Sunday, April 21, 2019


Sunday, April 21, 2013

Self-Esteem vs. Christ-Esteem

What is the place of self-esteem in the life of the Christian?

by David A. DePra

     One of the greatest freedoms any of us can experience is to see that we are nothing. It spells freedom because you realize you no longer have anything to protect about yourself. All of the hiding and pretending before God, yourself, and others, is over. Spiritual bankruptcy does indeed set a person free in Jesus Christ.
Most people usually have a secret desire to be free from pride, self, and all of the entanglements of human nature. But it is the "getting there" that is the problem. Some of us don't have a clue as to how to get there. Others of us try to get there through our own strength. And then there are those of us who say we want to be free, but will not pay the cost of pride when God presents the opportunity.

     Allowing God to bring us to spiritual bankruptcy is actually a scary thought. Afterall, most of us think to be spiritually poor means to "feel worthless." We think it means that we must try to develop some sort of self-imposed humility. That creates a problem because most of us don't need any help feeling bad about ourselves. We do a pretty good job at that on our own. The idea that walking with God is going to intensify this feeling isn't very attractive at all.

     Jesus Christ, however, did not mince words. He said, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." He also said, "He who exalts himself will be humbled, and he who humbles himself will be exalted." There is no question about it, God wants us to become spiritually poor. In fact, He intends to crucify our pride and self-life. Over and over He will bring things into our lives intended to expose us as empty and barren. Again and again He will point out our failures, showing absolutely no regard or mercy for our pride. If we want to walk with Jesus Christ, we can kiss self-esteem goodbye. It will no longer govern our lives.

     But isn't self-esteem a healthy thing? Isn't it vital to both mental and emotional health? Afterall, look what happens to people who don't feel good about themselves. They are crabby and insecure; unpleasant and troubled. Their lack of self-esteem affects everything they do and everything they are in an adverse way.

     Clearly, we must get God's mind on this "self-esteem" business. We must understand how it is possible to have self crucified, yet not become morbid, depressed, and governed by a sense of worthlessness. What is the balance here?

     Think about self-esteem. Natural thinking suggests that there are generally two ways to view yourself: Positively or negatively. We say that those who view themselves positively are generally equipped with "high self-esteem." Those who view themselves negatively, well, we consider them to be beset with "low self-esteem." Thus, the goal of much counseling, even among Christians, is to get people to develop "high self-esteem." That, we believe, not only makes them happier people, but makes it more pleasant for those around them.

     Note that natural thinking provides that there are only two extremes possible for the human condition: That of high self-esteem, and that of low self-esteem. Everyone is thought to be living somewhere in between. Rarely is thought ever given to the possibility of ANOTHER alternative -- one completely outside of those two extremes.

     Outside of those two possibilities? What else is there but the possibilities of high self-esteem or low self-esteem? Herein is the surprising answer. There IS another possibility. It is CHRIST-ESTEEM. Rather than be governed by a high or low view of myself, why not leave myself alone and focus on Christ?

     Ask something about "high self-esteem" and "low self-esteem:" What do the terms have in common? One little word: SELF. That is no accident or coincidence, for both are nothing more than a focus upon self. High self-esteem is a positive focus on self. Low self-esteem is a negative focus. But the focus on self is there. Self-focus absolutely governs us.

     Man, born in Adam, is fully governed by a focus and pre-occupation with himself. Me, myself, and I. Even the "good" which natural man does comes from some root of self. This motive does not need to be deliberate or conscious. It is what we are by nature. There is no escape from it in Adam.

     Christ-esteem, on the other hand, is not a focus on self. It is important to understand that. High self-esteem is a postive focus upon self. Low self-esteem is a negative focus upon self. Christ-esteem isn't any focus upon self. It is a focus AWAY from self, and upon Jesus Christ. Christ-esteem is a perspective completely outside of the possibilities known to natural man.
     Now we can see why spiritual bankruptcy does not equal a sense of worthlessness. Despite being fully aware of the barrenness of myself, I do not dwell on self. I dwell on the One who has saved me from myself. Or, to put it another way, true humility is NOT a focus on my worthlessness. It is a focus  upon HIS greatness.

     Until we see ourselves along side of Jesus Christ, there is no possibility of true humility or spiritual bankruptcy. Only by seeing HIM can we see ourselves, and realize that there is real redemption and freedom. Only by seeing Him along side of our problems, will those problems cease to intimidate us.

      Christ-esteem is not achieved by practicing mental games, memorizing scripture, or even by following religious rules and laws. It is achieved in only one way: Death and resurrection. I must be willing to take my hands off of myself, and leave myself to Him. I do that by unconditionally surrendering myself to Him for the in workings of Christ's death and resurrection. That will eventually make Christ-esteem a reality for me. I'll more and more live in the freedom Christ has provided.

      Note that I cannot find freedom from self by turning upon myself and attacking. No. I must present my "self" to God unconditionally, that the same grace which saved me might bring me into conformity with the death and resurrection of His Son. Only God knows how to specifically do this in my case. But as He does it, the result will be REAL freedom. And I'll slowly develop a new perspective completely outside of any that
I ever thought possible. I'll grow to see the One who is the answer to all of my so-called "self" problems, Jesus Christ.

Taken from this web site:
Self Esteem vs. Christ Esteem

Tuesday, June 5, 2012

Let's Get Our Theological Priorities Straight [from The Gospel Coalition]

Get your priorities straight. This is true in the realm of Christian doctrine, just as it is anywhere else in life. Doctrinal prioritization has a strong pedigree. Jesus himself placed priority on the two great commandments: love God and love your neighbor (Matthew 22:36-40). The apostle Paul placed priority on the gospel proclamation of Jesus' death, burial, and resurrection---the message he considered to be "of first importance" (1 Corinthians 15:3).




 Derivative Significance

 In a different context, Jesuit theologian Edward T. Oakes has suggested another helpful way that we might go about the business of doctrinal prioritization. Speaking of the distinctions within Roman Catholic dogma, Oakes writes, The church has long recognized that she speaks with different levels of authority and addresses issues of greater and lesser moment. Indeed the very truths she seeks both to propound and to defend are themselves arranged according to a certain hierarchy, with some doctrines of greater significance (among which would of course include Christology) and others not so much of lesser significance but ones that gain their force, so to speak, by their relation to the truths of greater moment. Of course, truths that are implications of "higher truths" are not less true; rather, they gain their truth-value from their relation (as implications) to more fundamental doctrines.

One need not embrace Oakes's understanding of the Roman Catholic Magisterium in order to appreciate his point. Doctrinal truths of "greater moment" are integral---that is, non-derivative. Or, to switch from a mathematical to an artistic metaphor, certain doctrines are primary colors in the theological palette. Doctrines of "lesser moment" are not "less true" but derive their significance from their relation to the primary doctrines.

Cooperation with Integrity 

 This framework might prove useful as we consider how to engage in transdenominational ventures (like The Gospel Coalition) without surrendering the integrity of our denominational distinctives. This framework---call it the "derivative framework"---allows us, for instance, to affirm baptism as a gospel issue, without equating baptism with the gospel itself. Both Baptists and paedobaptists connect their understanding of baptism to their understanding of the gospel. Baptists believe their practice of believers' baptism more faithfully preserves the necessity of regeneration and conversion in the life of every individual, including those reared by Christian parents. Paedobaptists, on the other hand, believe their practice of infant baptism more faithfully communicates God's gracious initiative in the salvation of his covenant people. Both connect the ordinance to the gospel but from different angles and for different reasons. So both affirm the gospel-significance of baptism without equating it with the gospel itself. The gospel is integral to the Christian faith. Sacramental particulars are derivative---not unimportant, but derivative nonetheless.

We might also apply this derivative framework to issues within our own denominations. For example, Southern Baptist debates over Calvinism need not threaten the denomination's missional cooperation. Calvinists and non-Calvinists can gladly join forces under the banner of their confessional document---the Baptist Faith and Message 2000---for the purpose of world evangelization. But this cooperation does not make their conflicting soteriological viewpoints unimportant or---and this is the important point---unrelated to the gospel. Calvinists believe that irresistible grace is a gospel issue; in their view, the gospel will have no success among the unreached peoples of the world without God's effectual call. Likewise, non-Calvinists believe that resistible grace is a gospel issue; in their view, the gospel requires a (libertarianly) free choice of faith and repentance on the part of its hearers. Again, both connect their respective views to the gospel, but hopefully they do so without equating these soteriological particulars with the gospel itself. Oakes's derivative framework might help them avoid such a misstep.

In the end, we all set priorities, including doctrinal priorities. Learning to distinguish between integral issues and derivative issues would go a long way in helping us to preserve our denominational and ecclesial integrity even as we gladly cooperate in certain ventures with fellow believers who may arrive at different conclusions.


 Luke Stamps is a PhD student in systematic theology at The Southern Baptist Theological Seminary in Louisville, Kentucky. Previously he served as a pastor in Kentucky. He is a member of Clifton Baptist Church and lives in Louisville with his wife and three children.

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Thursday, March 22, 2012

A Friend From Childhood

I remember Les's first sermon. We were in 5th grade in Training Union at Beth Haven Baptist in Louisville, Kentucky. We were asked to participate in a practice church service in our class. He preached to us then and continues to reach others today.

http://blog.leshughes.com/

Sunday, February 19, 2012

How Can I Know God?


Take time to watch this. It may be the most important thing you ever do.

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Monday, September 5, 2011

Why Did God Call Abraham?

Today we will talk about a man whose name is well known in the Word, and who had an important place in God's plan to redeem the children of Adam. The Scripture refers to this man as "the friend of God" and "the father of all who believe.", Abraham. ~ Genesis 11, 12

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