous, Gamblers Anonymous, Emotions Anonymous, Sex Addicts Anonymous, Overeaters Anonymous, Clutterers Anonymous, and many more.

My own answers to these three questions would be nuanced. With regards to the first question, is there a place for God in addiction recovery, I would answer with a resounding “Yes”! I’d also reject the charge that such an affirmation makes Twelve Step addiction recovery inherently religious. The supposed religiosity of the Twelve Steps rests upon the premise that any belief in a Supreme, Transcendent Being is inherently religious. A.A., which originated the Twelve Steps, held that belief in some sort of God was normal. The A.A. Big Book said: “Deep down in every man, woman, and child, is the fundamental idea of God.” Twelve Step recovery believes that a religion takes this fundamental belief in God and the rituals that accompany it, and then institutionalizes them. See “What Does Religious Mean?,” “Spiritual, Not Religious Experience,” and “The God of the Preachers” for more on these distinctions.

With regard to the second question, is Christianity consistent with the Twelve Steps, I would say it is and it isn’t. There are many parallels between Christianity and Twelve Step recovery. Yet Biblical Christianity makes an explicit claim that Jesus Christ alone is the way to God: “I am the way, the truth, and the life. No one comes to the Father except through me” (John 14:7). When Christians hold that these words are infallible, that along with all the remaining words of the Bible they are the very breath of God, then compromising them as A.A. does is considered to be a serious break with orthodox Christian belief.

Lastly, I would say that Bible believing Christians can and should participate in non-Christian Twelve Step groups. But I would add that this participation is not a substitute for their fellowship with other members of the body of Christ. Christian faith matures within the context of fellowship with other Christians. Members of A.A. know this is true for alcoholics as well. Recovery matures within the context of fellowship with other recovering alcoholics. Sadly, Christian fellowship alone is often not vibrant enough for addicts and alcoholics to establish and then maintain their abstinence and sobriety. Their recovery can be strengthened within the fellowship of Twelve Step-based groups.

I plan to use the book of Romans as the anchor point for a series of articles that will illustrate how there is a common spiritual path upon which Christians and individuals can travel together—at least for part of their journeys. So there are two primary audiences to whom this series of articles is written: bible-believing Christians who find participation in Twelve Step groups helpful and even necessary for their recovery, and members of Twelve Step groups who desire to grow spiritually within the context of Christian fellowship.

I hope to demonstrate to both groups that they can do so without fear of compromising either their Christian faith or their recovery. Religious critics of A.A. can also gain an understanding of what is meant by its claim to be a spiritual, but not religious program. And perhaps soften their opposition to Christians participating in Twelve Step recovery. There is a richness and depth to the compatibility of Twelve Step recovery and Scripture that proceeds from the deep structure of Scripture.

But the concerns that will be addressed here are not just those encountered by Christians involved in self-help groups based upon the Twelve Steps. Increasingly, Western culture itself has become “spiritual, but not religious” in a way that builds upon the view of religion and spirituality found in the Twelve Steps. I think the 2014 U.S. Religious Landscape Survey illustrates this. Americans in particular have historically had diverse opinions on what it means to be “one nation under God” that fits with the idea being spiritual but not religious. Self-defined higher powers and the subjective experience of transcendence articulated in the writings of William James have become a basis for the spirituality of millions of individuals.

The same religious and theological challenges encountered as we journey along the path of recovery through the book of Romans occur repeatedly when discussing the relevance of Christianity to the lives of the millions of spiritual, not religious individuals who sit beside us on planes and in coffee shops; who live in our neighborhoods; who commute to work with us; and who even sit in the church pews beside us on Sunday.

If you’re interested, more articles from this series can be found under the link for “The Romans Road of Recovery.” “A Common Spiritual Path” (01) and “The Romans Road of Recovery” (02) will introduce this series of articles. If you began by reading one that came from the middle or the end of the series, try reading them before reading others. Follow the numerical listing of the articles (i.e., 01, 02, etc.), if you want to read them in the order they were originally written. This article is “01,” the first one Enjoy.

Faith Seeking Understanding

Charles Sigler, D.Phil.

Tag: Romans