How can I help my little one handle times of grief?
Life is hard.
Life is messy.
Life is sad.
Our precious little ones cry a lot.
Sometimes when they are hungry.
Sometimes when they are tired.
Sometimes when they are frustrated.
As kind parents we respond in kind.
We feed them nutritious food at regular times.
We ensure they are not over-busy and have adequate naps and night time sleep.
We teach them skills that will enable them to progress developmentally and help minimise their frustration levels.
So what should we do when they are sad?
Often we will be sad with them.
If a family pet dies, they should know it is okay to miss the pet.
It is okay to say goodbye in a tangible way.
It is okay to talk about the pet.
In time, it is okay to buy a new one to care for and love.
If a family member dies, they should know it is okay to cry and feel sad about that.
It is okay to need lots of hugs and snuggle time.
It is okay to look through photos and remember the happy times.
Hopefully they can have the comfort too, of knowing they will see that loved one in heaven one day.
Having a family member leave the house.
An injury to a family member.
Loss of a job.
A relationship conflict.
The end of a dream.
All of these things can cause sadness.
We need to help our little ones walk through these situations, rather than trying to shield them from reality.
Life is hard.
Life is messy.
Life is sad.
Yet, walking through hard times together can strengthen relationships and build your child's faith.
Monday, October 20, 2014
“Called to be a mother,
the holy task
the holy task
of cooperating with God
the destinies of six people,
the destinies of six people,
she knew it was too heavy
a burden to carry alone.
a burden to carry alone.
She did not try.
She went to Him whose name is
She asked His help.”
Elisabeth Elliot (describing her mother’s faith)
“The trouble with so many parents
is that they do not begin early enough to insist on
telling the truth,
and respect for parents;
and unfortunately many do not behave in the home
in ways that inspire respect.
and good times
should abound in every Christian home,
but these are stifled where there is
and where the children’s will dominates.
Parents are God’s representatives in the home and,
they should keep the right balance
between Law and grace.”
Philip Howard (Elisabeth Elliot’s father)
must come before teaching.
unless the children cooperate.
And they don’t cooperate
unless they are disciplined
from their earliest days.
lays the groundwork
Katherine Howard (Elisabeth Elliot’s mother)
Wednesday, October 8, 2014
David Mathis / October 7, 2014
It sounds so simple and straightforward, perhaps even commonplace.
It’s not a flashy concept or an especially attractive idea. It doesn’t turn heads or grab headlines. It can be as seemingly small as saying no to another Oreo, French fry, or milkshake — or another half hour on Netflix or Facebook — or it can feel as significant as living out a resounding yes to sobriety and sexual purity. It is at the height of Christian virtue in a fallen world, and its exercise is quite simply one of the most difficult things you can ever learn to do.
Self-control — our hyphenated English is frank and functional. There’s no cloak of imagery or euphemistic pretense. No punches pulled, no poetic twist, no endearing irony. Self-control is simply that important, impressive, and nearly impossible practice of learning to maintain control of the beast of one’s own sinful passions. It means remaining master of your own domain not only in the hunky-dory, but also when faced with trial or temptation. Self-control may be the epitome of “easier said than done.”
It Can Be Taught
“Marshmallow man” Walter Mischel is an Ivy League professor known for his experiments in self-control. Nearly 50 years ago, he created a test to see how various five-year-olds would respond to being left alone with a marshmallow for 15 minutes with instructions not to eat it — and with the promises that if they didn’t, they would be given two. The New York Times reports,
Famously, preschoolers who waited longest for the marshmallow went on to have higher SAT scores than the ones who couldn’t wait. In later years they were thinner, earned more advanced degrees, used less cocaine, and coped better with stress. As these first marshmallow kids now enter their 50s, Mr. Mischel and colleagues are investigating whether the good delayers are richer, too.
Now Mischel is an octogenarian and freshly wants to make sure that the nervous parents of self-indulgent children don’t miss his key finding: “Whether you eat the marshmallow at age 5 isn’t your destiny. Self-control can be taught.”
If It’s Christian
Alongside love and godliness, self-control serves as a major summary term for Christian conduct in full flower (2 Timothy 1:7; Titus 2:6, 12; 1 Peter 4:7; 2 Peter 1:6). It is the climactic “fruit of the Spirit” in the apostle’s famous list (Galatians 5:22–23) and one of the first things that must be characteristic of leaders in the church (1 Timothy 3:2; Titus 1:8). Acts summarizes the apostle’s reasoning about the Christian gospel and worldview as “righteousness and self-control and the coming judgment” (Acts 24:25). And Proverbs 25:28 likens “a man without self-control” to “a city broken into and left without walls.”
For starters, the idea of controlling one’s own self presumes at least two things: 1) the presence of something within us that needs to be bridled and 2) the possibility in us, or through us, for drawing on some source of power to restrain it. For the born-again, our hearts are new, but the poison of indwelling sin still courses through our veins. Not only are there evil desires to renounce altogether, but good desires to keep in check and indulge only in appropriate ways.
Christian self-control is multifaceted. It involves both “control over one’s behavior and the impulses and emotions beneath it” (Philip Towner, Letters to Timothy and Titus, 252). It includes our minds and our emotions — not just our outward actions, but our internal state.
Heart, Mind, Body, Drink, and Sex
Biblically, self-control, or lack thereof, goes to the deepest part of us: the heart. It begins with control of our emotions, and then includes our minds as well. Self-control is often paired with “sober-mindedness” (1 Timothy 3:2; Titus 1:8; Titus 2:2; 1 Peter 4:7), and in several places the language of “self-control” applies especially to the mind. Mark 5:15 and Luke 8:35 characterize the healed demoniac as “clothed and in his right mind.” Paul uses similar language to speak of being in his right mind (2 Corinthians 5:13), as well as not being out of his mind (Acts 26:25). And Romans 12:3 exhorts every Christian “not to think of himself more highly than he ought to think,” but to exercise a form of self-control: thinking “with sober judgment.”
Self-control is bodily and external as well. The apostle disciplines his body to “keep it under control” (1 Corinthians 9:25–27). It can mean not being “slaves to much wine” (Titus 2:3–5). And in particular, the language of self-control often has sexual overtones. Paul instructs Christians to “abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust” (1 Thessalonians 4:3–5). In a charge to women in 1 Timothy 2:9, self-control relates to modesty. And 1 Corinthians 7 presumes some lack of self-control in married adults that might give Satan some foothold were they to unnecessarily deprive their spouse sexually for an extended time (1 Corinthians 7:5). God has given some the calling of singleness and with it, “having his desire under control” (1 Corinthians 7:37); others “burn with passion” and find it better to marry (1 Corinthians 7:9).
The question for the Christian, then, is this: If self-control is so significant — and if indeed it can be taught — then how do I go about pursuing it as a Christian?
Find Your Source Outside Your Self
Professor Mischel preaches a gospel of distraction and distancing:
The children who succeed turn their backs on the cookie, push it away, pretend it’s something nonedible like a piece of wood, or invent a song. Instead of staring down the cookie, they transform it into something with less of a throbbing pull on them. . . . If you change how you think about it, its impact on what you feel and do changes.
This may be a good place to start, but the Bible has more to teach than raw renunciation. Turn your eyes and attention, yes, but not to a mere diversion, but to the source of true change and real power that is outside yourself, where you can lawfully indulge. The key to self-control is not inward, but upward.
Gift and Duty
True self-control is a gift from above, produced in and through us by the Holy Spirit. Until we own that it is received from outside ourselves, rather than whipped up from within, the effort we give to control our own selves will redound to our praise, rather than God’s.
But we also need to note that self-control is not a gift we receive passively, but actively. We are not the source, but we are intimately involved. We open the gift and live it. Receiving the grace of self-control means taking it all the way in and then out into the actual exercise of the grace. “As the Hebrews were promised the land, but had to take it by force, one town at a time,” says Ed Welch, “so we are promised the gift of self-control, yet we also must take it by force” (“Self-Control: The Battle Against ‘One More’”).
You may be able to trick yourself into some semblance of true self-control. You may be able to drum up the willpower to just say no. But you alone get the glory for that — which will not prove satisfying enough for the Christian.
We want Jesus to get glory. We want to control ourselves in the power he supplies. We learn to say no, but we don’t just say no. We admit the inadequacy, and emptiness, of doing it on our own. We pray for Jesus’s help, secure accountability, and craft specific strategies (“Develop a clear, publicized plan,” counsels Welch). We trust God’s promises to supply the power for every good work (2 Corinthians 9:8; Philippians 4:19) and then act in faith that he will do it in and through us (Philippians 2:12–13). And then we thank him for every Spirit-supplied strain and success and step forward in self-control.
Ultimately, our controlling ourselves is about being controlled by Christ. When “the love of Christ controls us” (2 Corinthians 5:14), when we embrace the truth that he is our sovereign, and God has “left nothing outside his control” (Hebrews 2:8), we can bask in the freedom that we need not muster our own strength to exercise self-control, but we can find strength in the strength of another. In the person of Jesus, “the grace of God has appeared . . . training us” — not just “to renounce ungodliness and worldly passions,” but “to live self-controlled, upright, and godly lives in the present age” (Titus 2:11–12). Christian self-control is not finally about bringing our bodily passions under our own control, but under the control of Christ by the power of his Spirit.
Because self-control is a gift, produced in and through us by God’s Spirit, Christians can and should be the people on the planet most hopeful about growing in self-control. We are, after all, brothers of the most self-controlled man in the history of the world.
All his life he was “without sin” (Hebrews 4:15). “He committed no sin, neither was deceit found in his mouth” (1 Peter 2:22). He stayed the course even when sweat came like drops of blood (Luke 22:44). He could have called twelve legions of angels (Matthew 26:53), but he had the wherewithal to not rebut the false charges (Matthew 27:14) or defend himself (Luke 23:9). When reviled, he did not revile in return (1 Peter 2:23). They spit in his face and struck him; some slapped him (Matthew 26:67). They scourged him (Matthew 27:26). In every trial and temptation, “he learned obedience through what he suffered” (Hebrews 5:8), and at the pinnacle of his self-control he was “obedient to the point of death, even death on a cross” (Philippians 2:8). And he is the one who strengthens us (1 Timothy 1:12; Philippians 4:13).
In Jesus, we have a source for true self-control far beyond that of our feeble selves.
from DESIRING GOD post
Monday, September 29, 2014
is a behavior marked by ethical characteristics,
a pleasant disposition,
and concern for others.
It is known as a virtue,
and recognized as a value
in many cultures and religions.
It is defined as being
"helpfulness towards someone in need,
not in return for anything,
nor for the advantage of the helper himself,
but for that of the person helped".