There is a virtual epidemic of addiction in the United States, both traditional addictions to drugs and alcohol but also newer addictions, like sex, gambling, rage, work, and food/eating. Some authorities have labeled addictions the number one mental health problem in America. We are spending millions of dollars annually trying to prevent, understand, and treat this epidemic--and yet by any measure of success we are losing this "war." In this cultural context Dr. Sullender invites us to look again at the spiritually based scheme of the Seven Deadly Sins, which originated at the dawn of Western civilization. He suggests that what our spiritual forebears meant by "deadly" is best captured in the modern concept of "addiction." Based on this thesis, this book explores what is addictive about the sins of pride, envy, anger, greed, gluttony, sloth, and lust, and suggests that these sins are all obsessive, and as such become the mental component in the addictive cycle. Each chapter concludes by offering some spiritual resources, practices, and insights that can help us win the battle against addiction, which is ultimately won or lost on a mental or spiritual plane.

Widespread deficiencies in spiritual formation see an increasing number of ministers buckle under the significant burdens common to the task. There are seasons when a powerful triad of the flesh, the world, and the devil converge (Eph 2:2-3, cf. Jas 3:15 and 1 John 2:16). Misdirected attempts to fulfill emptiness, find worth, or heal longstanding wounds ensue. Widespread instances of sexual immorality result. Sound exegesis and analysis of theological doctrine presents an allowance, in certain cases, for ministerial restoration. However, this necessitates an intimate and intricate approach that differs significantly from the varied solutions churches and denominations offer. Few restoration programs bring a biblical response to bear. Remarkably rare are restoration programs that look to correct causal factors and commit to congregational care. This program orients itself on an understanding of brokenness and the need for holistic (re)formation. The latter requires fallen ministers to progress beyond biblical confession and repentance to partner with the Holy Spirit and key authorities such as an overseer, mentors, Christian mental health professionals, and a designated congregation. The unitive goal is a "sanctifying psychopathology" that properly diagnoses spiritual and emotional health; eradicates the adverse influences of emotional, cultural, and spiritual factors; and redirects self-oriented patterns of thought and behavior.

New leaders have tremendous potential to be the next generation of church leaders, but for many, biblical character development was not a foundational part of growing up. Pastor Philip J. Rasmussen, vice president of church relations and spiritual formation at Northwest University, draws on his experience working closely with pastors and students to outline the problems to developing the next generation of church leaders—as well as solutions. He knows how concerned church leaders are with finding qualified ministerial replacements, but he also knows most students have not been prepared to live a life in ministry. If they don’t get the guidance they need, a shortage of qualified individuals looms on the horizon. Lead Strong starts with the premise that a person must fully embrace the Fruit of Spirit as the vital elements for character development. When the Fruit of Spirit is present in a believer’s life, essential leadership qualities will naturally flow as the leader influences people. This book can be used for ministry training sessions, small group studies, or one’s individual devotional development. Its purpose is to reveal the role of the Holy Spirit in the life of the believer and to clearly describe the fruit that His presence should bear in one’s character.

What, pray tell, does a faithful urban ministry require if not a triadic relationship of prayer, justice, and hope? Could such a theologically conjunctive relationship of prayer, justice, and hope fortify urban ministry and challenge students and practitioners to ponder and practice beyond the box? Frequently, justice is collapsed to charity, hope into wishful thinking or temporarily arrested despair, and prayer a grasp at quick-fix interventions. An urban ministry's steadfast public and prophetic witness longs for the depth and width of this triad. Via three countries' decades of endeavors, one chapter brainstorms urban ministry practices while another's literature survey signals crucial convictions. Amid many, seminal theologians are summoned to ground urban ministry intimations and implications: Niebuhr on justice, Moltmann on hope, and Merton on contemplative prayer. Evident is passion that fuels compassion in the service of justice, hope that engages despair, and prayer that draws from the contemplative center of it all--thankful resources for long haul ministry. The triad presses to illumine a concrete ministry's engagement of relentless, forced option issues yet with significant networks resourcing. Contrast-awareness animates endurance. The summary exegetes the original grace-based serenity prayer. Hence, hope vitally balances realism's temptation to cynicism. Realism saves hope from irrelevancy.

Academic research in alcohol addiction presents diverse results and subject inadequacies. This study identifies conscience and its influence through spirituality on successful recovery as promoting unity and adequacy in the field. The purpose of the study is to analyze the relationship between conscience, spirituality, and recovery from alcohol addiction. This threefold framework underlines the conceptual importance of cognition, affect, behavior, spirituality, and character in addiction studies. Narrative analysis (NA) is employed for designing the present research. It is utilized for collection, examination, and formulation of the results derived from the participants' stories. Semi-structured interviews are used within the NA framework to provide the data from the twelve participants. The latter are selected as a homogeneous group based on characteristics of their addiction, spirituality, and recovery. The analysis of narratives defines conscience with its cognitive, emotive, and conative elements as related to spirituality. The conscience's nature and functioning undergo deterioration during addiction and complete rejuvenation through participants' spiritual transformation of a transcendent divine experience. Spiritually empowered conscience supports progressive recovery from alcohol addiction. The conscientious approach to self, life, and others is shaped by virtue and spiritual commitment.

Rebecca Lemon illuminates a previously-buried conception of addiction, as a form of devotion at once laudable, difficult, and extraordinary, that has been concealed by the persistent modern link of addiction to pathology. Surveying sixteenth-century invocations, she reveals how early moderns might consider themselves addicted to study, friendship, love, or God. However, she also uncovers their understanding of addiction as a form of compulsion that resonates with modern scientific definitions. Specifically, early modern medical tracts, legal rulings, and religious polemic stressed the dangers of addiction to alcohol in terms of disease, compulsion, and enslavement. Yet the relationship between these two understandings of addiction was not simply oppositional, for what unites these discourses is a shared emphasis on addiction as the overthrow of the will. Etymologically, "addiction" is a verbal contract or a pledge, and even as sixteenth-century audiences actively embraced addiction to God and love, writers warned against commitment to improper forms of addiction, and the term became increasingly associated with disease and tyranny. Examining canonical texts including Doctor Faustus, Twelfth Night, Henry IV, and Othello alongside theological, medical, imaginative, and legal writings, Lemon traces the variety of early modern addictive attachments. Although contemporary notions of addiction seem to bear little resemblance to its initial meanings, Lemon argues that the early modern period's understanding of addiction is relevant to our modern conceptions of, and debates about, the phenomenon.

This volume unpacks the psychological insights found in the writings of three early monks--Evagrius Ponticus (fourth century), John Cassian (fifth century), and Gregory the Great (sixth century)--to help us appreciate the relevance of these monastic writers and apply their wisdom to our own spiritual and psychological well-being. The book addresses each of the seven deadly sins, offering practical guidance from the early monastic tradition for overcoming these dangerous passions. As Dennis Okholm introduces key monastic figures, literature, and thought of the early church, he relates early Christian writings to modern studies in psychology. He shows how ancient monks often anticipated the insights of contemporary psychology and sociology, exploring, for example, how their discussions of gluttony compare with current discussions regarding eating disorders. This book will appeal to readers interested in spirituality, early monastic resources, and ancient wisdom for human flourishing, as well as students of spirituality and spiritual formation.

Twenty-first century neuroscience has discovered that in some severe cases, addiction may so constrain human freedom that the will is only able to choose to use substances of abuse. At this advanced stage, substance use has become the primary driver of salience, co-opting and subsuming other moral priorities and human rewards. Scholars have investigated Aristotle's concept of akrasia as an ancient mirror of this understanding and there have been some preliminary discussions of Augustine's concept of the divided will as it bears on addiction. No detailed and comprehensive exploration of the work of Augustine has yet been undertaken as it relates to three contemporary models of addiction: the choice, learning, and brain disease models. Augustine's psychological awareness, his mastery of ancient theological and philosophical thinking, and his enormous and enduring influence on both Catholic and Protestant theology, make him an ideal subject for such research. This incisive book argues that Augustine's doctrine of the captive will offers a theological parallel of each of these contemporary models of addiction.

In ZeroTheology, John Tucker argues that not only can one be a Christian without holding any traditional beliefs but that one can only be a Christian by getting out of religious belief altogether. Utilizing the philosophy of Ludwig Wittgenstein, John offers a way of escaping the belief/disbelief trap that explains why believers and unbelievers cannot understand each other and why neither understands the alternative religious path that the author promotes. Tucker addresses many of today's most pressing religious questions and introduces his own: Why do evangelicals believe that homosexual fidelity is more harmful to marriage than heterosexual infidelity? Why are believers so bothered by science and so impressed by miracles? What if Sin and Grace are synonyms? What if Jesus is sinless in an ironic way? What is the difference between making judgments and passing judgment? Why does the literal versus metaphorical debate completely miss the point of religious language? Using Catch-22s, ZeroTheology offers a new way of looking at Christian religious life that emphasizes the non-reasonable transcendent choice over the perfectly reasonable choice of belief or unbelief.