Category Archives: Personal Struggles

What’s the Difference Between Normal Marital Conflict and Abuse?

Every marriage experiences some degree of conflict. Most marriages experience strong differences of opinion. Arguments are not uncommon. Spouses are occasionally grumpy and unkind to each other. Spouses lose their tempers and can sometimes blow up at each other. Everyone is capable of being hypercritical or falsely accusing his or her mate. Small skirmishes for control over a particular issue can break out from time to time. These are all a part of the normal tension and conflict that inevitably arise when an imperfect man and woman join their lives together in a marital relationship.

Marital abuse, whether or not it involves physical violence, is very different. One key difference is that marital abuse is a one-sided, oppressive relationship where one spouse establishes a pattern of unhealthy control. Even though there might seem to be times of peace and affection, these good times linger in the shadows of the subtle or not so subtle controlling tactics an abusive mate uses for the purpose of getting his or her own way.

For example, an abusive spouse may prevent his (or her) partner from seeing family members, going out with friends, or going back to college. He may try to regulate the people his spouse talks to, where his spouse goes, or how and when his spouse spends money. He may demand all of his mate’s attention. He may put his spouse on an irrational guilt trip for talking to or doing things with other people. He may consider his spouse’s needs as an infringement on or a betrayal of his own needs. He may act insanely jealous and falsely accuse his partner of cheating on him. He may constantly monitor and check up on the whereabouts of his spouse. Many are known to lash out and belittle their spouse when they don’t get their own way or when they feel betrayed or abandoned. Others threaten to divorce or to physically hurt their spouse or destroy a cherished possession, all in an effort to intimidate and punish their mate.

While normal marital conflict can at times seem far worse than what it really is, it tends to lessen in time because of the loving foundation of the relationship—“love covers over a multitude of sins” (1 Peter 4:8). That important foundation is painfully missing in a marriage marked by abuse. Because of the extreme levels of selfishness at work in the heart of the abusive spouse, marital abuse, if not confronted, will only escalate and get worse over time.

Another important difference is that normal marital conflict and marital abuse require different levels of intervention. While some married couples who experience normal conflict may require help from an objective and wise third party, many can eventually work through their differences by themselves within an atmosphere of mutual love, consideration, and forgiveness. Marital abuse, however, is a different story. Due to safety concerns and an abuser’s excessive self-focus and chronic complaints of being a victim, addressing marital abuse and restoring the relationship is a much more difficult and complicated process. It requires outside help from those who can provide guidance, support, and protection for an abused spouse as the abuser is confronted and held accountable.

While most abusive spouses will insist on joint-marital counseling once their pattern of domination and control is exposed, this is the last place to begin addressing marital abuse. For his or her own reasons, neither spouse is ready for the kind of honest and open conversation that is needed for marital counseling to be beneficial. Almost without exception, abusive spouses will derail the counseling process by trying to micromanage it. And most are far from being able to discuss their pattern of control without acting like a victim. On the other side, abused spouses will not feel safe enough to openly share their true thoughts and concerns, let alone admit to any faults they may have. They are understandably afraid that their partners will shut them down, twist their words, or later make them pay. Years of being controlled have also taught an abused spouse to see things mostly through the eyes of her (or his) spouse in order to avoid doing something “wrong.” Marriage counseling will not be beneficial until abused spouses recover the ability to think for themselves and the freedom to show up as a person in the relationship.

Abusive spouses who are truly serious about stopping their pattern of domestic abuse will agree to pursue a path of individual counseling (separate from their spouse). Their individual counseling is designed to increase their awareness and insight into how they try to control their spouse, the damage it has caused to their marital relationship, and why they feel such a deep and pressing need to dominate their partner and maintain a victim mentality. Joint-marital counseling is only possible once abusers stop playing the victim in the marriage, end all of their excuses, and consistently own up to their patterns of control and the harm it has caused. Only then are they ready to have honest conversations with their spouses and to continue their own journey of working through and finding healing and freedom from their own personal wounds and insecurities.

To read more about physical and non-physical abuse in marriage and what can be done to address it, please feel free to order our booklets When Violence Comes Home , When Words Hurt, and When Power Is Misused.

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Why Is Pornography Addiction a Serious Problem?

In ancient times, pornography was “writing about prostitutes.” (See the ATQ article Is Sexual Sin and Temptation a Bigger Problem Today Than It Was in the Early Church?) Today pornography is a multibillion dollar industry that is spreading a wide net by providing sexual arousal on demand.

1 Unlike most cultures that restrain and channel eroticism and sexuality so that a people’s energy isn’t squandered through dissipation and compulsive sex, modern culture is drenched with sexual images, sexualized. It is so obsessed with short term sensual pleasure that sexual self-control and chastity tend to be popularly viewed as manifestations of mental or emotional disorder.

Paul’s warnings against intercourse with a prostitute in 1 Corinthians have been too easily overlooked in respect to pornography.

All other sins a man commits are outside his body, but he who sins sexually sins against his own body. 2 Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body.” (1 Corinthians 6:9-20 NIV)

If large numbers of evangelical Christians began using cocaine on a regular basis, we wouldn’t be surprised when many of them developed serious problems relating to cocaine addiction. Yet although pornography is as addictive as cocaine, legal, and available anonymously, we are surprised—even shocked—that large numbers of Evangelicals are pornography addicts.

“Porn is not swallowed or rubbed on the skin. It enters the body directly through your senses, such as your eyes and ears. This gives it a direct link to your central nervous system, specifically, the pleasure centers in your brain. Porn provides instant arousal, a real enticement in these days of “give it to me now!” The physiological changes that happen when using porn happen almost immediately: your heart beats faster, your breathing gets shallower, and you start to feel a throbbing in your genitals.” 3

Pornography provides a high-quality counterfeit of the sensual ecstasy of sex. Rather than experiencing sexual and emotional pleasure as part of a meaningful relationship with a real person, the pornography addict deceives his own body to substitute arousal through illusion and fantasy for real relationship.

For many centuries Christians have contemplated the impersonal religious prostitution associated with fertility religions in other times and places with rightful abhorrence. Yet they largely overlook the fact that a new form of “fertility worship” has moved in to fill the void of loneliness and meaninglessness in our rootless culture, and that the modern form is far more subtle, insidious, and addictive than those of the past.

Physiological effects of pornography are as great (or greater) than actual sex with a prostitute. 4 Sex with a prostitute involves a degree of realism, and more likelihood of remorse, sympathy, or disgust. Pornography has all of the perfection of illusion, with no physical-relational strings attached.

The social and familial consequences of overstimulation and obsession with sexual pleasure are “coming home to roost”. Until recently “conventional wisdom” about pornography held that it was either harmless or beneficial as a means of overcoming “sexual repression.” Today many secular psychologists are acknowledging the escalating effects of rampant pornographic addiction and describing its symptoms and effects.

  1. We are so awash in pornography these days that most of us don’t recognize it anymore. Of Internet users in the United States, 40 percent visit porn sites at least once a month. The number rises to more than 70 percent when the audience is men aged eighteen to thirty-four. The Internet has long been a driving force for the porn industry, pushing the bounds of access speed, streaming downloads, and file sharing. Now the cell-phone industry hopes porn will do for it what it’s done for the Web — make it very, very rich. The pornography industry brings in between $10 billion and $20 billion in the United States alone, and around $60 billion worldwide. (Hard numbers are hard to find, since cable giants and hotels chains are loathe to publicize their take from the skin industry.) That’s more than all professional sports. It’s three times more than Google, Yahoo, and MSN make in a year—combined. (quoted from “Not Your Father’s Pornography” by Jason Byasee). Back To Article
  2. Because they are “sins against the body,” sexual sins utilize the body’s powerful instinctive drives to create degrading forms of addictive behavior that wreak havoc both for the sinner and everyone within his/her sphere of influence.
    The Bible exalts human sexuality within marriage. It uses the image of husband and wife to portray the intimacy that exists between Christ and the church (2 Corinthians 11:2; Ephesians 5:21-33; Revelation 19:7), which is why Paul describes sexual sin with special concern. By means of sexual sin, the human will becomes the instrument by which the body’s reproductive instincts are misdirected to destructive ends, and, in turn, the body’s wholesome physical drives become complicit in enslaving the human will. The personal and social repercussions of sexual sin are extreme. Back To Article
  3. “Studies have found that just by being exposed to graphic sexual material, males . . . and females [become sexually aroused]. The reactions are instinctual. Porn is so powerful as a sexual stimulant that the physiological changes can happen automatically even when the viewer doesn’t like the idea of porn or feels uncomfortable with some of its content. In terms of triggering a sexual response, our eyes see no difference between sex on the screen and sex in real life. So as far as your sexual arousal system goes, when you are watching porn, you are there. . . .
    ‘Oh come on,’ you’re probably thinking. ‘How can porn be like a drug? I can’t smoke it, drink it, or shoot it up.’ But the fact is that porn can have as powerful an effect on your body and brain as cocaine, methamphetamine, alcohol, and other drugs. It actually changes your brain chemistry. Porn stimulates and area of the brain known as the ‘hedonic highway,’ or median forebrain, which is filled with receptors for the neurotransmitter dopamine. Dopamine is released when you get sexually aroused. It is also released by other pleasurable activities, such as kissing, intercourse, smoking a cigarette, or taking other drugs. Porn causes the dopamine production in your system to spike. This dramatic increase in dopamine produces a drug-like high some researchers believe is most similar to the high caused by crack cocaine.” (quoted from pages 18 and 19 of The Porn Trap, The Essential Guide to Overcoming Problems Caused by Pornography, Wendy and Larry Maltz). Back To Article
  4. “As we mentioned earlier, watching porn stimulates the release of powerful chemicals, such as dopamine and testosterone. These chemicals not only relate to sexual arousal and pleasure, but also are released in real life when someone is sexually attracted to and falls in love with someone else. In addition, powerful human bonding hormones, such as oxytocin and vasopressin, are released with orgasm. They contribute to establishing a lasting emotional attachment with whomever, or whatever, you happen to be with or thinking about at the time. The more orgasms you have with porn, the more sexually and emotionally attached to it you’ll become.
    “A relationship with porn can act like an affair. It can take time and energy away from an existing intimate relationship. People who use porn often operate with the same kind of secrecy and deception as someone having a sexual affair. When a porn user is confronted by a partner, there is often denial, lying and attempts to cover up the wrongdoing. Without realizing it, maintaining a “love affair” with porn can become more important than staying connected to someone in real life. Also, if you use porn regularly, the mental images and scenarios of porn can keep playing in your mind during sex, making it hard to feel connected and intimate with the real person in your life. (The Porn Trap, The Essential Guide to Overcoming Problems Caused by Pornography, Wendy and Larry Maltz, p. 23.) Back To Article
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What’s the Difference Between Sinful Anger and Godly Anger?

Like everything else in our lives, our emotions have been discolored by sin. Most emotions reflect a blend of both self-centeredness and goodness. If we are waiting for a moment of selfless purity to express our anger, it will probably never happen. However, knowing that we are flawed can lead us into deeper dependence on the One who gave us emotions in the first place. The Holy Spirit residing within us helps us monitor and learn from our emotions.

When monitoring our anger, it is important to understand that much of our anger is fueled by a hatred of injustice, whether real or perceived. Anger over injustice reflects the core longing for justice we all share. We are incensed when life seems unfair. We can know, however, if the anger we feel is sinful or godly by considering the provocation, goal, motivation, and timing of our anger.

Selfish anger is provoked when we believe we’ve been treated unjustly or unfairly. We want something, we don’t get it, we feel deprived, and now someone is going to pay for having treated us this way (James 4:1-4). The goal is revenge. When driven by vengeance, we demand that someone pay now for the injustice we’ve suffered. We impatiently demand immediate execution of justice according to our specifications, and refuse to allow time for God to work in the hearts of those who have offended us (James 1:19-20). Our anger becomes a caustic acid intended to burn those we feel have burned us unfairly. When offended, we can be ruthless, hard, unreasonable, and devoid of mercy in our response.

Conversely, godly anger is provoked in us when we witness persistent violations of God’s standards of justice (Psalm 119:53). There is an appropriate time to be outraged over those who hold God in contempt and mar the beauty of His creation. The goal of godly anger is to warn the person who has breached God’s divine law so that once exposed they can have the opportunity to change (Ezekiel 3:18-21). This kind of anger is like iodine, an ointment intended to purge infection and promote healing in the recipient (Proverbs 27:6). It is painful at first, but in the end, it soothes and heals.

Godly anger is motivated both by the love of Christ that works in us to extend His love to others (2 Corinthians 5:14), and by the fear of His coming execution of perfect justice (2 Corinthians 5:11). Godly anger is marked by a confidence in God’s longsuffering character (Psalm 86:15; 2 Peter 3:9), knowing that only He is qualified to carry out vengeance equitably. Godly anger refuses to resort to personal acts of revenge now, but is willing to wait for God’s wrath to be poured out against evil in His good time (Psalm 73:16-19; Romans 12:19).

Because we are to be like Christ in every way (Ephesians 4:1; 1 John 4:17), by implication we are also called to reflect His righteous anger. If we are to stand for the Father the way Jesus did, we need to stand for the things He’s for, and against the things He’s against. Godly anger reflects our Father’s passion for justice. While we rely on Him to execute final justice (Romans 12:19-21), godly anger motivates us to work for fairness and justice on behalf of those who are oppressed (Micah 6:8; Romans 12:17-18). It reflects dependence and confidence in God as the ultimate Judge who always executes justice rightly (1 Peter 2:23).

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Why Is It Difficult for Victims of Sexual Abuse to Trust?

Trust is a universal struggle. All of us wrestle to some extent with trusting others because of painful experiences with betrayal. When the source of that betrayal is someone close to us, it can be especially devastating ( Psalm 55:12-14 ). Nowhere is this more true than when a child or teenager is sexually abused by a family member, close family friend, or some other trusted authority figure. Seduction and sexual exploitation by trusted individuals creates an environment for a lifetime battle with distrust.

Perpetrators of sexual abuse often prey on their victim’s longing for connection and love. They lure susceptible individuals into their snare by showering them with personal affection and kindness. Having won their victim’s confidence, abusers look for the chance to take advantage of their trust by sexually abusing them and eventually casting them aside like a worthless object.

Since a victim’s longing for love and connection is what set the stage for the abusive situation, they grow suspicious of anyone who arouses their deep longings for intimacy. In their mind, it may be another setup. The more those deep longings are aroused (no matter how well-meaning the other person might be), the more fearful the victim is that the trapdoor of abuse will spring open again. Consequently, a victim of abuse struggles deeply to trust anyone, especially those who express kindness and care.

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If Christians Believe in Heaven, Why Do They Fear Death?

Every living creature instinctively fears death. Like everyone, Christians are human, and like everyone, they fear dying. In crisis situations, fear of death is important to survival. An animal species that lacks an instinctive fear of death won’t survive even a few generations. Therefore it’s normal for all creatures to fear death. Healthy people spend a lifetime doing their best to avoid it. Surrendering to death without a struggle is inherently unnatural.

Humans weren’t originally created to experience death. They were created for life. Death is a process that came as the result of sin (Genesis 3:19 ). According to Paul, death is the “last enemy”:

For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death (1 Corinthians 15:25-26 NRSV).

It’s probably good that we retain our instinctive fear of death. After all, we have work for God’s kingdom to do in this world. If we had no fear of death, we might become so fanatical in our pursuit of death that we wouldn’t be willing to face the serious problems this world sets before us.

Our awareness of our mortality may also temper our arrogance and make us more sensitive to the instruction of God’s Spirit. In 2 Corinthians 12:10, the apostle Paul wrote:

Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong (NKJV).

Near the close of the wonderful classic Pilgrim’s Progress, John Bunyan captures the normal fear of death in his description of Christian approaching the river:

Now I further saw, that betwixt them and the gate was a river; but there was no bridge to go over, and the river was very deep. At the sight, therefore, of this river, the pilgrims were much stunned; but the men that went with them said, You must go through, or you cannot come at the gate.

The pilgrims then began to inquire if there was no other way to the gate. To which they answered, Yes; but there hath not any, save two, to wit, Enoch and Elijah, been permitted to tread that path since the foundation of the world, nor shall until the last trumpet shall sound.

The pilgrims then, especially Christian, began to despond in their mind, and looked this way and that, but no way could be found by them by which they might escape the river. Then they asked the men if the waters were all of a depth. They said, No; yet they could not help them in that case; for, said they, you shall find it deeper or shallower as you believe in the King of the place.

Then they addressed themselves to the water, and entering, Christian began to sink, and [cried out to] his good friend Hopeful. . . .

Then said the other, Be of good cheer, my brother: I feel the bottom, and it is good. (Pilgrim’s Progress, pp. 87-88)

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