John Mark Hicks

We live in a chilling moment.

Children are dying. War has no end in sight. Political discourse is laced with malice and vitriol.

Yet, it seems to me, our time is no different than many other times in world history. There is nothing unique about the previous paragraph.

This is one reason the Hebrew Bible is filled with lament. Half of the Psalms are lament (two of which Jesus quotes on the cross). Job is an extended dramatic lament. And Israel has given us a whole book, exquisitely crafted in five poems (three of them acrostics), dedicated to lament. We call it “Lamentations.”

We read Lamentations, Job, and the lament Psalms to learn to lament, practice lament, and move through lament into God’s mercy.

Lament is not simply wallowing in one’s sorrow as if it is a function of self-pity. Nevertheless, it is complaint but more. It is also petition and even praise. Lament moves us through grief toward a confident hope in God. It takes time, and it takes practice. We must take the time to talk it out with God and lament with the help of our community.

Through lament the people of God, both as individuals and a community, voice their hurts, offer their petitions, and express their hope.

Indeed, at the center of Lamentations is one of the greatest expressions of hope (Lamentations 3:22-24). When we pray the laments, let us also remember to profess:

The steadfast love of the Lord never ceases,
            his mercies never come to an end;
they are new every morning;
            great is your faithfulness.
“The Lord is my portion,” says my soul,
            “therefore I will hope in him.”

Let us lament every evil in the world. Let us cry out to God for help. And let us trust in God’s faithful love, which is poured out into our hearts by the Holy Spirit because we stand in the grace of Jesus, God’s Messiah.

The mercies of God are new every morning, including this morning!

–originally published as an email called “Light for the Day” through Lipscomb University, November 14, 2023.

Season 1, Episode 3.

Available on Apple Podcast here.

Available on Vimeo here.

Stan Wilson, Haley Villacorta, David Villacorta, and I have begun a series of podcasts/videos about “The Chosen” produced and directed by Dallas Jenkins.

These conversations seek to explore one dimension of “The Chosen” per episode. This week we focus on Peter and Eden in the first season.

Peter’s personality is aggressive but submissive when he encounters Jesus. Eden saw Peter’s potential yet lived with a frustration with him only eased by Peter’s encounter with Jesus. Peter and Eden provide a way for many to enter the story of Jesus and reimagine their own lives in that story

Join us for the conversation!

Season 1, Episode 1.

Available on Apple Podcasts here.

Available on Vimeo here.

Stan Wilson, Haley Villacorta, David Villacorta, and I have begun a series of podcasts/videos about “The Chosen” produced and directed by Dallas Jenkins.

These conversations seek to explore one dimension of “The Chosen” per episode. This week we focus on Mary in the first episode in the first season.

We see the dramatized interaction between Jesus and Mary in that episode as a proclamation of the good news of God in Jesus.

Join us for the conversation!

Texts: Romans 5:1-5; 8:18-27; Hebrews 5:8-10

Days 71-74 in Around the Bible in Eighty Days.

Divine grace empowers hopeful waiting even as we groan for wholeness, for shalom.

We live in-between-the-times. The creation is a very good place to inhabit. Yet, it is presently filled with chaos, both natural and moral. In many ways, God’s good creation is also a broken place, especially where human sin contributes its nauseating and tragic influences. Some call this “fallenness.” Whatever we may name it, we live in a reality filled with both good and evil, both order and chaos.

Evil and chaos create suffering in human lives. And sufferers groan under the burden, yearning for deliverance. We groan for a world without suffering. We yearn for shalom in every aspect of life, both body and soul. We groan for release from the brokenness of the world. We yearn for the death of death itself. We seek something or someone who will free us from this bondage, especially death.

The gospel offers hope. The grace of God appeared in Jesus of Nazareth. Through the resurrection of Jesus, God defeated death. The gospel means, through the pouring out of the Spirit, that victory has already arrived and is experienced even now. But the fullness of that hope has not yet appeared.

We live with hope by the power of God’s grace, and yet we continue to groan under the bondage of decay. We groan and wait in hope. We lament and hope.

Divine grace empowers hopeful waiting even as we groan for wholeness, for shalom.

Forgiveness is a choice, according to Desmond and Mpho Tutu, and there is no wholeness in humanity’s future without forgiveness. Since we are all broken, “forgiveness is the journey we take toward healing the broken parts. It is how we become whole again” (p. 3). Forgiveness is how we heal the world, according to The Book of Forgiving.

Often, we may want to forgive but don’t know how to do it. The process is mysterious and difficult, especially when we are trying to divest ourselves of resentment and bitterness toward others and their actions. “On this path,” they write, “we must walk through the muddy shoals of hatred and anger and make our way through grief and loss to find the acceptance that is the hallmark of forgiveness” (p. 4). They also addresses self-forgiveness as well as needing forgiveness ourselves.

Moreover, this father and daughter team raises the question how we pursue both forgiveness and justice. Tutu’s experience with the Truth and Reconciliation Commission in South Africa informs his approach to this topic. His wisdom, gained both through theology and practice, has much to teach us.

At the heart of the book is the fourfold path. It is “simple, but it is not easy” (p. 5). They explore these practices through stories, personal experiences, and theological reflection.

• Telling the Story
• Naming the Hurt
• Granting Forgiveness
• Renewing or Releasing the Relationship

“Telling the story is how we get our dignity back after we have been harmed” (p. 71). The truth must be told, and the story must be heard. If we don’t tell the story to someone (family, friends, church, justice system, etc.), it will fester in our souls and damage the soul further. Listeners must create a safe space, listen attentively without cross-examination, acknowledge what happened, and sympathize with the pain.

When we name the hurt, we give a name to the emotion which helps understand how the hurt has affected us. Naming the hurt is the beginning of healing. This moves the story “beyond bare facts to the raw feelings” (p. 95). If we don’t express those feelings, they will come out in other, unhealthy ways. In this way, “grief is how we both cope with and release the pain we feel” (p. 102). Naming the hurt includes lament. Listeners don’t try to fix, minimize the loss, or offer advice. They listen well, sympathize, and love the one who names their hurt (p. 108).

Granting forgiveness is an act of spiritual formation; it is growth, and it is a process. The authors offer many examples of forgiveness by people deeply hurt by a loss or injustice. We choose to forgive as we recognize a “shared humanity” of brokenness (p. 125). When we can come to the point where we wish the other person well and when we can pray for their health and spiritual life, then we know we have forgiven. We can then tell a “new story” (p. 132).

We may either renew the relationship (which is a perpetual hope) or release the relationship (which is sometimes the only option). This step beyond forgiveness is important for healing since to forgive another is not the final step of healing. Renewal is not a return to what was before, but a new relationship borne out of the fruit of forgiveness (p. 148). Tutu offers some strategies for a renewal process. Sometimes, however, we must release the relationship; sometimes the person has already passed, or the person is impenitent (or refuses relationship). In such cases, “releasing a relationship is how you free yourself from victimhood and trauma” (p. 154).

This is a helpful book filled with real-life stories, practical wisdom, and a call for healing in our world without undermining the practice of justice. I highly recommend it.

Situation: the rise of trans people, especially among children (e.g., adolescent girls)

In 2007, there was only one pediatric gender clinic in the US; now, there are 300+ gender clinics (plus some services, like Planned Parenthood, dispense testosterone, depending on state laws, to minors without parental permission or a therapist note). Britain has seen a 4400%+ rise in incidences of gender dysphoria among adolescent girls (mostly teens) since 2014. This is called “Rapid Onset Gender Dysphoria” (ROGD, teen girls with no prior history of gender dysphoria).

Gender Dysphoria: Severe discomfort with one’s biological sex.

1. Classic/Typical Dysphoria:  appears in 1 in 10,000 (0.01%), overwhelmingly in males, begins in early childhood (2-4 years), persistent insistence on possessing the “wrong body,” and most experience same-(birth)-sex orientation. Typically, 75% become comfortable with their sex (most identify as Gay), while others transition to their desired sex (socially and/or medically).
2. Social Contagion: “Trans Kids” (recently, they are mostly adolescent girls who have a long history of sharing their pain through self-harm, eating disorders, and anxiety about their bodies that is exacerbated by affirmation from authorities and social media influencers). In 2018, 2% of High Schoolers identified as transgender. Transition follows this form (not all fully complete it): (a) Self-identification and social transition (changing names, pronouns, gender expressions); (b) Puberty Blockers (when they have not yet gone through puberty); (c) Cross-Sex Hormones (androgens/antiestorgens; estrogens/antiandrogens); (d) Medical Transition (top surgeries; bottom surgeries).
3. Activists: reshapes culture through the lens of gender ideology so that trans people are not only legally protected from harm but culturally affirmed and given space to flourish (e.g. sports, etc.).

Recommended Printed Resources

Abigail Favale (Roman Catholic), The Genesis of Gender: A Christian Theory.

Helen Joyce (atheist), Trans: Gender Identity and the New Battle for Women’s Rights.

Abigail Shrier (Jewish), Irreversible Damage: The Transgender Craze Seducing Our Daughters.

Mark Yarhouse (evangelical), Understanding Gender Dysphoria.

Debra Soh (atheist), The End of Gender: Debunking Myths about Sex and Identity in Our Society.

Preston Sprinkle (evangelical), Embodied: Transgender Identities, the Church, and What the Bible Has To Say

Recommended YouTube Lectures/Podcasts

https://www.youtube.com/watch?v=DWbxIFC0Q2o Abigail Shrier lecture

https://www.youtube.com/watch?v=fSKQfATa-1I Abigail Shrier and Jordan Peterson

https://www.youtube.com/watch?v=8xUrtNW6Fzo Helen Joyce

https://www.youtube.com/watch?v=ZqZmx265N80 Helen Joyce

https://www.youtube.com/watch?v=WejfXjzFaMI Helen Joyce

https://www.youtube.com/watch?v=8UubVmdppBY Helen Joyce and Abigail Favale

https://www.youtube.com/watch?v=b-al2JOnxCM&t=3275s Abigale Favale and Preston Sprinkle

https://www.youtube.com/watch?v=rkas5PkJzMs Abigale Favale

https://www.youtube.com/watch?v=e-_b9eqrFZQ&t=342s Abigale Favale

https://www.youtube.com/watch?v=PB6mgJkhBEU Mark Yarhouse

https://www.youtube.com/watch?v=kzDrJT_X2M8 Lisa Littman (Rapid Onset Gender Dysphoria)

https://www.youtube.com/watch?v=Bu8amCC4_wk Debra Soh

Question:  What is “gender”? How is it related to biological sex?

• a social construct that varies from culture to culture;

therefore, gender is a fluid state without objective boundaries.

• a matter of self-identification based on a sense of self;

therefore, gender is grounded in a subjective sense of self (even “innate”).

• a fixed biological reality;

therefore, gender is grounded in and tethered to one’s biological sex.

Gender Definition

Gender is a comprehensive word that includes (a) social elements (which are culturally fluid in so many ways) and (b) struggles to identify (as some wrestle with their discomfort with their bodies and their self-image), but (c) ought to include biology as its objective ground and basis.

Much of current discussion excludes the body from such grounding or collapses the body into social construction or self-identity (e.g., male brain in a female body). Yet, binary biology is part of the ground of gender, and social constructs mimic this to one degree or another across cultures.

Lovingly, we may care for and accompany adolescents who are caught up in this “social contagion” (just like female adolescents have been caught in other contagions exacerbated by social media, like cutting [self-harm] and eating disorders) in ways that compassionately and sympathetically address gender dysphoria. While there are genuine experiences of gender dysphoria (the classic cases), there is also such a thing as “social contagion” that rests on social constructions for gender fluidity and encourages adolescents who are uncomfortable with their bodies to reject their body’s sex and identity as another gender (nonbinary, trans, etc.).

We can lovingly process this dysphoria with people while, at the same time, affirming the biological grounding of gender in their embodied sex. It is a difficult decision to reject the reality of one’s body; I cannot imagine that struggle. I know it is terrifying for those who experience this struggle, and they want some peace about how to relate to their bodies. As people of peace, we listen, dialogue, and offer a vision of the gospel that heals wounds rather than creating them.

Theological Claim:  There are only two sexes (“male” and “female” per Genesis 1:27).

Biologically, male and female are binary because a body either has one type of gamete or another (sperm or egg). No known human being has ever produced fertility through both. This biological reality is affirmed in the Genesis identification of human beings as “male or female” as well as in the biology of creation itself. All mammals are either male or female. Intersexed persons (0.02% of the population) are not a third sex but variations within male and female sexes. There is no third sex. Some people (0.002%) are born with both ovaries and testicles, few are functional and never both.

Without biological grounding, “gender” (and even sex itself for some) becomes an internal sense that is expressed through social conventions or expressions. Consequently, not only gender but sex itself becomes a fluid category. As a result, there is no definition of male/female except one’s own internal sense of identification. Biological sex, then, is folded into gender such that “sex” is “assigned” at birth rather than a given, a gift from God.

People who transition, whether driven by classic dysphoria or by social contagion, sometimes detransition. Some who transition regret their decision; others happily embrace it. Whatever the case, the church may pursue a welcoming and healing strategy rather than exclusion, derision, and hate. The church must prepare for how it will help trans people and nurture them in the faith.

In response to a dear friend’s question about listening to the Spirit and discernment.

I wish listening to the Spirit was a mechanical process that always had a clear outcome. Unfortunately, we human beings are the ones who still do the “listening,” and our listening is complicated by our own interests, biases, and fears. Just as our sanctification is a process (as we grow more into the likeness of Christ) that never ends until we are glorified with Christ, the same is true of listening to the Spirit–it is a process of sanctification itself. And, often it is a process of communal sanctification.

Discernment comes through prayerful listening to God and each other, searching the Scriptures, and communal relationships in the bond of love. It is not easy, and it is complicated. Sanctification is never easy.

Ultimately, it seems to me, we make the best communal decision we can with the right heart and trust in God’s future for the community. We listen, and then we do the right thing as far as we are able to see (discern) it.

We might also remember that the Spirit works slowly with some and more quickly with others due to any number of factors, and it is not expected everyone will be on the same page all along the process. Sanctification is not automatic, and it is often slow (like years of integrating churches and ending slavery) and always hard.

I trust God is gracious with the process even I as I don’t think we are promised uniformity or even consensus when thinking through difficult and complicated questions that are deeply embedded in our historic cultural practices.

Sermon at the Cedar Lane Church of Christ in Tullahoma, TN, on November 13, 2022 based on John 11:32-37. The sermon begins at the 35 minute mark.

Anchors for the Soul is now available for free streaming!

Several years ago HIM Publications, led by Chad Harrington, published a 10 lesson video series by John Mark Hicks on both DVD and through streaming service. It is entitled “Anchors for the Soul.”

These lessons are 9-13 minutes long and enter the sacred space of suffering, God’s love and empathy, and God’s response to suffering as well as how we might walk with people in the midsts of their hurts and pain.

Use them for personal growth, small groups, and/or bible classes/sermons or other communal venues for learning and discussion.

The videos are:

Introduction—(4:19)

1. My Story—(12:37)

2. God Loves—(11:57)

3. God Listens—(10:52)

4. God Understands—(13:13)

5. God Reigns—(11:51)

6. God Wins—(9:45)

7. The Course of Silence—(9:39)

8. A Time to Speak—(9:52)

9. Conclusion—(5:44)

1. Read the post carefully. If you think you want to respond, read it twice more. As far as possible, understand the main point of the post, its argument, and its tone.

2. Before you respond, take a few moments, even minutes, or if necessary hours to pray, calm your soul, and refocus your heart. Do not offer an immediate reply as if you have thought about this for a matter of seconds. Give it a few minutes, or whatever time it takes to channel the emotion into something profitable, loving, and edifying.

3. When responding to a post, begin with affirmation. What do you appreciate about this post? Do you appreciate its curiosity, its point, its tone, its argument, or its search for understanding? Name what you appreciate about the post or the person.

4. Restate what you understand the point of the post is. It is helpful to think in these terms, “What I hear you saying is . . . .” Often we don’t hear as well as we think we do.

5.  When responding to the point of a post, state the response as succinctly as possible but with sufficient clarity and explanation. Make the point direct rather than circumnavigating the globe–direct, but kind and open to correction and dialogue. Refrain from long posts and cryptic ones. If it is too long, it won’t be read carefully. If cryptic, your expectation that the reader will fully understand is a hindrance to dialogue and may come across as smug.

6.  Deflections and defensiveness do not lead to healthy dialogue. Consequently, in your response do not deflect by changing the subject (“what about…?”) or becoming defensive (“do you think I’m stupid?”). Instead, address the point at issue directly. If you want to extend the point in a different direction, clearly identify that is what you are doing (“I know this is not your point, but I think it would be helpful to think about this as well in order to illuminate our discussion”).

7.  Don’t speak in absolutes; rather, speak out of the situated character of your thinking. For example, “in my experience,” “as it seems to me,” or “this is how I see it fitting into . . .” State your conviction, argue for it, and provide substantial reasons while, at the same time, demonstrating humility and openness to listening to the other.

8.  In longer posts (which are not typically recommended), it is sometimes helpful to enumerate the points you are making so that readers don’t miss them, confuse them, or conflate them. For example, I might respond to a post by listing three separate points. They may all three respond to the same argument, or they may be three different questions or issues related to the post. Enumerating them helps subsequent responders to precisely identify the referent of their response.

9.  Clearly state where you agree with the post. Then state clearly the point of disagreement(s). We will disagree. It should be understood that a statement of disagreement is not a personal insult; it should have no intention of offending the other. At the same time, the disagreement must be stated in a way that does not insult or intentionally offend the other (e.g., attack their character or intelligence).

10.  Kindness and gentleness are always good and healthy virtues. There is no place for name-calling or attaching a label to one who does not accept it or see themselves in that way. There is no virtue in beating up or shaming the other. Gentle correction is appropriate. Posting ought to assume one is willing to receive gentle correction, but unkind putdowns, labelling, or dismissals are unacceptable and counter-productive

11. In closing, express your love, commitment to dialogue, or your desire for peace between you and the other. One can say this simply, “Peace, sister” or more expansively, “thank you for your commitment to dialogue and understanding; that means so much.”

12. When do I stop replying/posting on a thread? Typically, two or three responses is sufficient to address a specific question with an appropriate give-and-take. FB is not a good place for extensive discussion and long posts. But here are a few pointers that have helped me: (a) when I feel frustrated and I cannot respond well with kindness, I don’t respond; (b) when I feel like we are at an impasse or at the level of a fundamental disagreement and we have both made our point; (c) when the time it is taking is not worth the effort in the light of other things I need to be doing (including resting); and (d) when I summarize my point, clarify, and “let it go” while acknowledging this will be my last word in this thread but inviting the other to offer a final reply.