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100 Sermon Illustrations on Suicide

100 illustrations Page 2 of 2

Suicide in Christian preaching addresses the tragic act of taking one's own life, often highlighting the despair and hopelessness that can lead to it. Illustrations frequently use somber images of darkness, loss, and brokenness, while emphasizing the need for hope, God's presence, and the value of every life (Psalm 34:18; Romans 8:38-39). These stories urge compassion, prevention, and the assurance of God's unfailing love.

Is There More Suicide At Christmas?

Job 4:5

Despite a commonly held myth that the Christmas season has the highest suicide rate of all the seasons, studies have proven that across North America, suicide rates are actually lower at that time of year. Studies suggest that while the holidays can bring up some very difficult emotions, they also tend to evoke feelings of familial bonds and these feelings may act as a buffer against suicide.

It is important to note, however, that while suicide rates do not increase over the holiday season, depression rates do. Numerous studies, as well as anecdotal evidence from the Mood Disorders Association of Ontario and the Toronto Distress Centre, confirm that both the number and severity of calls by depressed persons increases every year through November and December, returning to normal volume towards the end of January.

Late July and August have the highest suicide rate out of all the months of the year. Some studies suggest that the increase is due to the seasonal change and that this period is one that often brings about changes in personal situations as well. It is suggested that all these elements of change – whether there are dramatic changes happening in someone's life, or whether someone feels defeated because their situation seems to never change – can lead people to suicide. A number of studies indicate that an especially high-risk time for vulnerable teens is when they go back to school. Whatever the reason, the rates are so high at this time of year that the Centre for Addiction and Mental Health refers to August as the 'suicide season.' [1]

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1. Suicide Information & Education Centre (November 2002). SIEC ALERT #16: Are suicide rates higher at Christmas?

Self-crucifixion

A man in Hartland, Maine, was treated at a hospital after he nailed himself to a cross. The 23-year-old man apparently was trying to commit suicide Thursday evening in his living room, the Bangor Daily News reported.

Somerset County Sheriff Barry DeLong said Monday that no charges will be filed. “There is no crime here,” he said.

Police said the man appeared delusional and told them he had been “seeing pictures of God on the computer.” He told them he had not seen the hit movie “The Passion of the Christ,” which depicts the Crucifixion of Jesus.

Lt. Pierre Boucher said the man took two pieces of wood, nailed them together in the form of a cross and placed them on the floor. He attached a suicide sign to the wood and then proceeded to nail one of his hands to the makeshift cross using a 14-penny nail and a hammer.

“When he realized that he was unable to nail his other hand to the board, he called 911,” Boucher said.

It was unclear whether the man was seeking assistance for his injury or help in nailing down his other hand.

Hartland Fire Department members responded, said Boucher, and cut off the wood while it was still attached to the man's hand. The wood and the victim were taken to Sebasticook Valley Hospital, where the nail was removed.

Boucher said he did not know whether the man received further treatment.

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©Copyright 2004 Associated Press. All rights reserved.

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from America Online · Associated Press via Kerux Sermon and Illustration Database suicide

Her Smile Saved His Life

There was a fascinating letter in “Psychology Today” magazine some years back. Dr. Robert Healy, a psychotherapist, wrote of a patient of his, a young man, who had come to him for therapy after having changed his mind about committing suicide. It seems that this young man planned to jump off a bridge in his town when something strange happened. While driving his car to the bridge, he stopped at a traffic light. Looking toward the sidewalk he spotted an elderly woman who was smiling at him. He felt himself smiling back.

The light changed and he drove on, but the memory of her kindly face stayed with him. Later, he told the psychologist, “Her smile made me think that perhaps life wasn't so bad after all.”

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King Duncan, Seven World's Corporation - Found at: http://www.sermons.com; secondary source: Weekend Encounter, by Dick Innes, Copyright (c) ACTS International, 2004, http://www.actsweb.org/subscribe.htm

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The Stones Cry Out

Luke 19:29

I received a letter from a woman who told me she had grown up in a troubled home. At an early age she ran away, began a life of crime, and spent time in jail. Later, ensnared by drugs, she felt that the only way out of her sin-darkened life was suicide. At that point, because of the witness of two women who told her about Jesus, she put her trust in the Savior and found a reason for living. Soon she wanted to tell others about Jesus. She had some artistic ability, so she began to paint Bible verses and spiritual sayings on smooth stones she collected from beaches. She sold them and used the money to aid missionary causes. Those stones were her way of telling others about Jesus.

This woman's story reminds me of what Jesus said as He approached Jerusalem a few days before His crucifixion. The multitude declared, "Blessed is the King who comes in the name of the Lord!" (Luke 19:38). When the Pharisees told Jesus to quiet the crowd, He said that if the people were silenced, even the stones would cry out (v.40).

Of course, Jesus wasn't talking about painted stones, but it is still true that even if our verbal witness is silenced, there are all sorts of ways to tell others about Christ. What "stones" can you use to tell others of your Savior and King? -- Henry Bosch

Through transformed eyes, Lord, help us see A world of people in despair, And help us reach them with Your love, To show them that we really care. -- Sper

I'm just a nobody telling everybody about Somebody who can save anybody!

from Our Daily Bread · Enry Bosch via Kerux Sermon and Illustration Database despair

No Thanks For Jumper Stoppers

Luke 17:17

The ironworkers of San Francisco's Golden Gate Bridge do more than just maintain one of America's best-known structures. Many of them are also volunteer suicide-prevention counselors for those who think a leap from the bridge will end all their pain. Few of the ironworkers have had training in human psychology and counseling.

What makes their help so valuable is that they are willing to go where the need is. They will climb to the most precarious parts of the bridge to be with the person contemplating suicide.

In his seventeen years of working on the Golden Gate Bridge, ironworker Ken Hopper has stopped 30 people from making the jump. But the two suicides that did occur during his watch still haunt him. Few of the people whose lives are saved ever thank the ironworkers.

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Source: Scott Ostler in San Francisco Chronicle, http://www.sfchron.com/. Condensed in “Everyday Heroes” Reader's Digest, October 2001 p. 25-26. http://www.readersdigest.com/

[see also #25699]

Tony Dungy Voices the Pain and Lessons From His Son's Suicide

An emotional Indianapolis Colts head coach Tony Dungy, in his first speaking engagement since his son’s funeral, headlined the 19th annual Athletes in Action Super Bowl breakfast Saturday morning at the Super Bowl XL headquarters hotel in Detroit. All eyes were on Dungy, who was given two standing ovations in telling of the pain and the lessons from his son’s suicide in December.

Dungy said he had learned a lot from his sons, Eric, 14 and Jordan, 5, “but the most important thing came from James, who would have been 19.”

“He was a Christian and is today in heaven. He was struggling with the things of the world and took his own life. People ask how I could come back to work so soon. I’m not totally recovered, I don’t know if I ever will be, it’s still ever-painful,” he said, wiping back a tear. “But some good things have come out of it.”

He said he has received dozens of letters from people who heard him speak at his son’s funeral or at a Colts news conference on the peace and assurance he has in his son’s salvation and eternal destination. Dungy told of two people having received the gift of sight from his son’s donated corneas and of the youth to whom he has talked who are wrestling with similar problems as his son.

But Dungy used the most important lesson to drive home his point before the packed ballroom full of former NFL players and coaches, league officials and fans.

“If God had talked to me before James’ death and said his death would have helped all these people, it would have saved them and healed their sins, but I would have to take your son, I would have said no, I can’t do that.

“But God had the same choice 2,000 years ago with His Son, Jesus Christ, and it paved the way for you and me to have eternal life. That’s the benefit I got, that’s the benefit James got and that’s the benefit you can get if you accept Jesus into your heart today as your Savior.”

Dungy said the biggest regret in his life is that when he saw his son for the last time during the Thanksgiving holidays, he did not hug him when he left but only gave him a causal goodbye.

He said he didn’t want to have the same regret at the sold-out breakfast, as he led the crowd in prayer, asking those who did not have Jesus in their life to accept Him for the very first time.

“I want you to know there is a peace in your mind through God’s spirit when you know Jesus and know you will be in heaven with Him.”

When he got up to speak, Dungy said it was the eighth or ninth time he had attended the annual Super Bowl event, but his dream remains to attend just 24 hours before he takes the field as a Super Bowl coach.

“This is a tremendous event and it’s great to be here, but I didn’t want come here as the invited speaker, but as the head coach of a Super Bowl team. My goal is to fill a couple of tables with my players the day before the game.

“It hasn’t happened yet; I'll sure be happy when it does.”

Before getting up to speak, a brief video was shown of Colts players taking about the impact Dungy had on their life before and after the tragic death of his son.

“This is the way a Christian man should coach a team,” punter Hunter Smith said. “I believe it’s the way Jesus would coach a team.”

Martin, in his acceptance speech for the Bart Starr Award, said his faith in God helped him overcome a rocky beginning to his life, including family and friends being killed when he was young and an abusive home situation where his dad regularly beat his mom.

“I always thought I would die before I was 21, but I appreciate life now and I do realize we have a God who forgives whatever we can do.”

Hall of Fame members Steve Largent, a receiver with the Seattle Seahawks, and Lem Barney, a Detroit Lions cornerback, also voiced testimonies of God’s goodness both on and off the field.

“Why does God allow pain in our life?” Dungy asked in his emotionally charged speech. “Because we’re loved by God and the pain allows us to head back to our Father.”

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Who Dun It?

The following story is fiction (and a very popular email). Dr. Don Harper Mills is real, and he did share the story at an awards dinner, but it was presented as a brain twister. He freely admits he made it up.[1] However, the logic concerning who is responsible is interesting.

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At the 1994 annual awards dinner given for Forensic Science, AAFS President Dr. Don Harper Mills astounded his audience with the legal complications of a bizarre death. Here is the story:

On March 23, 1994, the medical examiner viewed the body of Ronald Opus and concluded that he died from a shotgun wound to the head. Mr. Opus had jumped from the top of a ten-story building intending to commit suicide.

He left a note to the effect indicating his despondency. As he fell past the ninth floor his life was interrupted by a shotgun blast passing through a window, which killed him instantly.

Neither the shooter nor the deceased was aware that a safety net had been installed just below the eighth floor level to protect some building workers and that Ronald Opus would not have been able to complete his suicide the way he had planned.

“Ordinarily,” Dr Mills continued, “someone who sets out to commit suicide and ultimately succeeds, even though the mechanism might not be what he intended, is still defined as committing suicide.” That Mr. Opus was shot on the way to certain death, but probably would not have been successful because of the safety net, caused the medical examiner to feel that he had a homicide on his hands. The room on the ninth floor, where the shotgun blast emanated, was occupied by an elderly man and his wife. They were arguing vigorously and he was threatening her with a shotgun. The man was so upset that when he pulled the trigger he completely missed his wife and the pellets went through the window striking Mr. Opus.

When one intends to kill subject “A” but kills subject “B” in the attempt, one is guilty of the murder of subject “B.”

When confronted with the murder charge the old man and his wife were both adamant and both said that they thought the shotgun was not loaded.

The old man said it was a long-standing habit to threaten his wife with the unloaded shotgun. He had no intention to murder her.

Therefore the killing of Mr. Opus appeared to be an accident; that is, assuming the gun had been accidentally loaded.

The continuing investigation turned up a witness who saw the old couple's son loading the shotgun about six weeks prior to the fatal accident.

It transpired that the old lady had cut off her son's financial support and the son, knowing the propensity of his father to use the shotgun threateningly, loaded the gun with the expectation that his father would shoot his mother.

Since the loader of the gun was aware of this, he was guilty of the murder even though he didn't actually pull the trigger. The case now becomes one of murder on the part of the son for the death of Ronald Opus.

Now comes the exquisite twist.

Further investigation revealed that the son was, in fact, Ronald Opus. He had become increasingly despondent over the failure of his attempt to engineer his mother's murder. This led him to jump off the ten-story building on March 23rd, only to be killed by a shotgun blast passing through the ninth story window. The son had actually murdered himself so the medical examiner closed the case as a suicide.

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A true story from Associated Press, (Reported by Kurt Westervelt)

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1. For more details see http://www.snopes.com/horrors/freakish/opus.htm

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You Might As Well Live

Luke 1:79

Razors pain you; Rivers are damp;

Acids stain you; And drugs cause cramp.

Guns aren't lawful; Nooses give;

Gas smells awful; You might as well live.

Résumé, by Dorothy Parker (1893-1967)

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Fame, Drugs and Emptiness

“There is no refuge from confession but suicide,” observed American statesman Daniel Webster. “And suicide is confession.” When Hunter S. Thompson took his own life on Feb. 20 at his home near Aspen, CO., he confessed that success and licentiousness are poor sources for hope.

Thompson, who was 67 years old at the time of his suicide, was the author of many books and countless news articles. He was best known for the 1972 best-seller “Fear and Loathing in Las Vegas.” Thompson’s widespread literary fame stemmed from his creation of “gonzo” journalism, in which the reporter becomes a prominent part of his own story.

While critics and writers lauded Thompson’s literary prowess, it was his larger-than-life debauchery that constantly took center-stage, to the point that it overshadowed his prose. Alcohol and drugs so dominated his life that The Philadelphia Inquirer once described him thusly: “Hunter S. Thompson is to drug-addled, stream of consciousness, psycho-political black humor what Forrest Gump is to idiot savants.”

“I was a notorious best-selling author of weird and brutal books and also a widely feared newspaper columnist,” Thompson once said of himself. “I was also drunk, crazy and heavily armed at all times.”

One anecdote Thompson shared involved a time his physician warned him that his esophagus was being damaged by a duodenal ulcer. The doctor explained that drinking alcohol would only exacerbate the problem. Refusing to be forced into sobriety by a physical malady, Thompson obtained a syringe with a five-inch hypodermic needle. He filled it with gin and injected the contents directly into his stomach.

In all of the tributes to Thompson appearing in print and on the Internet, few have described him as an alcoholic or a drug addict. Based on his self-descriptions, he likely was both. It is a sad commentary that in America, bad and destructive behavior is often overlooked, even excused, if one is considered talented or famous.

As to why Thompson placed a gun to his head and pulled the trigger, no one seems to really know. Since the man known for his loquacious prose left no suicide note, his motive for killing himself is left to speculation.

Douglas Brinkley, who has edited two volumes of Thompson’s published letters, and is working on a third, told USA Today that he had spoken to Thompson two days before he died.

“He was getting to the age that his body was not cooperating with his lifestyle, but he had his flaming intellect to the bitter end,” Brinkley was quoted as saying.

If dementia was not the cause for Thompson’s suicide, what was? Speculation among his admirers vacillates between rationalization and romanticism.

Those who seek to rationalize Thompson’s suicide point to physical pain caused by surgeries and a recently broken leg. David Carr of The New York Times wrote, “But a chronic series of physical infirmities -– he had to use a wheel chair at times –- left him feeling that he was finally being maneuvered by forces he could not medicate or write into obscurity.”

The consensus among those who try to romanticize Thompson’s suicide is that he wanted to leave life the way he had lived it -– on his own terms. His wife told The Denver Post, “He lived like a champion and he died like a champion.” Douglas Brinkley told USA Today, “... this is the way he wanted to go out –- in a blaze.”

All attempts to rationalize and romanticize suicide, even Hunter Thompson’s, cannot obscure the fact that the act of taking one’s life is the result of a hopelessness that is conceived from the union of misery and despair.

To describe anyone’s suicide as courageous or heroic makes the act seem more attractive, especially to someone who is groping for hope and searching for a reason to live. To justify it in Thompson’s case, a man who had long marinated himself in a mix of booze, narcotics and unbridled adventure, is disingenuous -- talent notwithstanding.

Hope provides a motive for life. Hunter Thompson’s suicide is a confession that hope does not flow from success and cannot be discovered in hedonistic pursuits. Hope is a byproduct of faith, and its most enduring source is God who is revealed in the Bible.

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Kelly Boggs is pastor of the Portland-area Valley Baptist Church in McMinnville, Oregon.

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Not A Mercy But a Sin

Acts 17:25

The modern push for euthanasia is a push against a two-millenniums-old Christian tradition.

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The case of Terri Schiavo, a severely brain-damaged Florida woman who has been on life support for over a decade, has reopened debate by secular and church authorities alike on questions surrounding euthanasia or “mercy killing.”

The matter is admittedly not simple. But the Christian church has, at least until recent decades, spoken on it with a fairly unified voice.

Here as in other issues related to human life and sexuality, the Roman Catholic Church has done a good job of defining and sticking by its official position. On the other hand, at the grassroots, more conservative Protestants than Catholics or any other group of Christians have taken an uncompromising position against euthanasia — to put it in the language of the Catholic Catechism, “an act or omission which, of itself or by intention, causes death in order to eliminate suffering.”

But we must make a quick distinction: Almost all Christians have set aside as a special category cases of terminal illness in which treatment is ended in the face of inevitable death. The United Methodist Church's Book of Discipline states, “The use of medical technologies to prolong terminal illnesses requires responsible judgment about when life-sustaining treatments truly support the goals of life, and when they have reached their limits. There is no moral or religious obligation to use these when they impose undue burdens or only extend the process of dying.”

In “Allowing Death and Taking Life: Withholding or Withdrawing Artificially Administered Nutrition and Hydration,” the Evangelical Lutheran Church in America classes artificial nutrition and hydration as “medical treatment,” not basic care. In cases where such treatment becomes futile and burdensome, says the document, “it may be morally responsible to withhold or withdraw them and allow death to occur.”

United States law has agreed with these positions, allowing for the cessation of “heroic measures” in cases where these measures only postpone inevitable death.

But such decisions about the artificial extension of life through medical means are not really about killing, only letting die. In cases where, as the Catholic catechism puts it, hydration or feeding amount to “disproportionate means” to sustain the life of someone who already lacks cognitive function, to omit such treatment may well not amount to a direct act of killing, but rather an acknowledgement of our “inability to impede” imminent death.

Indeed, in such cases, Christians have recognized that they are in a unique position to “let go” of God's gift of life because they understand physical death as their road to another, greater life.

However, on cases marked not by the indirect or passive allowing of natural dying processes to take their course but the direct or active ending of life, the church has, at least officially, remained unified: Christians have usually insisted that any intentional, active termination of life rejects the truth affirmed in the Catholic document Evangelium Vitae (1995), that “God alone has sovereignty over life and death.” Such acts of killing, whether “merciful” or not, unacceptably dispose of God's gift of life — over which we are not masters but only stewards.

Further, both Catholic and Protestant leaders have recognized that if we legalize such active measures to end life, we not only condone individual acts that are sinful, but we also poison the care of future patients, destroying their ability to trust their own medical and emotional support network. Any logic condoning “mercy killing,” however pure or honorable in its inception, is subject to future abuse, as medical practitioners and family members become tempted to end the lives of those whose care is taking uncomfortably high amounts of effort, time, and resources.

Even without such selfish motives, Christian critics of euthanasia point out, what happens once the door has been opened to allow criteria (say, degree of pain and suffering) by which a person may be judged justified in actively ending their own life? Those same criteria must, logically speaking, be allowed to rule similar decisions of whether to end the life of a person incapable of deciding for him or herself — as in the current case of Terry Schiavo.

The question of whether to allow active measures by which a patient could decide whether or not to end their own life is not, as we might expect, a new one brought on by advances in technology. In the classical world, suicide was considered an honorable option. Consider the decision of the founder of stoicism, Zeno (c. 263 B.C.), to drink poison in order to avoid the suffering caused by a severe foot injury.

The Hippocratic School took a different position — one decidedly in the minority, but one that eventually, in the Christian West, won the day. The Hippocratics opposed both euthanasia and abortion. Their oath states, “I will neither give a deadly drug to anybody if asked for it, nor make a suggestion to this effect.”

From the beginning, Christians have approached questions of suicide or mercy killing from the standpoint of life's sanctity as a gift from God. To end a life under any circumstance is to violate that gift, not to mention the commandment “Thou shalt not kill.” It is, as the Catholic catechism says, “a murder gravely contrary to the dignity of the human person and to the respect due to the Living God, His Creator.”

The Biblical basis for this “sanctity of life” position draws from the understanding of human life as gift expressed in Acts 17:25, the understanding of man created in the image of God found in Genesis 1:26-27, and the understanding of covenant in Genesis 9:5-6 and Exodus 20:13. The duty to respect human life appears in Genesis 9:5; 4:8-10, 15, and our responsibility for the life of fellow humans is taught in Genesis 4:9 and Deuteronomy 21:1-9.

This Christian position was not publicly questioned even in cases of severe suffering (though individual Christians, faced by such suffering, no doubt made decisions counter to this position) until the nineteenth century, when new anesthetic options made mercy killing more attractive in severe cases. The conversation started in the Victorian period swiftly ended at the middle of the twentieth century, however, in the face of revelations of the Nazis' programmatic eugenic killings.

It heated up again in America in the 1970s, when a young woman who went into a coma, Karen Ann Quinlan, survived for nearly a decade in what was called a “vegetative state.” The New Jersey Supreme Court intervened to allow Quinlan to be removed from a respirator, and concerned observers began searching for a definition of a life no longer worth living, to justify mercy killing at least in cases where the patient could make their own decision.

In the face of Christian teachings on sanctity of life, it is hard not to see this trend towards legitimizing euthanasia or mercy killing as a strong sign that we are indeed living in a post-Christian world.

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Copyright © 2003 Christianity Today

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If You Haven't Heard By Now, I've Passed Away

Suzanne Gonzales seemed to have everything going for her.

A bubbly 19-year-old with loving parents and good friends, she was also a strong student and earned a science scholarship for college.

But everything changed one spring day two years ago, when Suzanne's parents, Mike and Mary Gonzales, received the following e-mail.

“Dear Mom, Dad, and Jennifer, I will make this short as I know. It will be hard to deal with. If you haven't heard by now, I've passed away,” the e-mail read.

Alone in a Florida hotel room, just miles from her college apartment, Suzanne methodically prepared and swallowed a lethal cocktail of potassium cyanide, lay down on the bed and died.

In doing so, she joined the roughly 4,000 people between the ages of 15 and 24 who commit suicide each year, according to the Centers for Disease Control and Prevention. Suicide is now the third leading cause of death among young people, the CDC reports.

But Suzanne's case has an unusual twist. She frequented an Internet newsgroup called called ASH, short for Alt.Suicide.Holiday. Members of this news group trade advice on how to commit suicide, using code words like 'transitioning' and 'exiting' and 'catching the bus.’ Suzanne found this group nine weeks before she died, posting nearly one hundred messages detailing her plans.

“My chosen method is potassium cyanide....I've stopped eating so my tummy will be nice and acidic,” one of Suzanne's posts read.

Suzanne's father claims the newsgroup gave her everything she needed to kill herself.

“The knowledge, the tools, their psychological encouragement. ... She was led to her death,” Mike Gonzales said.

Newsgroups like ASH work something like an online bulletin board. Anyone with a computer and some basic Internet knowledge can gain free access to thousands of messages about suicide. And they can post their own messages.

An archived section of the site called “The Methods File” contains a list of recipes, recommendations and tips on the best and worst ways to commit suicide.

Suzanne's dad believes one of those messages taught her how to illegally obtain and use cyanide to end her life. And he was horrified to learn that an older ASH member who goes by the alias “River” may have helped her.

“Suzy had me proof-read her notes and we went over all the details of her exit, just to be safe,” reads one ASH message from “River.”

But “River” disputes his role in Suzanne's death.

“No one in ASH encourages anyone else to commit suicide. ASH is pro-choice,” he wrote in an e-mail to CNN.

“Geo” is another ASH member. He was the same age as Suzanne when he joined the group last year and thinks suicide groups like ASH actually keep people from committing suicide.

But Suzanne's dad thinks otherwise. “That's not pro-choice,” Mike Gonzales said of the site. “That's brainwashing. And they are not being held responsible.”

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A Pact With Death? Why the Christian Worldview Matters

Jenni Murray has made her pact with death. The popular and controversial presenter of “Woman's Hour,” a popular program on the BBC, stated her views on a recent television program called “Don't Get Me Started,” broadcast in Great Britain.

Murray, who is a member of the Order of the British Empire, announced on the program that she had entered into a “suicide pact” with two friends who agreed to kill each other if illness or incapacity should leave them unable to commit suicide.

“When my time comes I want to be able to decide about my destiny,” Murray stated, offering her own “personal rant” about the issues of euthanasia, assisted suicide, and mercy killing. Murray's two friends, Sally Feldman and Jane Wilton, discussed how they came to this conclusion and then agreed to seal their pact with a formal document of agreement.

As the friends discussed their plans to end each other's lives, Feldman told Murray that she would be willing to help her die only if she were suffering extreme pain or had “lost her marbles.” According to THE TIMES [London], Murray, Feldman, and Wilton discussed possible methods of bringing about death such as “injections or smothering one another with a pillow.”

In delivering her “personal rant” Murray complained that assisted suicide is illegal in Great Britain only because it is demanded by a “religious minority” who hold to outdated views concerning the value of human life. Furthermore, this “religious minority” also holds to the quaint belief that children have a moral obligation to care for elderly parents.

Murray began her argument by suggesting that she did not want to be a burden to her own two children as she reaches advanced years. Nevertheless, she shocked her television audience by suggesting that she does not want to be “trapped” into caring for her own mother who is currently ill with Parkinson's disease.

In response to controversy, a BBC spokesperson said: “Jenni is angry that, having fought so hard to become liberated and independent, woman are now being trapped into caring for dependent parents.”

Without doubt, this dimension of Murray's argument -- and the revealing statement released by the BBC -- demonstrates the true nature of her pact with death. It is not just about ending her own life, but the obligation of others to die and get out of the way, lest they interfere with her own life plans.

Increasingly, arguments for “assisted suicide” and euthanasia are moving from claims of a supposed “right” to die to an obligation to die. The argument reflects the fact that, according to its proponents, an inordinate percentage of medical costs are directed towards the end stages of terminal diseases and the final years of life. With a rapidly aging population, the escalation of these costs is a fact that must be faced by all advanced societies.

Beyond this, the developing argument for a “duty to die” moves directly toward the concerns of Jenni Murray -- concerns related to lifestyle issues and the question of whether there is any obligation to care for dependent parents.

Controversies over assisted suicide and euthanasia are now raging on both sides of the Atlantic. Of course, there are plenty of intellectuals and professional bioethicists ready to help make the case for a right or obligation to end one's life.

In Great Britain, the most significant of these advocates is Mary Warnock, one of Britain's most influential philosophers and, since 1985, Baroness Warnock of Weeke.

Warnock first came to international attention when she served as chair of the official British committee that established the basic framework for rules on in vitro fertilization in 1984. Now, after establishing herself as a major secular figure pushing the limits of modern morality, she has turned to the question of euthanasia and suicide.

In an interview published in PHILOSOPHY NOW, Baroness Warnock declares that “it is high time that people spoke honestly about assisted dying.” In her view, the law ought to be changed so that persons can gain legal assistance in committing suicide. “What horrifies me most is that people, mostly old people, who are not competent anymore, are just allowed to wither away,” she stated. “Nobody has any policy about this at all; it just happens.”

Of course, there is a current policy -- a policy that declares assisted suicide to be illegal. Speaking of herself, Baroness Warnock revealed that she would rather commit suicide than die in a “very slow process.”

In her own words: “I simply couldn't bear to get into the position where my children began to feel, 'Oh God, I think we better go and see her.’ I couldn't bear it. And I see no point in living if one were ga-ga. I wouldn't want to. One way or another I'd much rather die.”

For a woman whose academic work is marked by specificity and careful argument, this is particularly slippery. What is the medical definition of “ga-ga?”

Apparently, Baroness Warnock is, at least for now, ready to let individuals decide if they are burdens or not. But, she concedes that some elderly persons may feel the need to end their own lives, feeling, rightly or wrongly, that they have become a burden to their families.

When asked about the possibility that an elderly person might wrongly believe they are considered to be a burden by their families, Baroness Warnock responded: “This is one of those 'slippery slope' arguments. One can't rule it out that they might feel they ought to. But then, I don't know if that's such a terribly bad outcome, because their family if they're nice will say 'you're not a burden' even if they are really. I don't see why people should particularly want to stay alive if they're not enjoying themselves. But if they are enjoying themselves, put up with it. I think that's the criterion I'd use.”

In Baroness Warnock's view, “I don't think people any longer ought to SUPPOSE they should go on living the whole of their possible natural lives, because we all live so much longer these days.”

In Baroness Mary Warnock, we meet the face of the modern secular worldview. She is undoubtedly intelligent and clever, having served in a variety of illustrious and respected positions in academia and public life. There are few issues of public policy and debate in Great Britain which are not marked by her influence or leadership.

Interestingly, on the issue of assisted suicide Baroness Warnock is uncomfortable with the idea of a “right” to die. In her view, rights do not exist unless they are written into the positive law.

In other words, she rejects the entire structure of natural law argument, suggesting that there are virtually no natural rights. Of course, given the fact that she denies any divine or natural law, she is put in a position of great difficulty when she suggests that there is any basic “ought” to a moral question. In the end, the Baroness seems to suggest that euthanasia should not be a debate over either religion or rights. Instead, persons should simply be allowed this option, perhaps in light of the larger social obligation.

“I believe that people who are competent and suffering and who say they want to die should be able to do so, but I don't think I base that belief on their autonomy, or not in any very general sense,” she insists. “I think that the decision should be theirs because they are the people who are suffering.” Finally, “I'm not particularly keen on a morality of rights anyway: given the many conflicting rights, one doesn't quite know what one can claim as a right.”

In her view, objections to euthanasia or assisted suicide must be rooted in some form of religious argument. “I know a lot of people have religious objections to it, and of course they're entitled to them; but I don't see any reason why the religious view should be imposed on the people who aren't religious.” In other words, a secular view should simply be imposed upon public policy. Yet, the most basic question remains: how can one construct a workable policy on a matter as significant as human dignity from an entirely secular worldview?

Moving beyond these questions, Baroness Warnock even suggests that the medical profession has “had too much input into the whole discussion.” As she sees it, the crucial issues are not medical, but social. In an article published in THE GUARDIAN [London], Baroness Warnock complained that many medical doctors seemed to be squeamish about the issue of assisted suicide. Indeed, the vast majority of British doctors are publicly opposed to current efforts to legalize euthanasia and assisted suicide.

As Baroness Warnock recalled, “One imminent physician to whom I spoke said: 'I would not be able to do it. I am programmed not to kill.'” Responding with the case of an elderly person who wished to have her ventilator turned off, Baroness Warnock stated this: “We should be grateful to the medical profession that, on the whole, we can trust them to try to keep us alive rather than kill us. Yet there is something chilling about a doctor 'programmed' to disregard the serious desire of an intelligent and far-sighted woman, even though compliance with her wish has been deemed lawful.”

These arguments reveal the great divide that separates the modern secular mind and the Christian worldview. Indeed, it is hard to imagine a more unbridgeable gulf than that which stands between the belief that human beings, made in the image of God, possess both an inherent right to natural life and an obligation to care for others and, on the other hand, the view that some lives are simply not worth living or keeping alive.

Jenni Murray and Baroness Mary Warnock know exactly what they mean to argue. Murray's suicide pact and Warnock's public argument may indicate a shift in public opinion in both Great Britain and the United States. Will individuals understand what is at stake when Baroness Warnock declares, “In other contexts sacrificing oneself for one's family would be considered good. I don't see what is so horrible about the motive of not wanting to be an increasing nuisance.... I am not ashamed to say some lives are more worth living than others?” Will the viewers of Jenni Murray's television program rise up in indignation when she declares that she does not want to be “trapped” into caring for her mother? Will the BBC face outrage when its spokesperson defends this statement by suggesting that the care of elderly parents threatens to limit the lifestyles and professional careers of “liberated and independent” women?

All that remains to be seen, though this debate seems to be taking an ominous turn on both sides of the Atlantic. In the meantime, these arguments should demand the attention of all persons who believe in the inherent dignity of human life. We are witnessing the embrace of a pact with death.

He Let His Son Save Him

Acts 27:14

It is not widely known that President Theodore Roosevelt carried a lethal dose of morphine with him for years. The glass vial was small enough to be easily overlooked; it was perhaps the most private possession of one of the world’s most public men. Now he was finally ready to use it. It was December 1913, and Teddy and a group of adventurers, including his son Kermit, were trapped on the River of Doubt, a twisting tributary deep in Brazil’s Amazon rain forest.

Almost from the start, the expedition went disastrously wrong. Now the expedition had reached a set of seemingly impassable rapids. Lives were lost; supplies were destroyed. Roosevelt was suffering from malaria and had developed a potentially deadly bacterial infection after slicing his leg on a boulder. He had become a feverish, at times delirious, invalid. Shivering violently, he concluded that the time had come to take his own life. The Brazilian commander announced that they would have to abandon their canoes and strike out into the jungle -- every man for himself. “To all of us,” one of them wrote, “his report was practically a sentence of death.” For Roosevelt, who could barely sit up, much less fight his way through the rain forest, the plan was simply an impossibility.

He made his decision that night. Before the first rays of sunlight seeped through the thin tent walls, he summoned his remaining strength and said, “Boys, I realize that some of us are not going to finish this journey. I want you to go on. You can get out. I will stop here.”

The only man among them who believed that they could get their dugouts through the rapids was his son Kermit. Having spent much of the past year building bridges, he was extremely skilled with ropes, a talent that had already saved the expedition countless times as it encountered series after series of rapids. Kermit went to the Brazilian commander and argued that he could use ropes to lower the dugouts over the falls. The commander agreed to let him try.

That was all Kermit needed to stay his father’s hand. Roosevelt understood that the best way to ensure Kermit’s survival was not to spare him the burden of carrying his father but to give him the chance to do just that. To save his son, Roosevelt realized, he would have to let his son save him. In the end, Roosevelt, Kermit and all but three men would survive to place the river -- renamed the Rio Roosevelt -- on the map of South America.

from Time Magazine; article: The River Of Doubt · Candice Millard, edited by David Holwick via Kerux Sermon and Illustration Database doubtsuiciderisk

Mama Knit Some Hope

It was hard to watch her fail. Physically she was growing thinner and more stooped. Mentally she was losing her ability to sort out reality. Initially, my grandmother had railed angrily against the symptoms of Alzheimer’s disease that were eroding who she had always been.

Eventually, the anger gave way to frustration and then resignation. My grandmother had always been a strong woman. She had a career before it was even common for women to have careers. She was independent. In her eighties, she was still dragging out her stepladder every spring to wash all the windows in her house. She was also a woman with a deep faith in God.

As my grandmother lost her ability to live alone, my father moved her into his home. Grandchildren and great-grandchildren were often in the house. She seemed to enjoy being surrounded by the noise and activity of a large, extended family.

As she slipped further away from us mentally, my grandmother would occasionally have moments of lucidity when she knew where she was and recognized everyone around her. We never knew what prompted those moments, when they would occur or how long they would last.

Toward the end of her life she became convinced that her mother had knit everything she owned. “Mama knit my boots,” she would tell strangers, holding up a foot clad in galoshes. “Mama knit my coat,” she would say with a vacant smile as she zipped up her raincoat. Soon we were putting on her boots for her and helping her zip up her coat.

During my grandmother’s last autumn with us, we decided to take a family outing. We packed up the cars and went to a local fair for a day of caramel apples, craft booths and carnival rides. Grandma loved flowers, so my dad bought her a rose. She carried it proudly through the fair, stopping often to breathe in its fragrance.

Grandma couldn’t go on the carnival rides, of course, so she sat on a bench close by and waited while the rest of the family rode. Her moments of lucidity were now a thing of the past having eluded her for months, but she seemed content to sit and watch as life unfolded around her.

While the youngest members of the family ran, laughing to get in line at the next ride, my father took my grandmother to the nearest bench. A sullen-looking young woman already occupied the bench but said she wouldn’t mind sharing the bench. “Mama knit my coat,” my grandmother told the young woman as she sat down.

We didn’t let my grandmother out of our sight, and when we came back to the bench to get her, the young woman was holding the rose. She looked as though she had been crying. “Thank you for sharing your grandmother with me,” she said. Then she told us her story. She had decided that day was to be her last on Earth. In deep despair and feeling she had nothing to live for, she was planning to go home and commit suicide. While she sat on that bench with Grandma as the carnival noises swirled around them, she found herself pouring out her troubles.

“Your grandmother listened to me,” the young woman informed us. “She told me about a time in her own life, during the Depression, when she had lost hope. She told me that God loved me and that He would watch over me and would help me make it through my problems. She gave me this rose. She told me that my life would unfold just like this rose and that I would be surprised by its beauty. She told me my life was a gift. She said she would be praying for me.”

We stood, dumbfounded, as she hugged my grandmother and thanked her for saving her life. Grandma just smiled a vacant smile and patted her arm. As the young woman turned to leave, she waved good-bye to us. Grandma waved back and then turned to look at us, still standing in amazement.

“Mama knit my hat,” she said.

________

Sara L. Henderson

The Death Culture Strikes Again

Job 8:7

A rise in suicide among the young seems to be tied to the emergence of on-line suicide sites that offer advice and encouragement to kill oneself. The Telegraph [London] reports that, as an example, one village in Wales has seen a significant spike in suicides among the young.

Patrick Sawer reports that Internet “suicide gurus” in Europe and the United States are encouraging vulnerable people to end their lives. Some offer detailed advice on technique. Others simply offer strong encouragement to commit suicide. Apparently, a growing number of young people are visiting these sites and following the advice.

As Sawer reports:

One of the most notorious figures on the internet suicide scene

is Nagasiva Yronwode, a self-confessed satanist who runs a shop

selling occult books and charms in the small Californian town of

Forestville, north of San Francisco.

Yronwode, 46, describes himself as the “outreach director” for an

extremist cult called the Church of Euthanasia, which advocates

suicide as a means of saving the world from the effects of

overpopulation.

Writing under the name Boboroshi, he has edited a suicide guide,

which details various methods. Yronwode’s own website contains

links to online suicide discussion boards and forums.

He told this newspaper: “The guide is there to make it easier for

people who opt for suicide to carry it out. The purpose of my

information is empowerment for competent human beings who have an

interest in ending their lives. What’s the problem with that?

The approach of the sites might seem unlikely to influence many visitors toward suicide, but the fact is that many visitors are obviously troubled and in a state of mind that is open to the suggestion.

From the report:

Paul Kelly, co-founder of Papyrus [a group seeking to prevent

teen suicides], whose 18-year-old son Simon killed himself after

visiting a suicide website, said: “There is a growing number of

parents out there who can say the internet has played a role in

the deaths of their children.

“The internet offers factual advice which is accessible within

seconds. This is particularly dangerous with young people, who

often work on impulse.

This seems to be an important point. The impulsiveness of the young, combined with access to sites like these, can lead to deadly disaster. Many parents underestimate the dangers of the Internet and allow their teenage children (and sometimes even younger) virtually unrestricted access to Internet sites.

The Internet is an incredible technology and information system, but it brings as many dangers and benefits. Wise parents will see this warning as another reminder that teens and children should not be allowed unrestricted access to computers and the Internet. Put the computer in a visible place -- not in the teen’s bedroom -- and use filtering and tracking software.

After all, you don’t want your children to be reached by the “outreach director” of the Church of Euthanasia.

I'm Going To Die Today

John Kevin Hines’ birth parents were poor, troubled people who had their baby taken away by social service officers after they left him alone in a flophouse room. He was 9 months old when Pat and Debbie Hines took him home with them. They were native San Franciscans who had known each other since elementary school. As time passed, Pat prospered as a banker, and he and Debbie adopted two other children. They had a nice home west of Twin Peaks, and a smaller place at Clear Lake.

When Kevin was 10, he had an attack of epilepsy and was put on a medication called Tegretol, which seemed to work. Kevin was a sensitive boy who wore his emotions on his sleeve and loved acting. He had freckles and short hair, and his fingers were delicate and expressive. But he was also tough and determined. Despite having asthma, he was on the Riordan High School wrestling team, and played nose tackle on the football team.

When Kevin was 16, two things happened to change an apparently happy boy into something else. Pat left Debbie. And because Kevin had suffered no more epileptic episodes, he was taken off Tegretol. “Very shortly,” says Pat, “Kevin went down Alice’s hole.” What none of them knew was that Tegretol also suppressed those frighteningly dramatic mood swings symptomatic of bipolar disorder. Kevin had a breakdown while onstage in a school play. He seemed altogether different, in need of psychiatric help and cocktails of medications to stabilize his mood swings and ameliorate his paranoia. “He was never the same after that,” says Debbie.

After a furious fight with his mother, Kevin moved in with Pat in January 2000. Father and son also butted heads. Kevin was often irritable and hard to control. He was rocked by the suicide of his drama teacher. His depressive cycles seemed to come at regular intervals, and Thursdays and Fridays were usually worst. On Friday, Sept. 22, Kevin’s girlfriend broke up with him.

All weekend he had hallucinations and heard voices. He didn’t tell Pat, though he remembers saying: “I don’t want to be here anymore,” and his dad’s replying: “You have an obligation to be here. We love you.” That was on Sunday, and he spent the night in his room writing suicide letters and throwing them away. On his seventh try, he got it right. A good suicide note. Monday morning a worried Pat offered to bring Kevin to work with him, or take the day off so they could go to the movies. But Kevin said he was fine, he wanted to go to classes.

“I was actually very happy that morning,” Kevin says now, five years later. “Elated. I was going to end the pain.” He persuaded Pat to drop him at City College on Ocean Avenue. He kissed his father goodbye and gave him a rare hug because he thought it was going to be the last time he saw his dad.

He went to Walgreens for his last meal -- Skittles and Starbursts. Then he boarded a 28-19th Avenue bus headed for the Golden Gate Bridge. He was sitting in the rear when it hit him: “I’m actually going to do this. I’m going to die today.” That made him a little sad. But the voices persisted: “You must die! You can’t go back! You are a burden to those who love you!” He wanted to end his life by leaping off the bridge because he thought a gunshot or an overdose of pills would hurt too much. He had heard that jumping was the easiest way to die. The ride seemed long.

When Kevin disembarked, he stood for a while in the parking lot. Then he walked out onto the span, looking for a good spot to jump, where he wouldn’t hit a pillar on the way down. The sun was breaking through the fog, creating a hazy, golden light. He was crying as he walked. A female police officer on a bicycle passed him without stopping, and then two bridge workers in buggies. Kevin’s voices were insistent now: “You have to die!” He thought if only somebody would show he or she cared, he wouldn’t jump. Just then, he was approached by a glamorous woman wearing huge sunglasses. “It’s OK!” he thought. “She cares.”

The woman held out a camera and in a German accent asked him to take her picture. She ignored his tears. When she walked away, Kevin turned, took three running steps, and plunged toward the green, calm water.

~ ~ ~ ~ ~ ~ ~ ~

At the very moment Kevin Hines launched himself over the guardrail and plummeted toward the water below, he changed his mind: “Oh s--,” he thought. “I don’t want to die! What am I going to do?”

He plunged headfirst, gaining velocity until he was speeding far faster than the traffic above him crossing the Golden Gate Bridge. The distance from bridge to water is the equivalent of 25 stories, and he was conscious the whole way. The descent passed quickly, as if he were flying. Yet in mid-fall he was strong enough to turn his body into a sitting position, so he hit feet first. He sank beneath the calm, frigid water. Deeper and deeper. Far scarier than the screamingly silent fall was the darkness beneath the surface of the bay. The deeper he sank, the darker it became.

The pain was indescribable. The impact had broken his back and shattered vertebrae. And then he began, with the instinct for survival of any animal, to swim upward toward light and air. When he broke through the surface of the water he was stunned to be alive, and momentarily thought he was hallucinating. He tried to swim toward a bridge pylon, but his pain overwhelmed him and he began to sink beneath the water again, struggling against dying. He managed to bring his head above water when he felt something -- something alive, a creature -- brush his legs.

“I didn’t die,” he thought, “and now I’m going to be eaten by a shark.” The creature kept circling him, nudging him, preventing him from sinking back into horrifying darkness. He was aware of the echo of traffic, and car horns. Then he heard a boat motor. All of a sudden, hands were grabbing him, hauling him up, laying him on a board. A man in uniform -- it was the Coast Guard that rescued him -- was asking questions.

“What did you do?”

“I jumped off the Golden Gate Bridge.”

“Why?”

“I wanted to kill myself.” He was 19.

~ ~ ~ ~ ~ ~ ~ ~

Debbie Hines, a public health nurse, was in a class on “Understanding Depression” on Sept. 25, 2000, when she received a call on her cell phone that her eldest son was in Marin General Hospital after surviving a leap from the bridge. Then she was driving and crying and praying: “Please, God, don’t let him be like Christopher Reeve.” When she reached Kevin, he was still on the board the Coast Guard had brought him in on. He looked crumpled but managed to say, “Hey, Ma. Hi.”

She helped the other nurses lift him onto a hospital bed. She said to him, “Kevin, I don’t know what it is, but God has you here for a reason.”

Kevin’s father, Pat, also arrived alone. He and Debbie had been separated for about two years, after 18 years of marriage. Pat didn’t begin to lose it until his son looked up at him and said, “I’m sorry.” When he remembers that moment now, Pat, a private banker who prides himself on having come up from poverty and being nobody’s fool, sighs deeply. On the drive to the hospital he kept thinking that Kevin was dead and the hospital wasn’t telling him.

His memories of what happened next are blurred. There was a machine monitoring Kevin’s heartbeat, and he knows he touched his son’s foot and felt no reflexive reaction. Hours later, a nurse said to him, “You have to go.” Pat answered: “I’m staying.”

For three weeks, he slept on a cot in Kevin’s hospital room. One thing he does remember is that the next day, or the day after, a nurse asked for his help -- another boy had jumped and survived, and she thought he might have been a friend of Kevin’s, one of the kids who came and stood forlornly around the waiting room. It wasn’t. The boy was a stranger. The nurses knew that among the more than 1,200 who had jumped from the bridge, only 26 are believed to have survived. They began to joke among themselves in the morbid way trauma workers have of sustaining themselves. “The survival rate for jumping off the Golden Gate Bridge,” they said while laughing, “is 100 percent.” And for those two days it was.

Doctors screwed a metal plate into Kevin to replace his shattered vertebrae. But Kevin was having a terrible time -- not just physically but emotionally. He was tormented, hallucinating. Soon he was moved to a psychiatric ward at St. Francis Hospital in San Francisco. It was months before he was released.

~ ~ ~ ~ ~ ~ ~ ~

Kevin, Pat and Debbie have all been changed by what Kevin did. “Going through the experience of a suicide and coming out the other side alters a family,” says Eve Meyer, the executive director of San Francisco Suicide Prevention. “Some families can become angry, especially if they had no warning -- he left the house in the morning and bang! And if you’d known, you’d have done something -- you become very, very angry. Furious.”

On a recent morning, Kevin was sitting on a sofa in his dad’s living room, telling his story. He is now a compactly built young man of 24, with gentle, dark eyes and a thin reddish beard shaved to follow his jawline. He is polite, accommodating and articulate. Five years after jumping off the bridge, he still has flashbacks. He sees himself plummeting toward his death and his body shakes violently. Last May, he cut into his right shoulder with a box cutter and was hospitalized for two months. Since then, he has lived in a psychiatric residential care facility. But he likes to come to his dad’s small townhouse to read and watch TV. He calls it his sanctuary.

Kevin takes eight pills at night -- mood stabilizers, antidepressants, another to control side effects -- and one antipsychotic every morning. He is acting in independent films made by friends and has found a direction in life as an advocate for a suicide barrier to be built on the Golden Gate Bridge. During the first 18 months of his recuperation, he kept his story to himself. But a conversation with a priest helped convince Kevin that his survival was a gift he was meant to share. He does not consider himself to be religious so much as spiritual. He believes in God.

The sea creature that saved his life by circling beneath him -- he says it was a seal -- he now thinks of as an angel. Its appearance in the frigid water is not something he has talked about in public, although he has often appeared on television and been interviewed by reporters. He has never even told his mother.

When she was asked about the sea creature that saved her son’s life, Debbie was taken aback. “I think that’s made up,” she said. “I never heard about it until today. It’s either miraculous or imaginary.”

About that, as about most things, Kevin’s parents remain in conflict. Pat, who has joined his son in advocating for a barrier, says a man on the bridge that day photographed Kevin being circled by a sea lion -- not a seal. But the pictures were so painful to look at, Pat says, he put them away and now can’t find them.

The differing memories are to be expected, says Meyer, of Suicide Prevention. “A trauma like this happens and then memories get all slippery,” she says. “Nobody can remember from moment to moment what did happen.”

In his Montgomery Street office, Pat keeps a framed poster of the bridge facing his desk. “Helps you focus,” he says.

Pat says that statistics, combined with the footage filmed last year by Eric Steel of 19 people taking their lives, “have provided irrefutable data that at least one person a week” is jumping. “It’s morally reprehensible that the walkway isn’t closed,” he says. No matter the cost, he wants a barrier erected.

He supports his son’s advocacy role as therapeutic. “Surviving, and having the ability to talk about it, gave Kevin a reason for life. In many ways, this issue validates his existence.”

Debbie Hines isn’t so sure that’s a good thing. In the immaculate living room of her home, Debbie, who has never spoken publicly about Kevin, says: “Initially, I thought it was probably a good thing. But I also said to Kevin, ‘You’ve gotten to this point and done some good things. But it’s time to move on. I wouldn’t want you to make a career out of it. Because if you jumped off the bridge at 19, and are still talking about it at 45, and that’s all you’re doing, I’m not thinking that’s a great success.’”

She is opposed to a barrier. As a nurse specializing in kids at risk, she thinks the money would be better spent on treating mental illness. “When you’re hearing voices, you’re psychotic,” she says. “You have a chemical imbalance in your brain. All bets are off. You’re not going to fix that with a barrier.” Kevin’s advocacy, she adds, “got him a tremendous amount of attention, which is what Kevin needs.”

Kevin, though, feels he has found his mission. He recently changed his major to communication.

“I was at an awards banquet,” he says, “and this gentleman asked me to sign an enormous picture of the Golden Gate Bridge. He said, ‘You saved my life. I was going to kill myself before I heard you make a speech.’ I do it for that, not to get attention. To help other people. If I could take it all back, I wouldn’t. The places I’ve gone, the people I’ve helped, I’d have never met. I had heard that this was the easiest way to die, almost serene. It’s not like that -- you have a heart attack on the way down, or your limbs fall off and you drown in your own blood. And this cause I’m trying to fight for, I wouldn’t have had a reason to fight for.”

from San Francisco Chronicle Newspaper, A-1; article: Lethal Beauty · Mike Weiss via Kerux Sermon and Illustration Database depressioncarecaringprovidence

Feel-bad Movie: Wristcutters

A new film begins with a young man cleaning up his apartment, putting on a good shirt, and killing himself in the bathroom.

And it’s all downhill from there.

As its title suggests, the film WRISTCUTTERS: A LOVE STORY presents an utterly bleak view of life — and a not very inspiring view of the afterlife, either.

The story continues in a sort of dingy purgatory, where those who have committed suicide work at menial jobs, compare stories of how they “offed” themselves, and, incredibly, even contemplate killing themselves a second time. When the protagonist, Zia, finds out that his girlfriend committed suicide shortly after he did, he and two friends go on a bizarre road trip to find her.

Scheduled for release in August [2007], the film is already facing controversy over its ad campaign, which is targeted toward 17- to 30-year-olds. Marketers plan to use images from the film showing people killing themselves in various ways, an idea so alarming that fourteen mental health organizations came together to challenge it.

And well they should.

As psychiatry professor Lawson Wulsin noted in the CINCINNATI ENQUIRER, the U.S. Surgeon General’s office recently issued guidelines called “Reporting on Suicide: Recommendations for the Media.” The guidelines note that there is significant evidence that misleading publicity about suicide “contributes to the contagion of suicidal behaviors.”

Courtney Solomon of After Dark Films, the film’s distribution company, claimed that the images of suicide will have slashes over them, in the manner of a traffic sign, and are supposed to serve as warnings against suicide, not to encourage it. “[The film’s] message is that love is better than suicide,” he said. “God forbid someone was considering committing suicide. This film may change their opinion.”

This is appalling. It’s like calling evil good. What passes for hope in this movie is nothing but insubstantial, fleeting at best. In this movie, human relations seem to be the only things that matter — and even these can’t be relied on. And there’s no hope or connection to the transcendent. Any figures meant to represent divinity or transcendence turn out to be phonies or arbitrary-minded bureaucrats, and most things they do end in disaster.

A note of hope at the end is supposed to represent the triumph of human love but really comes off as not much more than a fluke, and doesn’t do a lot to dispel the darkness that came before it.

To top things off, a lot of the suicides that are vividly depicted in the movie are what you might call “revenge suicides,” the kind where someone kills himself just to make everybody else sorry. (One girl’s suicide note even reads, “Are you sorry now?”) I probably don’t have to tell you how much THAT kind of attitude can appeal to 17- to 30-year-olds, especially those dealing with depression or other difficult circumstances.

The film company finally agreed to delay the ad campaign for a while to consider recommendations from mental health organizations. But I can’t think of much they could do to make the nihilism of this film any more palatable.

However they try to sanitize the public image, you need to warn young people against even watching ads for this film. Even a cursory glance can be devastating. The mainstreaming — even glamorizing — of suicide is the ultimate proof that many in our culture have embraced, and now even romanticized, the culture of death. Lord, help us.

________

Copyright (c) 2007 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint with Chuck Colson" is a radio ministry of Prison Fellowship Ministries.

from BreakPoint Commentary · Charles Colson via Kerux Sermon and Illustration Database depression

Writing Love On Their Arms: Helping Those Who Feel Helpless

Isaiah 61

It is not unusual for people to lash out at others to release pent-up anger and hopelessness. At Prison Fellowship, we have seen this over and over again, with prisoners who resort to violence as a way of dealing with abuse, loneliness, and fear. But there is another way that people respond to these feelings — they take it out on themselves.

Today, between two and three million Americans resort to self-injury as an emotional and physical response to negative feelings. Self-injury includes everything from cutting oneself, burning oneself, to even pulling hair. It can be life-threatening, and it always points to a deeper issue.

Recently on “BreakPoint,” we talked about a movie called Wristcutters that attempted to normalize suicide — if not even glamorize it. While suicide is utter despair and self-injury is a coping mechanism, they are both external expressions of hopelessness. To present either of these self-harming behaviors in a flippant manner is despicable, to say the least.

Obviously, Hollywood has plenty to say to those who take a razor to their wrist. But what are Christians saying? One group of young people from Orlando does not need to say much — their love speaks for them.

Several years ago, when 19-year-old Renee Yohe turned to cocaine and razor blades in an effort to deal with a lifetime of sexual abuse, depression, and suicide attempts, her friends stepped in. A rehab center had deemed Renee too great a risk to be admitted immediately, so her friends stuck by her side for five days straight. They bought her drinks from Starbucks, took her to concerts, reminded her that she was beautiful. On the last night before she was allowed to enter rehab, they gave her gifts, hugged her, prayed for her. In response to their love, she handed them her last razor blade. It was her symbol of pain.

The experience with Renee led one of the friends, Jamie Tworkowski, to start an organization called To Write Love on Her Arms to offer hope to people, like Renee, who are dealing with depression, self-injury, and suicide. The group has rallied the support of bands like Switchfoot with the simple message to love the brokenhearted.

Jamie writes on his website: “We are only asked to love, to offer hope to the many hopeless. We don’t get to choose all the endings, but we are asked to play the rescuers. We won’t solve all the mysteries and our hearts will certainly break in such a vulnerable life, but it is the best way.”

Jamie and his friends have refused to buy into the culture’s downplaying or even glamorizing of self-destructive behavior. Instead, they are shining examples of the love of Jesus — a countercultural love that refuses to stand on the sidelines. As for Renee, thanks to the loving intervention of her friends, she has been clean from drugs for two years!

With two to three million people in this country engaging in self-injury, there is a good chance you know of someone caught in a cycle of despair. Are you ready to step in? Maybe God is preparing to send you, in the words of Isaiah 61, to “bind up the brokenhearted.”

Visit our website at BreakPoint.org to find out more, along with links to organizations that can offer guidance and help.

________

Copyright (c) 2008 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint with Chuck Colson" is a radio ministry of Prison Fellowship Ministries.

from BreakPoint Commentary · Mark Earley via Kerux Sermon and Illustration Database depression

Deadly Intentions

Job 3:20

The poison peddled by the euthanasia movement here in the United States continues to take its toll. Assisted suicide was legalized in Oregon in the 1990s, and pro-death advocates are now pushing hard to make it legal in the state of Washington, where Initiative 1000 would allow any competent adult suffering from a terminal illness to make a written request for medication that the patient may self-administer to end his or her life.

The average reader would interpret Initiative 1000 as helping terminal patients commit suicide, plain and simple. But the euthanasia movement has tried to mask that plain truth with soothing euphemisms. Rather than acknowledging that the initiative promotes assisted suicide, the text states the “request” will allow the patient to end their life “in a humane and dignified manner.” Then, in a classic example of double speak, the text goes on to state, “Actions taken in accordance with this chapter do not, for any purpose, constitute suicide, assisted suicide, mercy killing, or homicide, under the law. State reports shall not refer to practice under this chapter as ‘suicide’ or ‘assisted suicide.’” Funny, these “actions” sound just like the Merriam-Webster dictionary definition of suicide: “the act or an instance of taking one’s own life voluntarily and intentionally especially by a person of years of discretion and of sound mind.”

If passed in November 2008, Initiative 1000 will transform the legal landscape of the state of Washington. The change would parallel Oregon’s decade-long acceptance of assisted suicide, a practice that has given rise to a myriad of problems. According to a fact sheet from National Right to Life, Oregon “conducts no independent reviews of assisted suicide deaths.” Further, physicians who prescribe lethal drugs “only file required reports about 80.2% of the time.” Incredibly, in “76.1% of these cases, physicians said that they had not perceived their act as the ending of life.”

Not surprisingly, stories of abuse abound.

In 1998, an Oregonian psychologist decided that 85-year-old Kate Cheney was “cognitively impaired” because she suffered from dementia and, therefore, was not qualified to pursue assisted suicide. Her family then found another psychologist who authorized the suicide. That psychologist did so despite noting the undue influence of Cheney’s family on the decision and that Cheney was so mentally impaired she could not remember basic information about her cancer diagnosis.

In 2007, two nurses in Oregon gave Wendy Melcher a lethal overdose. Though this was illegal (Oregon only allows physicians to prescribe lethal drugs), one of the nurses said she provided the overdose “because she believed [Melcher] to be in uncontrollable pain.” However, the nurse had never noted such pain prior to the day she administered the overdose.

Recently, 64-year-old Barbara Wagner was suffering from cancer, but the Oregon Heath Plan would not cover a $4000 a month drug that could have helped her. Instead it offered to pay for comfort care, including assisted suicide through drugs that would cost the state far less money than those requested by Ms. Wagner. As the only state that -- in the words of The Oregonian newspaper -- “both allows assisted suicide and tries to ration health care,” the state’s motivations in this case are highly suspect.

The truth is that the euthanasia movement’s ultimate goal is death on demand for everyone. “A dignified death for the terminally ill” is just the first step toward this goal. Philip Nitschke, a well known pro-euthanasia leader and president of Exit International in Australia, said in a 2001 interview, “My personal position is that if we believe that there is a right to life, then we must accept that people have a right to dispose of that life whenever they want.” Nitschke’s view is typical of pro-death advocates. Their belief in a right to commit suicide is based on a hyper-individualism that sees every person as completely autonomous. They ignore any duties a person has to society or to their family as well as the wider social impact of such low regard for human life.

Wesley J. Smith points out in a National Review article, “[Nitschke] has not limited his ‘death counseling’ to the terminally ill. A case in point involved Nancy Crick who made headlines when she announced on Australian television that she would commit assisted suicide because she had terminal cancer. When her autopsy showed she was cancer free, however, Nitschke admitted that he and Crick had known all along that she wasn’t dying. Nevertheless, he deemed that medical fact ‘irrelevant’ because she wanted to die.”

Acceptance of euthanasia in select cases leads inevitably to an ever-expanding circle of those considered “killable.” In 30 years of unpunished (and eventually legalized) assisted suicide in the Netherlands, Smith reports, the circle of accepted killings has been broadened to include the depressed, the disabled and infants born with birth defects. Once a society accepts the right to commit suicide to prevent suffering, the right to kill to prevent suffering follows.

The euthanasia movement’s callous disregard for life needs to be unmasked. Behind euphemisms like “death with dignity” and “end of life choices” lies an insidious assault on the sanctity of human life. Euthanasia advocates view “choice” as the ultimate virtue and “freedom of choice” as the ultimate freedom. Stripped of its gloss, however, their position is that unless one has the freedom to kill himself, he isn’t really free. That’s a perverse view of freedom and a sad view of life.

________

Ken Connor is chairman of the CENTER FOR A JUST SOCIETY based in Washington D.C., online at www.centerforajustsociety.org.

Overcoming Loneliness

Psalms 68:6

”God sets the lonely in families” (Psalm 68:6, NIV).

“I’m all alone in the universe. No one really knows me. No one really cares. God — if there is one — is far away. I looked in the mirror today and saw the real me — one hideous scar, an open sore. I’m going to sleep.”

This note was left by a university student who took his own life. This young man was exceptionally gifted, handsome and popular — but very lonely.

Loneliness, like depression, is one of the plagues of modern society. It can be very real especially during the Christmas season for the elderly, the divorced, the widowed, single parent families, people far from home, family and loved ones, for military personnel serving overseas, and those in unhappy relationships.

When our needs for human warmth, acceptance, intimacy and love are not met, we feel lonely. And then, if we live apart from God, we may feel the most pathetic loneliness of all.

God’s desire is to set the lonely in families. He has designed the church as a family. It should be the most secure place for the lonely. Sadly, sometimes that can be as lonely a place as any when you feel all alone in the crowd.

May God grant that you will have loved ones or friends with whom to spend Christmas. If not, I pray that you either belong to a church or can find one where you will be able to find provision for the lonely.

Suggested prayer: “Dear God, we live in such a broken world when so many at this time of “Peace on earth — good will toward men” will be alone and lonely. Help me to share some of my blessings with others less fortunate than I. Gratefully in Jesus’ name. Amen.”

from (unknown devotional) · Unknown via Kerux Sermon and Illustration Database suicide

He Needed A Push

Job 4:1

Chen Fuchao, a man heavily in debt, had been contemplating suicide on a bridge in southern China for hours when a passer-by came up, shook his hand — and pushed him off the ledge. Chen fell 26 feet onto a partially inflated emergency air cushion laid out by authorities and survived with injuries.

The passer-by, 66-year-old Lai Jiansheng, had been fed up with what he called Chen’s “selfish activity.” Traffic around the Haizhu bridge in the city of Guangzhou had been backed up for five hours and police had cordoned off the area.

“I pushed him off because jumpers like Chen are very selfish. Their action violates a lot of public interest,” Lai was quoted as saying. “They do not really dare to kill themselves. Instead, they just want to raise the relevant government authorities’ attention to their appeals.”

from America Online News via Kerux Sermon and Illustration Database suicide

How Asians Handle Shame

Asians are really into the concept of shame. About ten years ago, the top executive of Korea’s Hyundai corporation was accused of funneling $100 million to North Korea so they would attend a summit he was hosting. The bribe was uncovered and he was asked to testify about it.

His response was to jump out of his 12th-floor office window. His suicide note just said, “This unwise man did an unwise thing. Everything is my fault.”

from Kerux sermon #20599 · Rev. Simon Scott via Kerux Sermon and Illustration Database guiltsuicide

Packing Up Your Troubles In Your Old Kit-Bag?

John 14:27

One of the best-loved songs of World War I was "Pack Up Your Troubles in Your Old Kit Bag and Smile, Smile, Smile." Most people are familiar with its refrain:

What's the use of worrying? It never was worthwhile;

So, pack up your troubles in your old kit-bag and smile, smile, smile.

The melody was composed by Felix Powell and the words were written by his brother George (who used the pseudonym George Asaf). The song was entered into a World War I competition for "best morale-building song". It won first prize and was noted as "perhaps the most optimistic song ever written".

Ironically, George was a pacifist and became a conscientious objector when Britain imposed a draft in 1916. Felix was an enthusiastic staff sergeant in the army but he apparently had trouble the optimism of their creation - in 1942 he put on his uniform and shot himself in the heart using a rifle. His words encouraged the world to "smile, smile, smile." But his words had no power to satisfy the deepest longings of his own heart.

________

Material adapted from Wikipedia.org

from Material adapted from Wikipedia.org and a sermon by Rev. Ian Chapman (Kerux sermon #20678) · Rev. David Holwick via Kerux Sermon and Illustration Database troublessuicidehappinesspositive thinking

Why Did He Die?

"The meaning of Father Rooney's death is hidden from our eyes."

BISHOP ANTHONY M. PILLA,at the funeral Mass for a priest who committed suicide as he faced accusations of sexual abuse.

from New York Times via Kerux Sermon and Illustration Database deathsuicide

Should You Make Your Children Attend Church?

Should you make your children attend church? A growing number of people think it is a bad idea. Atheist Richard Dawkins writes in his book “The God Delusion”:

“Do not indoctrinate your children. Teach them how to think for themselves, how to evaluate evidence, and how to disagree with you.” [1]

This is actually his milder statement. In his television series called “Root of All Evil?” Dawkins calls religion a “virus” and faith-based education “child abuse.” [2]

Elsewhere he refers to an American woman in her mid-forties who was brought up Catholic. She has two strong recollections from when she was seven. She was molested by her parish priest in his car. And around the same time she was told a little schoolfriend of hers, who had tragically died, went to hell because she was a Protestant.

Her view now is that, of these two examples of child abuse, the one physical and the other mental, the second was by far the worst. She wrote Dawkins:

“I never lost sleep because of the priest - but I spent many a night being terrified that the people I loved would go to Hell. It gave me nightmares.” [3]

Yet scientific studies have found the opposite is true. In one of the largest studies of its kind, the University of North Carolina at Chapel Hill examined the role of religion in the lives of nearly 2,500 adolescents. The youth indicated the level of their indoctrination (things like how often they attended church) and how important they considered religion in their lives. They were also asked about other activities they had, or had not, participated in.

The study found that religiously indoctrinated youth are much less involved with illegal substances, alcohol abuse, and criminal and violent activities. They also have fewer problems in school.

On the positive side, religiously-brought up kids volunteer more to help in their community and exercise more. They are also happier. As the study put it, “Spirituality accounted for between 3 and 26% of the unique variance in children’s happiness depending on the measures.”

And contrary to the claims of atheist Dawkins, children who have been sexually abused are far worse off than those who have been raised in a religious home. Their risk of suicide is significantly higher for those who have been abused than those who have not been abused. [4]

________

1. Richard Dawkins, "The God Delusion,"

2. "Dawkins: Religion equals 'child abuse'," Faith Under Fire, January 8, 2006.

3. "Religion's Real Child Abuse," by Richard Dawkins, May 14, 2006.

4. "Religion and Children," Wikipedia.org,

The Witness of Mourning Well: Christian Hope For All To See

Acts 14:22

I was recently reminded that the strongest witness to our faith in Christ isn’t success or happiness. It’s hope — especially in the most painful situations.

In September, Rick and Kay Warren appeared on Piers Morgan’s show on CNN to talk about the tragic death of their son, Matthew. As you probably know, Matthew Warren killed himself after a long struggle with clinical depression.

My friend Warren Smith of WORLD magazine was in the Charlotte airport when the interview aired and was, as he wrote to me, “astonished to see people gathered around televisions in the bars and restaurants of the airport” listening to the Warrens, unable “to take their eyes off the screen,” many with beers in their hand.

Also astonishing was the Warrens’ honesty and willingness to share both Matthew’s pain and their own. Warren quoted his son telling him “Daddy ... it’s real clear I’m not going to get any better, so why can’t I just die. I know I’m going to heaven so why can’t I just die?”

For his part, Rick Warren told Piers Morgan that he “cries every day.” Yet, through prayer and the love and support of other Christians, the Warrens are not only working through their grief, they’re finding the grace to turn the suffering into an opportunity to do good for others.

Warren’s honesty made me think about an especially harmful phenomenon: preachers and teachers who would have us believe that Christianity is about maximizing human potential and living “your best life now.”

This comes in many guises, the most famous of which is the so-called “prosperity gospel,” which defines “prosperity” to include great health, great relationships, great kids and, yes, great finances. But it also comes in the even more popular attempts to turn faith into merely therapeutic application, as if the point were that we would all feel better about ourselves.

The message is clear: Being a Christian is a way to avoid suffering. Such nonsense brings to mind Friedrich Nietzsche’s saying that there were two great European narcotics, alcohol and Christianity.

Of course, what’s being offered — faith as a means of pain avoidance — isn’t Christianity at all, at least not the faith proclaimed in the scriptures, the faith whose chief symbol is an instrument of suffering and death, the Cross.

When Paul asks whether “tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword” can separate us from the love of Christ (Rom 8:35), he’s clearly assuming we will experience some or all of these.

All of this was driven home for me as the lector read the New Testament text on All Saints Day at my church. The reading, from Revelation 7, talks about how at the end of time God will wipe away every tear from their eyes. As she read, she broke down in tears, overcome with the promise that our suffering and death, though very real, will not have the last word.

Though I don’t know her story nor can I imagine the pain of the Warrens, we all share in hope. And it’s this hope – grounded in the suffering, death, and resurrection of our Lord Jesus Christ – that ultimately distinguishes Christian mourning from non-Christian mourning.

As Paul told the Thessalonians, “we believe that Jesus died and rose again, so we believe that God will bring with Jesus those who have fallen asleep in him.” Thus, while we mourn, we “do not grieve like the rest of mankind, who have no hope.”

The people at the Charlotte airport were glued to the television watching the Warrens because they saw something they rarely see: people mourning well. People with hope.

The Warrens didn’t deny their pain, but they showed their viewers and us that their pain doesn’t define them. What defines us takes place on the first Easter Sunday.

It’s the stuff of astonishing hope.

________

Copyright (c) 2013 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint" is a radio ministry of Prison Fellowship Ministries.

from BreakPoint Commentary · John Stonestreet via Kerux Sermon and Illustration Database suicidehope

A Moral 'right' To Die?

Philippians 1:21

The Pew Research Center has released results of a study on views of end of life medical treatment. Among the findings is how different faith groups view the morality of ending life.

A fourth of evangelicals believe a person has a moral right to suicide if he or she “is ready to die, living is now a burden” (25 percent) or if that person “is an extremely heavy burden on family” (24 percent).

When the situation is escalated to an incurable disease, 36 percent of white evangelicals believe a person has a moral right to suicide. If the patient “is in a great deal of pain” with “no hope of improvement,” the percentage increases to 42 percent.

Should we be surprised by these increasing numbers? Is it concerning that growing percentages of evangelicals (and every other religious category) view suicide as a moral right?

When I was a seminary student, I took a class on the ethics of life and death. One of my classmates made a presentation asserting that he would rather take his life than live through a difficult disease. He based his conclusion on the words of Philippians 1:21, “For to me, to live is Christ and to die is gain.”

My classmate rebuffed any attempts to be talked out of his view that his moral right -- even his biblical right -- was to take the supposed perspective of the apostle Paul and seek death in order to be united with Christ.

While the Pew Research Center did not equate the changing views of faith groups with the Pauline declaration of Philippians 1:21, I cannot help but think that is at least in the background. Is this what Paul meant? Did he really intend to encourage Christians to seek death over life in difficult circumstances?

Let’s consider what was happening in Paul’s life.

In Philippians 1:7, we see that Paul has been imprisoned. He is fighting for his own freedom (and possibly his life) in front of the Roman authorities. Even though Paul was a Roman citizen and may have spent some of his imprisonment in house arrest, the Roman authorities were still not known for making the lives of their prisoners as comfortable as possible. In fact, it is likely that Paul considered his own life to be at risk from the Roman government. His spirits are buoyed by the love and affection of the believers in Philippi (Philippians 1:3–11), but life is still hard.

Taken out of context, Philippians 1:21 seems to be Paul’s final desire for death in the face of his circumstances. But we need to take a closer look. He goes on to say, “But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose” (Philippians 1:22). Verse 22 puts Paul’s struggle in context. He knows that if he continues living he will be fruitful spreading the Gospel, but if his life ends he will be united with Christ.

We then read the following: “But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; yet to remain on in the flesh is more necessary for your sake. Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith, so that your proud confidence in me may abound in Christ Jesus through my coming to you again” (Philippians 1:23–26).

Paul sets aside his own personal desire to be united with Christ and sets his sights on living for the benefit of those he loves. He considers it to be more necessary that his sufferings continue for the sake of the Philippians so that they will progress in their faith.

Now let’s revisit the topic at hand. Do we have a moral right to suicide? The text most often employed to justify this right (Philippians 1:21) actually compels us to continue living for the sake of others. No matter how bad the circumstances are, our suffering can be beneficial for the faith of others.

Suicide is often considered an escape from the pain of this world. No one desires to endure an extended bout with a terminal illness. No one wants to be a burden on family. However, claiming a moral right to suicide does not take into account the biblical understanding of the value of life and how persevering in terrible circumstances can build the faith of others and advance the Gospel.

Depression and Black Dog Beliefs: What We Think Matters

Psalms 42

Clinical depression is a serious medical condition — and if you or a loved one suffers from it, you need to get help. Today, I want to talk about another aspect of depression: the role that our beliefs can play in our moods. As someone who’s suffered from depression, I can tell you, it’s complicated. In addition to infelicitous brain chemistry, it can also be a product of our personal circumstances and the beliefs through which we interpret those circumstances.

Let me be clear from the start: People can believe all the right things and it still might not be enough, as the tragic story of Matthew Warren illustrates. Why this is the case is something that we will not understand this side of eternity.

But this is not the same thing as saying that our beliefs are immaterial when it comes to depression and suicide. Therapists treating people for anxiety and depression often use what’s known as “cognitive behavioral therapy,” which starts from the assumption that the illnesses are due, in part, to “maladaptive thinking.”

Anyone who has struggled with depression knows what “maladaptive thinking” feels like: a “tape” of sorts running in your head filled with largely untrue messages of helplessness and hopelessness. Since people believe that what they think is true, the thoughts influence our actions and our moods. Overcoming depression requires turning the tape off, which is easier said than done.

If untrue thoughts play a role in depression, doesn’t it stand to reason that we should be concerned about the cultural messages and trends that can shape the content of those thoughts?

Obviously, brain chemistry and our personal history are more influential, but it would be unwise to ignore the impact of culture.

Case in point: at the recent Emmy Awards, comedian Sarah Silverman half-jokingly told the audience “we’re all just made of molecules and we’re all hurling through space right now.”

It’s hard to imagine a more succinct summary of the nihilism and materialism that dominates cultural discourse. Hardly a week goes by without a story telling us that “science” has found that qualities that make us human — love, altruism, the appreciation of beauty — are just molecules doing their thing in our heads.

This kind of thinking reduces human existence to, as Shakespeare famously put it, “a tale told by an idiot, full of sound and fury signifying nothing.” It makes “not to be,” to reference Shakespeare again, a reasonable response to the slings and arrows of outrageous fortune and the sea of troubles.

What it doesn’t do is give us a reason to choose life even in the midst of pain.

For that you need hope. A good friend of mine who also suffers from depression has taken to praying certain Psalms when he feels what Churchill called “the black dog on my shoulder.” For instance, such as Psalms 42 and 43 with their refrain “Why, my soul, are you downcast? Why so disturbed within me?“ and the Psalm which our Lord prayed on the cross, Psalm 22, which opens with the great cry of abandonment, “My God, my God, why have you forsaken me?”

He prays them because, while they do not deny the pain, they don’t let pain have the last word. We are told to “Hope in God; for I shall again praise him,” and also “I will live for the LORD; my descendants will serve you.”

This is what hope looks like. It’s the tape we all need running in our heads.

________

Copyright (c) 2014 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint" is a radio ministry of Prison Fellowship Ministries.

Lemmings Aren't As Dumb As You Think

Job 31:33

When a group of people is said to be like lemmings, we mean they are acting like a dumb herd and not thinking for themselves. Not just a dumb herd, but a suicidal one, rushing off a cliff to their oblivion. No one wants to be like that - not even lemmings, it turns out.

The bad reputation of lemmings originated in their tendency to have population spikes. When conditions are ripe, huge numbers of lemmings spread across the Scandinavian wilderness. After they eat up all the food in one area, they swarm into new areas.

The definitive public image was shaped by Walt Disney. Soon after their movie Bambi was a huge success they produced a series of feature-length nature documentaries. One of them was titled White Wilderness and starred lemmings. In an infamous scene, the lemmings reach the edge of a precipitous cliff and a voiceover tells us that “this is the last chance to turn back, yet over they go, casting themselves bodily out into space.” Their suicide reputation was effectively cast into stone.

The filmmakers took some liberties, however. They used a different country (Canada) and the wrong kind of lemming; Eskimos were paid $1 for each live lemming but they were brown lemmings instead of Scandinavian ones. And the lemmings did not march voluntarily off the cliff into the sea - a truck dumped them over. Once you know the sequence has been faked, it makes for rather awkward viewing. Several of the brown lemmings pause at the edge. One or two look like they are trying to turn back. They don’t want to be there at all. They don’t want to jump. It looks less like suicide and more like murder. They may just be rodents but they are not stupid. Think about that the next time someone says you are acting just like a lemming.

He Would Give Everything For One More Day With Her

George McGovern, one-time presidential candidate, wrote a book about his daughter Terry who died of alcoholism. In 1994 she was found frozen to death in a snow bank where she’d fallen in a drunken stupor.

After his daughter died, McGovern poured over Terry’s diaries and talked to her friends trying to figure out what she was thinking. He discovered that he was not as good a father as he thought he had been. While he was spending 18-hour days fighting for political causes, his daughter Terry was at home writing in her diary that she missed her daddy. But he probably didn’t miss her because he probably didn’t care about her.

As he reflected on this he wrote, “I’d give everything I have - and I mean everything - for one more afternoon with Terry. Just to tell her how much I love her and have one more of those happy times that we used to have all too infrequently.”

There are all kinds of things literally crying for our time. May God help us to use our time on what matters most. We need to nurture our relationship with God, nurture our relationship with our family, and build and establish loving relationships with the people around us.

The best use of life is love. The best expression of love is time.

from Kerux Sermon #22637 · Rev. Mark Murphy of Ypsilanti Free Methodist Church In Ypsilanti, Michigan via Kerux Sermon and Illustration Database fatherchildrearing

The 'Asphyxiation of Hope': Robin Williams, Suicide, and Depression

Acts 27:20

One of the world’s favorite comedians took his own life. It makes me very sad. But it also makes me determined to get the word out about clinical depression.

By now, you’ve probably heard about the shocking suicide of comedian and Oscar-winning actor Robin Williams.

Shocking, but if you know anything about suicide and Williams’ personal history, not entirely a surprise. Williams had been open about his problems with alcohol and drugs. What’s more, Williams had been, according to his publicist, “battling ‘severe depression.’”

Alcohol, drugs, depression, all of these are associated with suicide. And as psychiatrist Kay Redfield Jamison of Johns Hopkins writes in her book, “Night Falls Fast: Understanding Suicide,” the most common factor in suicide is mental illness, in particular “mood disorders” such as clinical depression and bipolar disorder.

Now, as somebody who has suffered from this myself over the years, I have to say it’s very important to be clear about what doctors mean by clinical depression. It is not being sad, even for extended periods of time. Sadness is part of the human condition. But clinical depression is a medical condition “which paralyzes all the otherwise vital forces that make us human,” leaving us with a life that is “bloodless” and “painless.”

In his book, “The Noonday Demon,” which chronicled his life with severe clinical depression, Andrew Solomon has written that the opposite of depression isn’t happiness, it’s vitality.

And as Jamison tells us, the presence of mood disorders not only makes it more likely that a person will attempt suicide, but also will incline them towards more “serious” efforts in that direction — that is, efforts that exhibit more forethought and planning.

Depressed people often self-medicate with alcohol and drugs, which, according to Jamison, “more often worsen [the pain]” and “undermine the individual’s willingness to seek out and receive good clinical care.” They also reduce inhibitions and increase risk-taking, thus reinforcing whatever tendencies toward self-destruction a person may possess.

A friend of mine told me that several times he’d seen Robin Williams attending Redeemer Presbyterian in New York City. Apparently Williams was looking for answers. Maybe he found them, and maybe he didn’t; but we serve a merciful God whose thoughts and ways are not our own.

I say this because tragic events over the past few years have reminded us that Christians are not immune to the scourge of suicide. Outstanding Christians such as Tony Dungy and Rick Warren have lost sons to suicide. As Warren and his wife, Kay, told Piers Morgan of CNN, they had talked their son Matthew off the proverbial ledge many times in his tragically-short life.

Like most of those left behind in the wake of suicide, they wondered if there was anything more they could have done, and concluded that the answer was “no.” As Warren told Morgan “If love could have kept my child alive, he’d be alive today, because he was incredibly loved.”

In the wake of Matthew Warren’s suicide, discussion about how churches deal with depression intensified. Christian leaders wrote about their own struggles with depression. And let me add my name and that of the colleague who helped me prepare this BreakPoint commentary to the list of those who struggle with depression.

If you or anyone you love suffers from depression, please get help. You can come to BreakPoint.org and click on this commentary and we’ll direct you to resources that can help.

Why some people ultimately succumb to what Christianity Today writer C. Michael Patton called “the asphyxiation of hope” and others don’t is something we just don’t know.

What we do know is that Christians are called to walk alongside those who suffer.

________

Copyright © 2014 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint" is a radio ministry of Prison Fellowship Ministries.

From Suicide To Euthanasia: Europe's Sinister Slide … and Ours?

Job 3:20

When does the right to suicide become an obligation to die? Once again, Europe is pushing the boundaries.

“If you were a psychiatrist and a chronically depressed patient told you he wanted to die, what would you do?” That’s the question Charles Lane of the Washington Post recently asked.

In the United States, at least for now, the answer would be to employ a combination of talk therapy and drugs to ease the patient’s pain and alleviate what psychiatrists call “suicidal ideation.” If necessary, you might consider hospitalizing your patient.

But in Belgium, as Lane tells readers, “you might prescribe this vulnerable, desperate person a fatal dose of sodium thiopental.”

As Lane tells readers, between 2007 and 2011, 100 people went to a clinic in Belgium seeking euthanasia. While most of them were clinically-depressed, not all of them were. Some of them were schizophrenic; others had Asperger’s Syndrome, a form of autism.

What happened in forty-eight of the cases was chilling: “The doctors, satisfied that [these] patients were in earnest, and that their conditions were ‘untreatable’ and ‘unbearable,’ offered them lethal injection; 35 went through with it.”

The same thing is happening next door in the Netherlands. A clinic there euthanized 11 people in 2012 whose “only complaint was being ‘tired of living.’”

Lane rightly characterizes this trend as “sinister.” Writing in the Journal of the American Medical Association, bioethicists Barron H. Lerner and Arthur L. Caplan said that the reports from the ironically-named “low countries,” “seem to validate concerns about where these practices might lead.”

To which Lane replied, “That’s putting it mildly.”

As he writes, “What’s noteworthy about euthanasia in Europe ... has been its tendency to expand, once the taboo against physician-aided death was breached in favor of more malleable concepts such as ‘patient autonomy.’”

And as Belgian law professor Étienne Montero has warned, “What is presented at first as a right is going to become a kind of obligation.”

I recently told you about the Third Reich’s euthanasia program code-named Aktion T-4. Between 1939 and 1940, as many as 70,000 disabled and sick people, whom the Nazis deemed “lives unworthy of life,” were exterminated — murdered — in psychiatric hospitals across the Reich.

Now, in case you’re wondering, I’m not saying that what’s happening in Europe today is the equivalent of Aktion T-4. In some important respects, however, it’s arguably worse.

Because while the Nazis killed schizophrenics and people with autism, I’m not aware of their killing people who were merely depressed or “tired of living.” Modern Europeans seem hell-bent on expanding the definition of a life unworthy of life.

What’s more, unlike 1940, there’s no real opposition. Hitler was forced to abandon Aktion T-4 because of the opposition of people like Lothar Kreyssig, a judge in Brandenburg and a member of the Confessing Church, and the Bishop of Munster, August Graf von Galen, who publically condemned the program in a series of sermons that were printed and disseminated.

These courageous acts roused public opinion against the program and resulted in a rare victory for human decency in the Third Reich.

Today, what Lane calls the “slide” toward euthanasia continues largely unabated — not only in Europe but in the U.S. as well. As Lerner and Caplan wrote, all this “should give us pause” about where the so-called “assisted dying” movement will lead.

And here’s a hint: you don’t need jackboots and brown shirts anymore to turn entire classes of people into lives unworthy of life.

________

RESOURCES

Europe’s sinister expansion of euthanasia

Charles Lane, Washington Post, August 19, 2015

Doctor-Assisted Suicide Is Unethical and Dangerous

Ira Byock, New York Times, October 6, 2014

“Euthanasia in Belgium: Safeguards and controls do not work” according to Professor Dr. Etienne Montero, Dean of the Faculty of Law, University of Namur, Belgium

Press release, Marketwatch.com, December 8, 2013

Eugenics and Not-So Ancient History: Opposing the Will of God

Eric Metaxas, BreakPoint.org, September 15, 2014

Lift Up Your Heads: Von Galen and the Third Reich

Chuck Colson, BreakPoint.org, January 25, 2011

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Copyright (c) 2015 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint" is a radio ministry of Prison Fellowship Ministries.

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[Original illustration at this number was a duplicate of HolwickID #22340]

from BreakPoint Commentary · Eric Metaxas via Kerux Sermon and Illustration Database suicide

Lethal Subjectivity: the Roots of Suicide As Autonomy

Job 3:20

Which has more value — human life, or human choice? And I’m not talking about abortion.

On September 11th, California lawmakers approved a measure, which if signed by Governor Jerry Brown, would make the Golden State the sixth state to legalize physician-assisted suicide.

The “End of Life Option Act” was modeled after neighboring Oregon’s law. The California Act gained political momentum with the story of Brittany Maynard, the 29-year-old Californian who moved to Oregon to end her life after a terminal diagnosis.

While Maynard’s parents and husband played an important role in getting the bill passed, there’s more here than misguided “compassion.” Physician-assisted suicide, like other bad ideas making their way through our culture, has been a long time in the making.

The California bill passed despite the opposition of disability-rights activists and concerns voiced by ethicists who fear “that low-income and under-insured patients would inevitably feel pressure from family members to end their own lives in some cases, when the cost of continued treatment would be astronomical compared with the cost of a few lethal pills.”

It passed because, in the words of supporter Mark Leno, who represents San Francisco, “It allows for individual liberty and freedom, [and] freedom of choice.”

Sound familiar? As the New York Times pointed out, Leno “compared the issue to gay marriage.” Of course he did. Behind the high-sounding rhetoric of “compassion” and “dignity,” both same-sex marriage and physician-assisted suicide are ultimately about the pursuit of personal autonomy and self-expression.

Someone who understands this all too well is Rosaria Butterfield. Butterfield is probably best-known for her extraordinary testimony: she went from being a partner in a committed lesbian relationship to being a pastor’s wife and home-schooling mom. She was also an academic: a tenured professor of English at Syracuse University specializing in feminist and “queer” theory.

On a recent appearance with me on the “Eric Metaxas Show,” Butterfield told me that this quest for personal autonomy and self-expression long predated the Sixties, the Sexual Revolution or even Sigmund Freud. Its roots stretch back to the late 18th and early 19th centuries and the rise of Romanticism.

As Butterfield wrote in her new book, “Openness Unhindered,” Romanticism “claimed that you know truth through the lens of your personal experience, and that no overriding or objective opposition can challenge the primal wisdom of someone’s subjective frame of intelligibility.”

Unchallengeable subjective experience as the basis of truth is how men and women went from being “made in God’s image with souls that will last forever to people whose sexual drives and gender identifications define them and liberate them and set them apart.”

But Romanticism did more than provide the basis for the modern idea of “sexual orientation.” It also put self-expression on a pedestal. And that self-expression could include suicide.

As Butterfield reminded me, the first great Romantic novel, “Young Werther” by Goethe, was a story about a man who kills himself as the ultimate form of self-expression, living life on his terms. It inspired copycat suicides all across Europe over 200 years ago.

While the people championing same-sex marriage and physician-assisted suicide probably haven’t read the novel or even know much about Romanticism, they are living out its precepts. When Justice Kennedy wrote about defining for oneself the “concept of existence, of meaning, of the universe, and of the mystery of human life,” it was straight out of the Romantic playbook. As events in California demonstrate, our enshrinement of “personal experience” has turned lethal.

________

Resources:

Rosaria Butterfield, The Eric Metaxas Show

podcast | September 11, 2015

Greasing the Slippery Slope: The Court, Autonomy, And Anything Goes

Eric Metaxas | BreakPoint.org | July 2, 2015

Always Care, Never Kill: The Dangers of Physician-Assisted Suicide

Eric Metaxas | BreakPoint.org | March 30, 2015

The Language of Assisted Suicide: Deception Instead of Dignity

John Stonestreet | BreakPoint.org | February 27, 2014

Four Problems with Physician-Assisted Suicide

Ryan Anderson | Heritage Foundation | March 30, 2015

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Copyright (c) 2015 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint" is a radio ministry of Prison Fellowship Ministries.

from BreakPoint Commentary · Eric Metaxas via Kerux Sermon and Illustration Database euthanasia

Pastor Who Dedicated Ministry To Suicide Prevention, Takes Own Life

Acts 27:20

Bill Lenz, a Wisconsin pastor who dedicated much of his life to suicide prevention, stunned family and friends when he tragically took his own life after a months-long struggle with depression. He was 60.

“With heavy hearts, we must share some devastating news. Our beloved Senior Pastor, Bill Lenz, passed away on the afternoon of Dec. 4, 2017. Bill had been suffering from depression for the last three months. He was seeing a counselor and doctor, and reaching out to friends for help in walking through this, but depression eventually claimed his life on Earth,” Christ the Rock Community Church in Menasha announced.

The church’s Executive Pastor Curt Drexler said in an interview with The Christian Post Tuesday that Lenz was sent on sabbatical after he revealed to elders and other ministry leaders that he had begun experiencing sudden panic attacks.

“Over the last three months, he had what he would have just called anxiety. He would have bouts where he would be close to panic attacks or he would have panic attacks. And it was just so mysterious for him because he had never dealt with anything related to that at all,” Drexler said. “It was troubling to him. ‘Like where did this come from.’”

It was also troubling, Drexler explains, because of who Lenz was — an optimistic suicide prevention advocate.

“Bill has always been an optimistic, faith-filled man and that’s how we’re gonna remember him. Christ the Rock was birthed out of a street ministry called Solid Rock and in those days our mission, we felt, and our calling was to simply share the Gospel with all who wanted to hear. But our audience often were individuals who were in trauma. They may have had any number of life-controlling issues — alcohol, drugs, certainly poverty, homelessness — but also suicide was one of those areas where we were deeply involved in,” Drexler said.

When the church decided to release Solid Rock as a parachurch organization it was converted to a suicide prevention outfit called Life Promotions. That organization is led by the late pastor’s brother, Bob Lenz, who speaks to about 500,000 teens and adults across North America annually at school assembly programs and faith-based outreaches and events spreading hope to combat suicide and other challenges.

“In those early days one of the first things we had was a suicide hotline for individuals who were feeling hopeless so that we could offer hope 24 hours a day, seven days a week. So that was in our legacy, it was in our roots and has always been true for us as a church, counseling here,” Drexler said.

“We have over 60 lay counselors here who are busy continuously. There’s a waiting list for people to get in, so this is at our heart being able to reach people where they’re at. Just as Christ accepts us we wanna accept them, and so this has been Bill’s heart. He led the way for this and in his private conversations with individuals who had reached out to him and individuals he had reached out to, this is what he was known for. That is why it is maddening to know that he in his darkest hour lost track of that hope,” he added.

Drexler said it was difficult for Lenz to open up about his struggles but even though he did, he never admitted to having suicidal thoughts.

“Obviously we’re all still in shock and in disbelief. We could put 100,000 names in front of us of people we think might have done something like this. Bill would have been at the bottom of that list,” he said. “That’s why we know it wasn’t Bill that made this choice but the condition that he was experiencing.”

While Lenz was slow to talk about his depression, Drexler said he opened up enough to his elders and those close to him in the church to get help.

“But he never led us into the darkest hours that he had. He would tell us he had these moments of anxiety. He would tell us that he had trouble sleeping, but we regularly asked if he had any self-destructive thoughts and he would always push that away as far as possible that, ‘no, of course not, I would never consider it,’” Drexler said.

“He wasn’t moping around ... he was depressed but we were not concerned because we were going out to lunch with him. We were doing things. I just spent a week hunting with him in South Dakota. And so he was doing normal activities. He wasn’t doing the stereotypical signatures that we would be looking for for someone who is suicidal,” the executive pastor continued.

Members of Christ the Rock Community Church, which attracts about 2,000 worshipers weekly gathered at the church to grieve and comfort each other.

“Oftentimes it’s possible, especially within the church, that we want to move on too quick to biblical truths and clichés about God’s sovereignty and so on, which are all true, but sometimes at the expense of really being able to deal with the grief as it really is. That’s what we want to give people an opportunity to do tonight. Just to love on one another and be the family that they are,” Drexler said of the meeting.

Members touched by Lenz’s ministry have been openly grieving the loss on the church’s Facebook page.

“Bill led me to Christ in 2012. After my own suicide attempt and battle with addiction, Bill preached to me about the hope and forgiveness offered in Jesus. Without Bill, I might not be here either. You will be greatly missed. Although I never expressed how much I owed to you, I’m looking forward to telling you all about it one day when I join you in the presence of our beautiful savior,” wrote Steven Worthey.

Ellen Margaret added: “My heart is so very heavy hearing this news. My tears won’t stop. He will be missed more than words can say. He was an amazing man, who was such a beautiful example of what it looks like to be a true Christ follower. His love of Christ was contagious whenever he preached. His messages were straight forward and filled with wisdom. My family is together and living with faith and hope because of this man. It was an honor knowing him. My prayers go out to all of his family. May God walk us all through such a devastating time. And I pray our CTR family will do ALL we can to move Bill’s vision for our church forward.”

Drexler said his pastor’s death has been a wake-up call for members of his leadership team to ensure they take time for self-care.

“The point about self-care is a wake-up call for anyone in ministry ... the house that needs the greatest painting is usually the painter, the plumber’s house usually has plumbing problems because we are all concerned about doing this for others and not ourselves,” he said.

“Mental illness is a very dark thing. And a very hard thing for people to understand. We deal with it on the peripheral, we’re not licensed individuals when it comes to these things just our practical experience. ... Bill felt great shame going through this, feeling somehow he was at fault which was really more a symptom of his situation than a cause,” he added.

Sin Paid Off For Hemingway

Luke 15:12

Writer Ernest Hemingway, whose novels The Sun Also Rises, For Whom the Bell Tolls, and A Farewell to Arms are an integral part of our American literature, was the son of devout Christian parents. His writing was forceful, action-packed, and often brutal but exhibited none of the belief his parents tried to instill in him. Hemingway professed a concern with “truth,” but his truth bore little resemblance to Christian principles modeled by his parents while he was growing up. Early in his life, he rejected these principles as irrelevant.

A letter from his mother written in 1920 illustrates how completely he had divorced himself from their beliefs: “Unless you, my son, Ernest, come to yourself, cease your lazy loafing and pleasure seeking...stop trading on your handsome face...and neglecting your duties to God and your Savior Jesus Christ...there is nothing for you but bankruptcy; you have overdrawn.”

Hemingway told a writer for Playboy magazine in 1956 that “What is immoral is what you feel bad after.” By his own standard, then, he was a man of unimpeachable morals — nothing made him feel bad. “People with different ideas about morality would call him a sinner,” the article continued, “and the wages of sin, they say, is death. Hemingway has cheated death time and time again to become a scarred and bearded American legend, a great white hunter, a husband of four wives, and a winner of Nobel and Pulitzer prizes...Sin has paid off for Hemingway.”

Ten years later, in a review of the book Papa Hemingway by A. E. Hotchner in the same magazine, the account of Hemingway’s life is a chronicle of repeated suicide attempts, paranoia, multiple affairs and marriages, and finally, on his return to his Ketchum, Idaho hideaway, his final — and successful — suicide attempt. How haunting and ironic the words written earlier about this man became. Ultimately sin did indeed pay off for Ernest Hemingway.

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From Bad Beginnings to Happy Endings, by Ed Young, (Nashville: Thomas Nelson Publ., 1994), pp. 9-10.

The So-Called “Deaths of Despair”: Why Americans Are Dying Younger and Younger

Acts 27:20

Years ago, Chuck Colson asked, “Where is the hope?” Too many Americans today have no answer, and it’s showing.

For the third year in a row, according to a November report from the Centers for Disease Control, American life expectancy dropped.

The last time this happened was a century ago, in the years 1915-1918, years marked by our entry into World War I and the outbreak of the “Spanish Flu” pandemic, which killed 675,000 Americans.

This time, neither war nor pestilence is behind the drop in life expectancy. The threats are not external, but internal.

The biggest factors behind the drop in life expectancy among Americans over the last three years are drug overdoses and suicides. In 2017, more than 70,000 Americans died from drug overdoses, and approximately 45,000 people intentionally took their own lives.

These deaths, along with alcohol-related deaths, have been dubbed “deaths of despair” by researchers Anne Case and Angus Deaton.

The “despair” referred to by Case and Deaton is largely economic, resulting from diminished job prospects and other personal disappointments. As Case put it, “Your family life has fallen apart, you don’t know your kids anymore, all the things you expected when you started out your life just haven’t happened at all.”

As a result, people, usually but not always men, turn to alcohol and drugs to ease their pain. An increasing number take their own lives.

Certainly, Case and Deaton’s explanation is partially true. But it doesn’t explain the 30-percent rise in suicide rates among 15-to-24 year-olds, who haven’t experienced these kinds of disappointments. Nor does material deprivation explain why the suicide rate among African Americans and Hispanics is only about a third that of white Americans despite being, on average, poorer.

Something else is going on. And it’s related to the word “despair.”

Chuck Colson and his friend Richard John Neuhaus used to remind people that despair is a sin. Now if you define “despair” as extreme sorrow or grief, then calling it a sin seems cruel and unfeeling.

But that’s not really what despair is. In the Christian view, despair is the opposite of hope. Thomas Aquinas wrote that despair “is due to a man’s failure to hope that he will share in the goodness of God.” For Aquinas, despair was more dangerous than even unbelief or hatred of God because “by hope we are called back from evils and induced to strive for what is good, and if hope is lost, men fall headlong into vices, and are taken away from good works.”

For Aquinas, “nothing is more execrable than despair. For he who despairs loses his constancy in the daily labors of this life, and what is worse, loses his constancy in the endeavor of faith.” As the sixth-century theologian Isidore of Seville put it, “to commit a crime is death to the soul; but to despair is to descend into hell.”

If there’s a better word than “Hell” to describe the despair we are seeing in so many American communities, I’m not aware of it.

Still the question remains, “What is the source of this despair?” The answer lies in Aquinas’ words “share in the goodness of God.” Put simply, Americans place their hope in the wrong thing.

I’m not only referring to those who kill themselves, whether deliberately or indirectly. They’re merely the most vulnerable victims of a worldview that has us, in Isaiah’s words, spending money on that which is not bread, and working for what doesn’t satisfy.

Their disappointment is more keenly felt than ours, but make no mistake, the expectations our culture imposes on us will ultimately end in death. If not physical death, spiritual death. We’re told to seek satisfaction from things that cannot ultimately satisfy us, such as sex, stuff, and self.

The results are what Aquinas would have predicted: a headlong fall into vice and away from seeking to do good. The most vulnerable among us wind up paying the ultimate price.

But to know Christ and His resurrection is to know hope. May we never hide that in a culture that needs it so desperately.

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Resources

“U.S. life expectancy declines again, a dismal trend not seen since World War I,” by Lenny Bernstein, Washington Post, November 29, 2018; .

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Copyright (c) 2018 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint" is a radio ministry of Prison Fellowship Ministries.

from BreakPoint Commentary · John Stonestreet with Roberto Rivera via Kerux Sermon and Illustration Database suicidehopelessnessalcoholism

How Actor Dean Jones Came To Christ

Luke 12:16

He had the boyish, all-American good looks that made him a favorite choice in Disney films such as The Love Bug. But his wholesome outer appearance belied a troubled personal life that led him to the foot of the cross and changed the course of his life.

Dean Jones, a native of Alabama, grew up in a Christian home and even attended Asbury College, a private Christian school in Kentucky founded in the Wesleyan-Holiness tradition. He failed to graduate, however, and ran from God, rejecting the faith of his family to pursue his own success in Hollywood.

He moved to California after trying his hand as a radio DJ and singer in his home state and serving in the Navy during the Korean War, according to The Hollywood Reporter.

His first small role was in Somebody Up There Likes Me (1956), starring Paul Newman, followed by appearances in many western-themed TV shows like Bonanza and Wagon Train. He also enjoyed a measure of early success on Broadway.

“The great privilege it has been to work with some of the most talented people on the face of the earth,” Jones told Christianity Today in 2009. “My first scene in a movie was with James Cagney, for goodness sakes. There I was, just out of the U.S. Navy without an acting lesson to my name. In walks Cagney and says ‘Walk to your mark and remember your lines.’ That’s all I’ve been doing for fifty years. You can’t take credit for blessings like that.”

Jones was noticed by Walt Disney in a sitcom, and Disney called the actor personally to recruit him for a role in That Darn Cat (1965), in which Jones played an FBI agent chasing robbers with feline help. When Disney called, he didn’t know Jones was allergic to cats.

The rising young star had everything the world could offer, but still felt unfulfilled. “It was a fast track life,” Jones said in a 1997 interview. “I was making $50,000 a week. I had the Ferraris and beautiful women and all the rest of what I thought would satisfy my life. And it was empty. Really empty.”

He thought the Hollywood lifestyle would bring the ultimate satisfaction, but it left him depressed and suicidal. Jones’ first marriage to Mae Inez Entwisle ended in divorce in 1970. He felt alienated from his two children from that marriage.

“He began to see life as a pointless exercise in futility, to be managed by copious amounts of alcohol and a parade of affairs,” the Washington Post noted.

Remarkably, God intervened and spoke to him one evening in a “divine visitation.” According to his autobiography, “Under Running Laughter,” the still small voice of the Lord told him his current lifestyle “will never satisfy you.”

Then a sobering thought entered his mind: Could I continue to deceive myself into believing that whatever vacuum existed within me would be filled in the future by more and bigger portions of that I’d consumed in the past?

Shortly after his encounter with God, a drunk-driving accident in Baja, Mexico nearly took his life. As he lay in the desert with 13 broken bones, bleeding profusely, and a concussion, he knew he faced a critical turning point.

A poem about a man running from God, “The Hound of Heaven,” played in his mind as a friend worked feverishly to keep him from bleeding to death, according to The Decatur Daily.

After Jones’ recovery, while rehearsing a play in New Jersey, he stood looking out a window and thought, one day I’m going to kill myself.

He got down on his knees and cried out to God: “I’ve done everything in this world I thought would make me happy and it doesn’t work. I have everything and I have nothing. I have no choice but to believe. If you don’t exist, then I’m a dead man.”

In an instant, Jones was born again, and the miserable, depressive moods that plagued him vanished, replaced by a profound peace and joy that flooded his heart.

The night he said ‘yes’ to the lord, everything changed. “The peace of Christ rolled over me like an ocean wave and I’ve never been the same,” he said in 1997.

After he came to Christ, Jones felt whole for the first time in his life. He began to work on restoring broken relationships, he found and married his second wife, Lory Patrick, and began looking for redemptive roles in film.

He came to a new awareness about the power of film in American cultural life, as he explained to Christianity Today in 2009: “Film and television have been partially responsible for the disconnect between our nation and our God. Dynamic but righteous entertainment can help reverse this trend.”

“Obviously, family entertainment brings families together. If there are positive results from the characters in the film not succumbing to perversion, anger and self-centeredness, the film lifts the quality of life for that family. If a new generation is brought up in an atmosphere filled with the triumph of goodness and mercy and life, then a new generation is better prepared to solve the problems of the real world.”

Jones also established a different set of criteria for his film roles. “First of all, I won’t blaspheme God. This immediately eliminates most scripts, but I see no reason, since I need all the help I can get, to encourage God to vacate the premises,” he told Christianity Today.

“The spirit of a film is decisive. With the least bit of discernment, you can figure what motivates a person, their business, the movie they produce or direct, or the character they play in it. The spirit of a character can be discerned and matched up against the Spirit of God. Is it a spirit of hope and love, or the result of their lives being a series of angry blasts and fears? I try and discern the spirit of a script — what does it do in the final analysis, what is its effect upon an audience, how will they react? Will they leave the theater anxious and angry, or will they see a way, as a result of what’s in the film, to attack the problems they face? In other words, does the movie produce good or evil? That’s the bottom line for me.”

Jones’ love for the Lord prompted him to adopt several foster children. He also founded the Christian Rescue Fund — an organization dedicated to rescuing persecuted Christians and Jews around the world.

American Life Expectancy Continues To Fall

Mark 12:30

According to a CDC report released in December, the life expectancy of Americans fell by about seven months in 2021, reaching the lowest point in two decades. Although researchers expected a major drop in the wake of COVID-19, many industrialized nations are seeing signs of recovery. The U.S., however, despite spending more on healthcare than any other country, continues a trend in the wrong direction. More importantly, while COVID-19 remains a leading cause of death in the U.S., deaths from cancer, diabetes, kidney disease, and drug overdoses increased over the last year.

In fact, even if the COVID death numbers are to be believed, this downward trend in the life expectancy of Americans predates the pandemic. In 2019, a report published in the Journal of the American Medical Association detailed U.S. life expectancy over the previous 60 years. “The general trend,” wrote Joel Achenbach in The Washington Post, was that “life expectancy improved a great deal for several decades, particularly in the 1970s, then slowed down, leveled off and finally reversed course after 2014, decreasing three years in a row.” The last time that life expectancy decreased three straight years in the United States was during World War I and the Spanish flu.

The spiral has continued since, as has the contributing factor of what are often called “deaths of despair.” In 2021, there were over 100,000 deaths from drug overdoses, an increase of 15% from the previous year. Deaths from suicide and liver disease also increased, the latter a symptom of the same kind of self-destructive behaviors increasingly taking the lives of young Americans. Ellen Meara, health policy professor at Dartmouth, told The Washington Post, “There’s something more fundamental about how people are feeling at some level. ... People are feeling worse about themselves and their futures, and that’s leading them to do things that are self-destructive.”

Despite our ever-advancing potential to deliver medicine to those who need it, Americans are increasingly lonely, purposeless, and prone to reckless behavior. The connection between mental and physical health is well documented, and Christians of all people should know the complex and inextricable links between body and spirit, as well as individual and community.

In this cultural moment, it should also be noted that such despair is taking hold at a time when we have almost unlimited access to fun, pleasure, and distraction. As G.K. Chesterton famously wrote in The Everlasting Man,

Pessimism is not in being tired of evil but in being tired of good. Despair does not lie in being weary of suffering, but in being weary of joy. It is when for some reason or other the good things in a society no longer work that the society begins to decline; when its food does not feed, when its cures do not cure, when its blessings refuse to bless.

Or as journalist Andrew Sullivan summed up in a piece written about the national opioid epidemic: “America, having pioneered the modern way of life, is now in the midst of trying to escape it.”

It may be that, faced as we are with decreasing life spans, a life of purposeful, selfless faithfulness could have an incredible impact. The greatest commandment, Jesus said, is to love God with our whole selves — hearts, souls, minds, and strength — and to love our neighbors as ourselves. As we obey, we turn both upward and outward. The upward turn both reveals and offers purpose. The outward turn offers a joy that is far better than momentary pleasures.

Of course, God never promises to preserve physical health. But hear the words of Solomon

Trust in the LORD with all your heart,

and do not lean on your own understanding.

In all your ways acknowledge him,

and he will make straight your paths.

Be not wise in your own eyes;

fear the LORD, and turn away from evil.

It will be healing to your flesh

and refreshment to your bones.

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Copyright (c) 2023 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint" is a radio ministry of Prison Fellowship Ministries.

from BreakPoint Commentary · John Stonestreet & Kasey Leander via Kerux Sermon and Illustration Database despair

The Epidemic of Despair

Mark 8:35

In a viral post back in July, entrepreneur Robert Sterling described what many people feel

There is something deeply unwell in our society right now. ... I’m sure social media, economic malaise, Covid lockdowns, fentanyl, and every other reason we hear about factor into it.

Yet, all these reasons, he continued, “in aggregate, still feel insufficient.” Something “metaphysical,” seems to have shifted.

A Breakpoint commentary in April described the mental health crisis of American teens, especially teenage girls. As The New York Times reported, “Nearly three in five teenage girls felt persistent sadness in 2021 ... and one in three girls seriously considered attempting suicide.” Boys aren’t doing much better, with so-called “deaths of despair” at an all-time high among the male population.

This widespread mental instability has culturewide consequences. In a recent documentary, filmmaker Christopher Rufo diagnosed what he calls our “Cluster B Society.” The rise of “woke” ideology and cancel culture, he argued, corresponds with the explosion of psychopathologies like narcissism and borderline personality disorder. These “disorders of the self,” Rufo explains, wreck relationships and lead to profound social dysfunction. When they become “formalized and entrenched” in “human resource departments, government policies, cultural institutions, and civil rights law,” they lead to precisely the kinds of extremism and emotional instability that infects politics today, especially among the young.

What is this “metaphysical shift,” this feature of modern society, that is driving so many people into despair? Writing for the Institute for Family Studies, University of Virginia sociologist Joseph Davis argues that our mental health crisis is the end of a long process that began well before the iPhone, social media, or fentanyl. The seeds of despair and derangement, he thinks, were sown when people stopped looking to timeless institutions and transcendent realities to give their lives meaning, and instead turned inward for answers.

Davis cites Jennifer Breheny Wallace, who in her book Never Enough notes that even successful and privileged young people often say they feel “utterly vacant inside.” The reason they are looking inward for meaning is because they’ve been taught for decades now, by everyone from Disney and Oprah to pop stars and professors, to reject external sources of meaning like God, family, or country. “Their truth” is found within, while external sources of authority are oppressive and stifle authentic individuality.

As a result, Davis argues, “the public frameworks that gave life direction and meaning — prescribed roles, rites of passage, compelling life scripts, stable occupational trajectories — continue to fade away.” That’s why, as he puts it,

We feel empty, inadequate, and adrift because we have been thrown back on ourselves, forced to face the challenge — at younger and younger ages — of trying to establish an identity, make commitments, live with conviction, desire life, and find meaning without the very sources that make these things possible in the first place.

As theologian Carl Trueman demonstrated in his book The Rise and Triumph of the Modern Self, the idea that life’s greatest meaning comes from within and from there we express our authentic identity is a recent development. Our ancestors looked beyond self, to external sources of authority. In our culture of expressive individualists, many people are finding themselves, to paraphrase Friedrich Nietzsche, unchained from a sun.

Writing of the death of God in his famous Parable of the Madman, Nietzsche accurately predicted the chaos to come but also noted that people in his day could not realize the implications of doing away with fixed, transcendent meaning. “I have come too early,” says the Madman. “This tremendous event is still on its way, still wandering; it has not yet reached the ears of men.”

Perhaps today, in the ruins of the institutions, traditions, churches, families, and cultures once tied to belief in an unchanging God, Nietzsche’s prophecy has come true. We are adrift with only ourselves as gods. If the statistics are accurate, more and more people are finding this intolerable.

We were never meant to invent meaning for ourselves. The demands of our hyper-individualistic society feel unbearable because they’re unreasonable. We put the weight of defining the world on our shoulders, and it’s heavier than we ever imagined. The self is not big enough to define the truth.

This means that solving our mental health crisis will take much more than cutbacks on social media or crackdowns on opioids (though these are good ideas). It will take a return to older, less individualistic sources of identity and a willingness to stop treating “be yourself” or “you do you” as some kind of profound wisdom.

This Breakpoint was co-authored by Shane Morris. To help us share Breakpoint with others, leave a review on your favorite podcast app. For more resources to live like a Christian in this cultural moment, go to breakpoint.org.

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Copyright (c) 2023 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint" is a radio ministry of Prison Fellowship Ministries.

What Will You Do With Your Daniel Scar?

Acts 27:20

Today, I did something I’ve never done before at a funeral. Something so ill-advised that pastoral care professors reading this likely will flinch on hearing it. Something that’s the wrong thing except when it is suddenly very necessary. I told part of my own story to a crowd of people I never had met to help them hear what else I needed to say about their grief.

That’s not what I intended to do when I walked into the chapel for the noon service today. But when I looked out over the sea of about 100 pained faces filling the room, and as I listened to the stories of four eulogists, I knew I needed to change my plans.

Daniel was 43 years old. No spouse or partner, but he was the beloved son, brother and uncle to adoring family members. He was a man’s man — big, loud, full of life, loved to hunt and fish and be outdoors. He brought joy to everyone around him.

But beneath that public persona, Daniel didn’t think his life mattered. The pain led him to take his own life.

That’s how I came to be standing in front of this crowd of strangers where men were weeping so hard they couldn’t see. I looked out over the crowd and realized there are only a few times among the hundreds of funerals I’ve officiated I’ve ever seen so much raw emotion.

And here I was — a stranger — asked to bring words of hope and comfort. I fretted about this through three songs and four eulogists before it was my turn to stand and deliver a message. I had spoken briefly at the beginning, setting the stage for why we were gathered here and reminding everyone this is not the way life is supposed to be, that mothers shouldn’t have to bury their children, that a beautiful life should not be cut in half.

People nodded in agreement as I spoke those words.

The four eulogists all were superb — and brief — in what they said. They told the kinds of stories grieving people needed to hear. Stories about Daniel, not about themselves. Funny stories, poignant stories, memories.

The last of them told one story that captivated my attention. She grew up with Daniel and said he was her first true friend as a child. She was as much a girlie girl as he was a manly man even as a child, she said. So when one day Daniel wanted to show her a hatchet, she had no idea what a hatchet could do.

You can see where this is going, right? I listened and did a quick visual inventory; the speaker appeared to have all her limbs intact. Sure enough, there was a mishap that day, though, and the speaker nearly lost a finger in Daniel’s hatchet demonstration, she said, holding up one hand as evidence.

“Now I have a Daniel scar,” she said tearfully.

My mind was racing. I knew I needed to pick up that theme when I spoke next. That was too good to let go.

When I rose, I took off my suit jacket, laid it on the small pew behind me and approached the podium. “You don’t know me, and I don’t know you,” I began. “But we share a common story.”

“Depression is a disease that tells you lies. It tells you you are not worthy, your life doesn’t matter, that the world would be better off without you in it,” I said. “I know because, like Daniel, I’ve been there and still am there some days. And based on statistics, at least a few of you in this room today know exactly what I’m talking about. You have been there too. Maybe you’re there today.”

By this point, I was unbuttoning my right shirt sleeve and rolling it up to my bicep to reveal the semicolon tattoo there. “This is my Daniel scar,” I continued. “This is a reminder that seven years ago I thought the world would be better off without me in it. The pain was too great.

“The thing about depression is it often afflicts people who you have no idea could be depressed. People like me, an extreme extrovert. People like Daniel, who was the joy of your lives.”

Heads were nodding all across the room. Tears were flowing. Tissues were being passed.

I briefly explained the meaning of the semicolon as an alternative view when you think life has placed a period at the end of your story. Change the period to a semicolon and realize your story is not over. There’s more to your story.

“There may be some of you here today who believe the world would be better off without you in it,” I said. “But I want you to see this room full of people who will tell you a different story. You are loved. Your life matters. You are needed.”

I also reassured everyone there they were not to blame for Daniel’s death. Whatever they thought they could have done, whenever they could have called, whatever they could have said, they had to let it go. Blaming yourself for someone else’s self-inflicted death is a burden you don’t need to carry.

Honestly, I’ve never cried so much delivering a funeral message as I did today. Somehow, with these people in this moment, this was personal. I needed to speak a word of gospel hope, and I needed these strangers to trust I was not some passthrough preacher who didn’t know what he was talking about.

I needed them to know I had some skin in the game.

“Here’s the point,” I continued. “Everyone here today now has a Daniel scar. And you’ve got to decide whether that scar is going to make you better or bitter. You’ve got to decide whether you’ll be angry or you’ll be challenged to live your life in a more beautiful way.”

Then I was able to declare the message of hope of the gospel: “The Bible teaches us there is nothing that can separate us from the love of God, neither famine nor war nor principalities nor powers ... or depression. Nothing we do can separate us from the love of God.”

And from there I was able to share the gospel hope of Christ’s resurrection from the dead, of his promise that where he has gone, there we also may be, that though we appear dead we will yet live, that Jesus is the resurrection and the life. I was able to speak the words of the Apostle Paul that this mortal body must give way to the immortal body. It may look like death has won the day, I said, but it has not. Jesus Christ has defeated death.

After the message, I took my place beside the open casket as friends and family passed by to pay their respects one last time. Never ever in 20 years of officiating funerals have I had so many people stop to whisper a word to me as they passed by. Several held up fingers, wrists, arms to show me their semicolon tattoos. “I have one too,” they whispered knowingly.

And one man gave the greatest compliment I’ve ever received at a funeral: “I don’t know you, but I’ll never forget you and what you said today.”

Maybe this is just one of those had-to-be there moments. Perhaps the emotion of this day can’t be transferred in writing. But this one message speaks to us all: We all have Daniel scars.

We all carry wounds and remembrances of near-misses and tragedies and pain and sorrow that shape who we are. And we have a choice about how to tell that story. We can hide our pain under a shirt and coat and pretend it isn’t there, or we can let those who are struggling know they are not alone.

________

Mark Wingfield serves as executive director and publisher of Baptist News Global.

When They've Heard It All Before

Job 3:26

In his sermon "Finding God in a Busy World," John Killinger concludes his message on prayer and solitude with this story:

"I was in Brooklyn Heights some months ago to visit the church where one of the greatest Congregationalist ministers had once preached, the great Henry Ward Beecher. In the evening, I walked with one of my hosts along the promenade that overlooks Manhattan. ... She talked about her life when she had arrived there several years before. Her husband had left her, and she was having difficulties with her only child, a daughter. She had come to this place at night thinking she could not go on. She hadn't wanted to take her life, but she didn't know how she could go on in the pain and the agony she was feeling.

"She said she sat on one of the benches and looked across the bay at the city. She stared out at Liberty Island in the distance, and she watched the tugboats as they moved in and out of the bay. She sat, and she sat. The longer she sat, she said, the more her life seemed to be invested with a kind of quietness that came over her like a spirit.

"Down deep she began to feel peaceful again. She said she felt somehow that God was very near to her, as if she could almost reach out and touch God. Better yet, she didn't need to reach out. God was touching her. She felt whole and complete and healed as she sat there that evening. It became a turning point in her life.

"'Since then,' she said, 'whenever I feel under pressure at my job or from any personal problems, I come down here and sit on this very bench. I'm quiet; I feel it all over again, and everything is all right.'

"'Be still and know that I am God.'

"When we know that, everything is all right."

*

[see #3957 for original article on preaching with illustrations]

from Online Leadership Journal (America Online) · Craig Brian Larson via Kerux Sermon and Illustration Database peacecontentmentsuicide

How We Die

God surprises us in dark places.

One of the saddest essays I have ever read appeared in the New Yorker in May 1995, written by a young man, Andrew Solomon, who was coming to terms with his mother’s death. She had been battling cancer -- and lost. The week she was diagnosed with it, she announced that she was going to kill herself.

And she did, less than two years later. She picked the day (June 19, 1991) and the outfit (her nightgown with pink roses), and following the step-by-step instructions published in “Let Me Die Before I Wake” (“a less explicit precursor of Derek Humphrey’s Final Exit”), she began the preliminary steps for “self-deliverance.” She took the antiemetics followed with a light snack. The Hemlock Society recommends having a plastic bag (and a taut rubber band) on hand as well. Step 11 of a manual published by ergo! (the Euthanasia Research and Guidance Organization, started by Humphrey when he left the Hemlock Society in 1992) suggests that, in the event the pills don’t do it: “Place the plastic bag (or bags) over the head and draw the elastic bands over the bag, securing it firmly around the adam’s apple area. There must be no leaks.”

After tea and an English muffin, Mrs. Solomon nestled into her bed, and, as her family gathered around her, she spilled some 40 Seconal tablets onto her bedspread, scooped them, and like a “virtuoso” swallowed them all, “two or three at a time.”

“Surely this is better than your seeing me screaming in a hospital bed,” she said. For the subsequent 45 minutes of her final moments of consciousness, she said all those things that a wife and mother longs to say. And she said this: “I’m sad today. I’m sad to be going... .”

Her son wrote in retrospect: “Euthanasia is a legitimate way to die, and at its best it is full of dignity. But it is still suicide, and suicide is the saddest thing in the world.” He concluded, “How we die is, in fact, the least of it.... But when we die -- this is a powerful business.”

My father, like Mrs. Solomon, also had cancer and began his rapid decline last August. We thought the prostate cancer had been eradicated two years earlier when he had undergone surgery. In fact, my family and I were far more concerned about his other health problems -- emphysema and heart fibrillations. My father heroically battled through each day as these ailments conspired against him. So it took my sisters, my brother, my mother, and me by surprise when it became clear that the cancer, not the spasmodic heart or damaged lungs, would be the death of him.

In mid-August he posted this, his last E-mail message, addressed to my husband:

Date: Aug 15, 1995

Subj.: The Power of Prayer

Dear Bob: your prayers must have done it. Last nite i couldnt get in or out of bed without help. at 5 i woke up in wet sheets that were soaked from sweat. my pain was relieved almost entirely. it wont stay away but this is ok. thank you for your prayers. love, dad.

We did pray -- all the time -- for my dad. We didn’t know how to pray or what to pray for, but we rejoiced with him that day when his pain melted away into a bundle of wet sheets. But I knew, as my father did, that despite all the prayers in heaven and on earth, his pain would come back.

And it did. But in the course of these last weeks of his life, my father made a choice in the same way Mrs. Solomon made her choice. Apart from the bright yellow “Do Not Resuscitate” orders pasted indecorously on his bedroom wall for any and all to see, my father surrendered his dying into the hands of God, and we did, too.

The idea of “physician-assisted suicide” never entered his mind. So we waited and watched as he slowly left us: he stopped coming out to the kitchen table for meals; he stopped sitting up in his bed for meals; then he stopped eating altogether; then he stopped drinking. We saw him move from emotional connection to this life into quiescent assurance of his eternal destination, which gave way to paranoiac agitation, which gave way to delirium, to incoherence, and finally, silence.

He suffered. And we suffered, too. But neither he, nor we, took back that choice to let God have his way in this death, even when the pain and sense of powerlessness were so acute that we pondered the strangeness of God’s way of doing things.

Mrs. Solomon’s son explains in his essay that her intention to kill herself did not arise out of the desire to alleviate her symptoms (“she scarcely had any symptoms”). But rather, it was her way of “expressing a sense of outrage at the indignity of what lay ahead and a profound fear of losing control of her own life.” He said, “It was as though she wanted vengeance for the snub she had received from nature: if her life could not be as exquisite as it had been, she would have no more of it.... ‘I’m already dead,’ she said as she lay in her hospital bed. ‘What’s here for you to love?’ “

There are indignities that are inherent in the dying process, Mrs. Solomon is right about that. As the body weakens, functions that were once automatic suddenly become heroic. It is natural to want to avoid being reduced to these painfully humiliating exercises.

[Author talks about the humiliation her Christian father went through...]

If you have never tried it or helped someone else through it, you cannot begin to imagine how difficult it is to kill yourself,” wrote Andrew Solomon. But he adds, “We were among the lucky ones; we did not have to resort to plastic bags, or to watch my mother vomit over herself. It was that ideal death which plays out in Hemlock Society publications: the gentle, easeful death.”

After Mrs. Solomon had lapsed into unconsciousness, it came down to Andrew and his brother and father checking in intermittently to see if she was still breathing. “Her breathing sometimes seemed slower, but it was hard to tell,” he writes. “The discipline of not doing is usually more difficult than the discipline of doing, and of all the not I have confronted, the most painful was the not waking my mother as she slid by slow degrees from sleep to death.... In that room with her, I maintained a kind of empty silence, and wondered what stage of dying she had reached.”

There was no turning back for the Solomons. Mrs. Solomon had made her choice.

“Just after midnight,” he continues, “my brother, the most restrained and most reasonable of us, went to check and found that the breathing had stopped.”

It took five hours, from the moment Mrs. Solomon scooped up and swallowed the pills to the moment when her heart beat for the last time.

My father’s joyful acquiescence in response to his heavenly vision was interrupted when his pain management moved to a new level. He could no longer tolerate the pain with Vicodan only. It was time to introduce MS Contin -- morphine. By the end of the first week of the new drug, my father’s behavior was dramatically altered. He woke up in the middle of the night another time, this time panic-stricken that he did not have enough oxygen. He wanted to call 911, which we as family had all agreed not to do under any circumstances, since, presumably, they would be compelled to begin heroic life-preserving measures -- probably by putting him on a respirator -- which contradicted his own desires. (We would call hospice instead, in the event of an emergency.) My bedridden, frail father, who under normal circumstances at this stage couldn’t brush his own teeth, wrestled my poor mother for the phone and dialed 911.

Despite all apprehensions, my mother sang praises for the arrival of the paramedics, who immediately sedated my father (and, thankfully, didn’t put him on a respirator).

“The diagnosis is clear,” wrote my brother-in-law (a doctor) over the Internet the next day to all the family. “Delirium.”

He said that the disorientation and hallucinations, the “waxing and waning sensorium,” were the classic hallmarks of delirium. He said adjusting medication and “maintaining oxygenation” will help, but that some degree of delirium would probably continue. “There will be times of relative lucidity, though these times will be fewer and farther between as time goes on.”

There was no turning back. My father had made his choice.

One of the last devotions I had shared with my father comforted him and me, too: “He will swallow up death in victory; and the Lord God will wipe away tears from off all faces -- there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain.”

A friend of Andrew Solomon’s, who had also “assisted” in a loved one’s suicide, told him, “It is a relationship that is not natural ... you scar forever.” But Solomon still concluded that in the light of the “simple logic of euthanasia in action,” with its “comfort and control,” it “astonished” him “how many people die by other means.”

The “other means” had the better of my father. We could not choose the day of his dying -- my plane reservations missed it by two days. And he had no clue what outfit he had on. There were moments when we all cried, and even laughed (what else could we do?) at what had become of this once unstoppable force of personality. We were cutting his T-shirts up the back at the end, to get them off and on him.

Euthanasia is logical, if comfort and control and a certain kind of “dignity” -- the hallmark of the American psyche -- form the defining paradigm of life. But when we seize that kind of control we are reduced to the outermost limits of human imaginings, which does not promise much.

Understandably, it is scary to relinquish control -- it takes us places where we may not want to go, like bedroom floors, on our knees, crawling around, groping for oxygen. But God comes to us in those places. In fact, more often than not in those places is where he resides, and sometimes it takes our going there to find him. He surprises us there: he may take us to an imaginary dock to pull in the boat -- or he may take us to the outskirts of heaven! Sometimes it is only in the dark places where our eyes can see him for who he is.

We are still left to wonder why death must be preceded by so many twists and turns before finally having its way with us. But in all the wondering, when we surrender how we die into the hands of the One who gave us life, we are freed from the limitation of human definitions of dignity, and worthiness, and beauty, and quality of life.

At one of the many crises we experienced in my father’s decline, I felt utterly helpless, powerless, and cut off (living a thousand miles away did not help). I wrote in my journal this prayer: What can I give him now? It is only You he needs -- only You can meet him where he is right now. That he would see You, even in the midst of his pain, that he could behold Your beauty in these dark moments, that is my deepest prayer for him now.

The Lord answered those prayers, in ways I did not expect or was prepared for. My father was right when he wrote that last E-mail to my husband: There is power in prayer. And my father’s assurance of that spoke prophetically about what would be required of us all to get through this passage. There is power, but not control.

Mrs. Solomon’s death and her son’s grief carry all the sadness that a human breast can bear. My father’s death does, too. Andrew Solomon is right: When we die is “a powerful business.” But still, most of us, despite the conveniences of euthanasia, do not make that choice.

But how we die -- “the least of it,” in Solomon’s words -- makes all the difference in my mind. For the “night is far spent, the day is at hand” and when we awake we shall “be satisfied with thy likeness.” How we die, with all its anguish, can be like “the light of the morning ... even a morning without clouds.”

________

Copyright (c) 1996 Christianity Today, Inc./CHRISTIANITY TODAY Magazine, Volume 40, No. 4, page 34

Is Death A Right?

Job 3:20

What begins as a right can soon become an obligation.

A recent court decision has vindicated the suicide-rights movement and thus put in jeopardy the lives of the sick, the elderly, the disabled, and the poor. On March 6 of this year the Ninth Circuit Court of Appeals struck down the state of Washington's ban on physician-assisted suicide. Judge Stephen Reinhardt, writing for the majority, declared there is a constitutional right for the "competent, terminally ill" to take their lives with a physician's help.

This momentous court decision makes expansive use of the Supreme Court's abortion rulings to establish a constitutional right for some citizens to have themselves killed. It effectively reduced the terminally ill to the same legal status that Roe imposed on the unborn. Thus the poison of legalized abortion continues to seep through the body politic as inexorably as Dr. Jack Kevorkian's carbon monoxide.

The majority opinion for this case abounds with cavalier and arrogant assertions. Notably, it dismisses the importance of the crucial ethical distinction between direct killing and actions that allow people to die, such as withdrawal of treatment. It reversed a previous appeals-court decision that wisely declared that the state has a valid interest "in not having physicians in the role of killers of their patients."

The Ninth Circuit Court of Appeals was not perturbed by the Dutch practice of assisted suicide and euthanasia that has widened to include a large number of nonconsenting clients. This is not really surprising. Though the decision claimed to vindicate the "liberty interest" of "terminally ill, competent adults who wish to hasten their own deaths," it explicitly envisions making "assisted suicide [sic]" available to noncompetent persons.

In his dissenting opinion, Judge Robert Beezer hit the nail on the head: "If physician-assisted suicide for mentally competent, terminally ill adults is made a constitutional right, voluntary euthanasia for weaker patients, unable to self-terminate, will soon follow. After voluntary euthanasia, it is but a short step to a 'substituted judgment' or 'best interests' analysis for terminally ill patients who have not yet expressed their constitutionally sanctioned desire to be dispatched from this world. This is the sure and inevitable path, as the Dutch experience has amply demonstrated. It is not a path I would start down." Tragically, the Reinhardt majority concluded otherwise. And in a similar case a month later, the Second Court of Appeals struck down a New York State law that proscribed physician-assisted suicide.

Two tacit assumptions drive the suicide-rights movement: (1) that the individual's autonomy is paramount, to the exclusion of other important values; and (2) that suffering is a purely negative experience to be avoided by any means.

RIGHT TO CHOOSE, RIGHT TO DIE

The first hidden engine that drives the assisted-suicide cause is embedded in the ambiguous expressions "right to choose" and "right to die." This latter slogan first won currency in the legal debate over the patient's right to refuse unwanted treatment. But now the assisted-suicide movement uses "right to die" language to include active measures to terminate life. Underlying these catch phrases is the assumption that the individual's self- determination is sovereign, severed from the realities of truth and responsibility.

Valuing the worth of the individual is a supreme achievement of Western culture influenced by the Greek philosophical and Judeo-Christian traditions. The human person, created in God's image, has an incomparable dignity that gives rise to rights and responsibilities. Safeguarding these rights and promoting corresponding responsibilities are the hallmarks of a just society.

However, as Mary Ann Glendon, professor of law at Harvard, has pointed out in "Rights Talk," a hyper-rights rhetoric has taken hold in our society, leading to a radical individualism crowding out other fundamental values: that humans are essentially social, and that as individuals we have responsibilities to others. American rights rhetoric renders "extraordinary homage to independence and self-sufficiency, based on an image of the rights-bearer as a self-determining, unencumbered individual, a being connected to others only by choice" (p. 48). Our rights-talk recognizes the immediate and "personal dimensions of a problem, while it regularly neglects the moral, the long-term, and the social implications" (p. 171).

The ideal of total self-sufficiency, a radical version of individual autonomy, has become normative. Dependency is implicitly viewed as something to be avoided in oneself and disdained in others. Professor Glendon remarks: "By exalting autonomy to the degree we do, we systematically slight the very young, the severely ill or disabled, the frail elderly, as well as those who care for them" (p. 74).

The modern tradition of natural rights has repudiated the idea of the human person as "naturally" situated within and constituted through relationships of care and dependency. John Stuart Mill extended the domain of individual sovereignty, and he did so by virtue of a right: "the independence of the individual is, of right, absolute." Mill considered that interference with individual freedom was justified only to prevent harm to others. This principle has had a major impact on American jurisprudence, evolving into the right to privacy that served as the basis for Roe v. Wade. It also powers the suicide-rights movement.

This notion of the isolated, self-sufficient individual endowed with the right to privacy is a fiction. The radical rights rhetoric promotes an ethical relativism that destroys the common bonds necessary for maintaining human dignity and social order. Human beings are not isolated monads. We urgently need to retrieve in our rights discourse a sense of the person situated within, and partially constituted by, relationship with others. The movement to legalize assisted suicide plays on the pernicious separation between private and public morality that corrodes our society. Physician- assisted suicide is presented as a private affair between two consenting adults. Proponents thus artificially isolate assisted suicide from the social context in which physician and patient operate. But the taking of life is never simply a private affair.

Radical autonomy is a deadly deception. Proponents of mercy killing argue for the right of mentally competent, terminally ill adults to receive a physician's assistance to commit suicide. The reality is that such autonomous requests will be subtly or not so subtly influenced by others.

A telling example of how easily the right to die can change into the duty to die appeared in a letter published in the Santa Rosa (Calif.) "Press Democrat" (Sept. 14, 1993) from an 84-year-old woman who had been living with her daughter for 20 years. "Everything went fine for many years," the woman wrote, "but when I started to lose my hearing about three years ago, it irritated my daughter.... She began to question me about my financial matters and apparently feels I won't leave much of an estate for her.... She became very rude to me.... Then suddenly, one evening, my daughter said very cautiously she thought it was o.k. for older people to commit suicide if they cannot take care of themselves." After recounting the ways her daughter reinforced this message, the woman commented: "So here I sit, day after day, knowing what I am expected to do when I need a little help."

IT'S A SIN TO SUFFER

The second hidden engine that drives the suicide-rights movement is embedded in the catch phrase "the right not to have to suffer." Implicit is the unexamined estimation that suffering is an unmitigated evil to be avoided at all costs.

Elizabeth Kubler-Ross drew attention to the denial of death in her book about the stages of death and dying. But there has been at work in our society a more pervasive and portentous avoidance of the distinctly human experience of suffering. Amid cultural uncertainty about good and evil, suffering has come to be viewed as a secular equivalent of sin, from which we need to be saved.

There is an important distinction to be made in the use of the terms suffering and pain. Pain typically refers to a bodily sensation. Pain results from physical symptoms that usually have an objective basis, and it serves as a useful signal system.

The undertreatment of pain is a widespread failure of current medical practice, and there is clearly a need to enhance relief for the chronically and terminally ill. Sheer physical pain, however, seems not to be the primary reason people seek mercy killing. There is a high correlation between depression and the wish to commit suicide. Contrary to what many believe, the vast majority of individuals who are terminally ill or facing severe pain or disability are not suicidal. When the terminally ill receive appropriate treatment for depression, they usually abandon the wish to commit suicide. Perhaps the real issue is not pain, but our attitude toward suffering.

In contrast to pain, suffering refers to a more deeply personal experience that may or may not be concomitant with physical pain. French Catholic philosopher Gabriel Marcel's observation is useful here: suffering is a mystery and not merely a problem. It has physical, psychological, social, and spiritual aspects. Ultimately, the suffering in each of our lives is intensely personal, the depths of which we have trouble articulating or fully understanding. Eric Cassell expresses it succinctly: "Suffering is a consequence of personhood -- bodies do not suffer, persons do."

Our society has found any sort of suffering increasingly difficult to bear, since it imperils our ideal of self-mastery and control, our pretense of self-sufficiency. However, the flights from suffering only intensify the private anguish. Suffering individuals feel isolated and stigmatized. The message in our society is that if you aren't "up," if you don't feel good, then you are an embarrassment and should have the decency to remove yourself.

In the last century, utilitarian philosopher and economist Jeremy Bentham formulated what has now become an operational understanding of human beings in consumer society. He held that people are basically motivated to maximize pleasure and minimize pain. Media images of human life that emanate from Hollywood studios and Madison Avenue typically perform a spiritual lobotomy on their human representations. This materialist and hedonist view of life views the experience of suffering in purely negative terms. In this climate, assisted suicide is seen as a quick fix to eliminate suffering.

Christian faith responds to the universal human experience of pain and suffering in a twofold manner. First, there is a humanitarian, and Christian, imperative to relieve pain and console the suffering. Second, there is the conviction that suffering assumes redemptive and intercessory value in the light of the saving mystery of Christ's cross and resurrection. In the Cross Christ has won salvation for sinful humanity through his atoning death. In following Christ's injunction to "take up [your] cross daily and follow me," our own personal and corporate sufferings are transformed.

Christians echo the prayer of Paul: "That I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that if possible I may attain the resurrection from the dead" (Phil. 3:10, RSV). The Letter to the Hebrews teaches us that Christ was made "perfect through sufferings," and that "because [Jesus] himself was tested by what he suffered, he is able to help those who are being tested" (Heb. 2:10, 18, NRSV). Christian faith gives meaning to our sufferings and strength to endure them and turn them into a source of spiritual good. The conviction that suffering can assume redemptive value needs to be preached and taught and, above all, witnessed to.

The suicide-rights movement poses a challenge to Christian faith and witness. Christians are called to practice a renewed art of dying. This art will find a middle way between the extremes of a technologically driven dying process and the preemptory termination of life by assisted suicide. In retrieving a communal, palliative, and spiritual approach, we will humanize death and witness to "the hope that is within us."

************************

Peter J. Bernardi is a doctoral candidate in systematic theology at the Catholic University of America, Washington, D.C. This article was adapted from an earlier version published in "America" (May 6, 1995).

Copyright (c) 1996 Christianity Today, Inc./CHRISTIANITY TODAY Magazine May 20, 1996, Vol. 40, No. 6, Page 29 ctmay96mrj6T6029657y

#3984

*

Affirm Life

John 10:10

Sermon on sanctity of life. Deuteronomy 30:15-20

AFFIRM LIFE

===========

I. Life has a tenacity about it.

II. No life is as complex as humans.

A. In what sense are we alive?

B. We can be spiritually alive on two levels.

III. The gospel of Jesus is life-affirming.

A. Jesus loves those whom the world rejects.

B. Jesus loves YOU.

IV. Evangelicals are noted for their views on life.

A. Often takes negative slant.

B. How we can affirm the life of others.

1) Helping with the extremes of life.

2) Witness to others about our faith in Jesus.

V. How we can get the most out of life.

A. Accept God's love for us.

B. Seek to improve the quality of your life.

C. Choose life even when it is hard.

VI. We all face choices.

*

from Condensed sermon outline (handout) by Rev. David Holwick · Serm00f.pco via Kerux Sermon and Illustration Database deathdepressionsuicide

Why Did He Die?

"The meaning of Father Rooney's death is hidden from our eyes."

BISHOP ANTHONY M. PILLA,at the funeral Mass for a priest who committed suicide as he faced accusations of sexual abuse.

from New York Times via Kerux Sermon and Illustration Database deathsuicide

The Witness of Mourning Well: Christian Hope For All To See

Acts 14:22

I was recently reminded that the strongest witness to our faith in Christ isn’t success or happiness. It’s hope — especially in the most painful situations.

In September, Rick and Kay Warren appeared on Piers Morgan’s show on CNN to talk about the tragic death of their son, Matthew. As you probably know, Matthew Warren killed himself after a long struggle with clinical depression.

My friend Warren Smith of WORLD magazine was in the Charlotte airport when the interview aired and was, as he wrote to me, “astonished to see people gathered around televisions in the bars and restaurants of the airport” listening to the Warrens, unable “to take their eyes off the screen,” many with beers in their hand.

Also astonishing was the Warrens’ honesty and willingness to share both Matthew’s pain and their own. Warren quoted his son telling him “Daddy ... it’s real clear I’m not going to get any better, so why can’t I just die. I know I’m going to heaven so why can’t I just die?”

For his part, Rick Warren told Piers Morgan that he “cries every day.” Yet, through prayer and the love and support of other Christians, the Warrens are not only working through their grief, they’re finding the grace to turn the suffering into an opportunity to do good for others.

Warren’s honesty made me think about an especially harmful phenomenon: preachers and teachers who would have us believe that Christianity is about maximizing human potential and living “your best life now.”

This comes in many guises, the most famous of which is the so-called “prosperity gospel,” which defines “prosperity” to include great health, great relationships, great kids and, yes, great finances. But it also comes in the even more popular attempts to turn faith into merely therapeutic application, as if the point were that we would all feel better about ourselves.

The message is clear: Being a Christian is a way to avoid suffering. Such nonsense brings to mind Friedrich Nietzsche’s saying that there were two great European narcotics, alcohol and Christianity.

Of course, what’s being offered — faith as a means of pain avoidance — isn’t Christianity at all, at least not the faith proclaimed in the scriptures, the faith whose chief symbol is an instrument of suffering and death, the Cross.

When Paul asks whether “tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword” can separate us from the love of Christ (Rom 8:35), he’s clearly assuming we will experience some or all of these.

All of this was driven home for me as the lector read the New Testament text on All Saints Day at my church. The reading, from Revelation 7, talks about how at the end of time God will wipe away every tear from their eyes. As she read, she broke down in tears, overcome with the promise that our suffering and death, though very real, will not have the last word.

Though I don’t know her story nor can I imagine the pain of the Warrens, we all share in hope. And it’s this hope – grounded in the suffering, death, and resurrection of our Lord Jesus Christ – that ultimately distinguishes Christian mourning from non-Christian mourning.

As Paul told the Thessalonians, “we believe that Jesus died and rose again, so we believe that God will bring with Jesus those who have fallen asleep in him.” Thus, while we mourn, we “do not grieve like the rest of mankind, who have no hope.”

The people at the Charlotte airport were glued to the television watching the Warrens because they saw something they rarely see: people mourning well. People with hope.

The Warrens didn’t deny their pain, but they showed their viewers and us that their pain doesn’t define them. What defines us takes place on the first Easter Sunday.

It’s the stuff of astonishing hope.

________

Copyright (c) 2013 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint" is a radio ministry of Prison Fellowship Ministries.

from BreakPoint Commentary · John Stonestreet via Kerux Sermon and Illustration Database suicidehope

The Office Can Wait

Mark 8

A word of advice on the importance of family relationships. It comes from a man who took his own life. Vince Foster, deputy presidential counsel to President Clinton, spoke to the 1993 graduating class of Arkansas University School of Law only six weeks before his death. His words now echo back to us from somewhere in eternity. This is a portion of what Mr. Foster said to several hundred young lawyers on that historic day:

Three weeks ago my wife, Lisa, and I celebrated our 25th wedding anniversary, and it was here in Fayetteville (University of Arkansas) law school, where we celebrated our first. Like many in this audience, she began by putting me through law school, and for 22 years she always encouraged me to persevere and to aim higher. She has been my editor, my jury consultant and my best friend. I wish for each of you a Lisa.

A word about family. You have amply demonstrated that you are achievers willing to work hard, long hours and set aside your personal lives. But it reminds me of that observation that no one was ever heard to say on a death bed, "I wish I had spent more time at the office." Balance wisely your professional life and your family life. If you are fortunate to have children, your parents will warn you that your children will grow up and be gone before you know it. I can testify that it is true. God only allows us so many opportunities with our children to read a story, go fishing, play catch and say our prayers together. Try not to miss a one of them. The office can wait. It will still be there after your children are gone.

____________________

From "Reflections by Vincent Foster and Law and His Life," The National Law Journal, New York: The New York Law Publishing Company, p. 31.

Basketball Just One of Life's 'Bumps In the Road' To N B A Star Karl Malone

Karl Malone says when he's on the basketball court in a confrontation with an opposing player, he isn't thinking "what would Jesus do."

"Maybe I should be," said the two-time National Basketball Association's Most Valuable Player. "But when I step on the court, I look at everyone like they're my enemies. That's the competitive spirit coming out."

However, when the Utah Jazz power forward is off the court, he says he is a "pretty laid-back guy."

The 6-foot 9-inch, 256-pound NBA veteran, who wears a size 16 shoe, spoke to a packed-with-youth family life center at First Baptist Church, Broken Arrow, Okla., about his life and his commitment to God and to his family.

"Two things are sacred to me -- my family and my religion," said Malone. "I am never embarrassed by Jesus Christ. Without him I wouldn't be in the position I am today. You don't just all of a sudden grow up and get to where I am today."

The 36-year-old Malone, who has played with the Jazz for 14 years, said it took a lot of hard work, dedication and belief.

He was reared, one of six children, in a single-parent home in Louisiana. As a Southern Baptist, he made a profession of faith at age 15.

"It seems like we went to church at least four or five times every Sunday," he quipped. "If we were good, we got half a piece of chewing gum. If we were bad, Mom would pinch us and we'd eventually fall asleep."

Malone said a crossroad in his life came when he was five years old.

"I was sitting in my kindergarten class looking out the window when I saw my mother coming," recalled Malone. "She never came to school unless she wanted to see how we were doing or we'd done something bad, and she was there to whip our behinds."

Malone said he knew he hadn't done anything bad that day, but when his mother gathered his sisters and brothers in the car and headed toward home, he knew something was wrong. He said she told them that their father had committed suicide.

"That was a crossroad in my life," Malone revealed. "I didn't forgive my father until six years ago."

He added when something bad happens, "you can either feel sorry for yourself, or do something about it."

"If I could spend 10 minutes with my dad right now, and as a result all my earthly possessions would be taken away, I'd say OK," noted Malone, who will make $14 million a year on a just-negotiated contract. "That's how unimportant material things are."

The first player in NBA history to be named to 11 All-NBA first teams, Malone admitted basketball is only a bump in his road of life.

"I wasn't put on this Earth to play basketball, although I love to play and I love to compete. And it's a great avenue for me to experience special moments when I can help people," he said.

He told the youth he wanted to be a fighter pilot as he was growing up. But the problem was he kept growing up.

"When I was a senior in high school, I was 6 feet, 4 inches tall," he said. "By the next year, I had grown to 6 feet, 8. I had passed the height limits for pilots."

As Malone was "growing up," he led Summerfield High School to three consecutive Louisiana state championships. While continuing his basketball prowess at Louisiana Tech, a sports writer dubbed him "The Mailman," because he always delivers. That nickname has stuck with him through his pro career.

Malone told the young crowd they have an opportunity to make a difference.

"Think about doing something so big that it is even beyond your imagination," he challenged. "Don't sell yourself short. Think big. Make your mom and dad proud of you."

Malone said with the help of God and his family, "I made it. I haven't forgotten where I came from, but I know where I'm going."

*

A Noble Lie

Job 5:27

Philosophy professor Dallas Willard amusingly asks, "What would you think if you asked your ten-year-old, 'Susie, now tell me the truth, did you eat the cookies on the counter?' and she placidly replied, 'Mother, what is truth?'"

Fortunately, our children are generally not so sophisticated. But this simple situation does illustrate something immense: for life to work we must know the truth. And as we look at how to find meaning in our lives, it does not take long to realize that our pursuit for fulfillment must be within the bounds of what is true.

In our early years, wonder can be attained in the world of fantasy. But as the years pass, wonder is eroded in the recognition that life may not be lived in a fairy tale world.

When truth has been lost, the results are devastating and we can see this in the lives of many young people tormented with emptiness. In recent years suicide has been the third leading cause of death among those ages 15 to 24. But this is not just the plight of those "coming of age." Of adults between 25 to 44, suicide is the fourth leading cause of death.[1]

Does this not underscore our hunger for deep, internal meaning?

In a meeting of the American Association for the Advancement of Science, philosopher Loyal Rue said that science has made it impossible to believe any longer in the myths of the Bible. And with the loss of these teachings, he acknowledged that we have lost the very underpinnings of moral theory and cultural coherence, for science itself cannot provide us with such answers. We are left, therefore, with the unprecedented situation of needing to concoct what he calls a "noble lie." This is how he words it:

The illusion must be so imaginative and so compelling that it

can't be resisted. What I mean by the noble lie is one that

deceives us, tricks us, compels us beyond self interest, beyond

ego...[and] will deceive us into the view that our moral

discourse must serve the interests not only of ourselves and each

other, but those of the earth as well. [2]

Is this not more absurd than Susie asking, "Mother, what is truth?"

Surely, if we are going to have answers to such pressing questions of meaning they must at least be true. Indeed, how can the relationship between truth and life be broken and we remain intact? Friend, ask yourself: Is my life based on truth, or perhaps on a noble lie?

____________

1. Statistics for the U.S., reported by the CDC (www.cdc.gov/nchs/fastats/suicide.htm).)

2. George Cornell, "Religion and Ethics," The Houston Post, 7 July, 1991.

_________________________

Copyright © 2002 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. "A Slice of Infinity" is a radio ministry of Ravi Zacharias International Ministries.

*

When They've Heard It All Before

Job 3:26

In his sermon "Finding God in a Busy World," John Killinger concludes his message on prayer and solitude with this story:

"I was in Brooklyn Heights some months ago to visit the church where one of the greatest Congregationalist ministers had once preached, the great Henry Ward Beecher. In the evening, I walked with one of my hosts along the promenade that overlooks Manhattan. ... She talked about her life when she had arrived there several years before. Her husband had left her, and she was having difficulties with her only child, a daughter. She had come to this place at night thinking she could not go on. She hadn't wanted to take her life, but she didn't know how she could go on in the pain and the agony she was feeling.

"She said she sat on one of the benches and looked across the bay at the city. She stared out at Liberty Island in the distance, and she watched the tugboats as they moved in and out of the bay. She sat, and she sat. The longer she sat, she said, the more her life seemed to be invested with a kind of quietness that came over her like a spirit.

"Down deep she began to feel peaceful again. She said she felt somehow that God was very near to her, as if she could almost reach out and touch God. Better yet, she didn't need to reach out. God was touching her. She felt whole and complete and healed as she sat there that evening. It became a turning point in her life.

"'Since then,' she said, 'whenever I feel under pressure at my job or from any personal problems, I come down here and sit on this very bench. I'm quiet; I feel it all over again, and everything is all right.'

"'Be still and know that I am God.'

"When we know that, everything is all right."

*

[see #3957 for original article on preaching with illustrations]

from Online Leadership Journal (America Online) · Craig Brian Larson via Kerux Sermon and Illustration Database peacecontentmentsuicide

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