Chapter
6: Autonomy
Our
culture increasingly values autonomy and distrusts authority figures like
pastors. While some autonomy is healthy, absolutizing autonomy becomes an
unhealthy form of control. We've confused freedom with the ability to do
whatever we want without accountability, when true
freedom comes from following Christ.
1. Our culture
increasingly places a high value on personal autonomy and being able to make
our own choices without accountability to authority figures or outside voices.
Miller suggests this is an "unhealthy form of control."
2. There is a
connection drawn between declining social trust in institutions/leaders and the
rise of valuing autonomy over submitting to any authority. As trust in others
declines, people place more authority in themselves.
3. Miller
argues that exercising total autonomy and rejecting any accountability actually
"short-circuits community and stunts our spiritual growth." Absolute
autonomy undermines the biblical vision of interdependent community.
4. The idea
that we have confused true freedom with merely the ability to do whatever we
want without having to follow anyone else's lead. Miller contends biblical
freedom is actually found in submission to God, not personal autonomy.
5. Provocative
claim: "whenever we try to control something in order to fix it, we will
end up breaking it even more." Miller applies this principle to
relationships fractured by attempts to control others.
6. The notion
that we cannot be "in control" and "in community" at the
same time - exercising total personal autonomy sabotages our ability to
function as an interdependent part of the Body of Christ.
Prayer at the end of Chapter 6:
Gracious God,
I confess to you that I love
accountability only in theory. Too often, I appreciate accountability
abstractly, but not personally. I
confess the times I have rejected accountability by becoming defensive, making
excuses, or lashing out at the source. I confess to distancing myself from the
kind of honest relationships that would challenge and refine me. I confess the
belief that I alone know what is best for me.
God, you know all the ways authority
is abused, and you do not scrutinize my fear of this. But help me to be honest
and repentant when I am withholding trust from trustworthy people— and more
importantly, a trustworthy Savior!— because I am only
willing to trust myself. And thank you for patiently loving me as I do.
Amen
Questions:
1.
How
do you relate to authority? Do you easily trust authority, or do you push back?
2.
Whether
you trust or distrust authority figures and experts, what led you to this
perspective?
3.
How
does our culture define freedom? (There are many answers to this!)
4.
Be
honest. Are there areas of your life that are off limits to receiving advice?
Chapter
7: Theology
The
"prosperity gospel" claims faith leads to material wealth and
success. This functions as a means of control, giving us a false sense that we
can dictate outcomes in our lives through our faith and actions. The true
gospel offers unconditional love, not a rigid contract to earn blessings.
1. The "prosperity
gospel" gives people a false sense of control over their lives and
outcomes based on their faith and obedience.
2. The prosperity
gospel departs from biblical doctrine in implying a contractual,
earn-it-yourself relationship with God rather than a covenantal relationship
based on grace.
3. The
prosperity gospel's promise of earthly, material rewards actually cheapens the
gospel, which defines our true reward and "riches" as Christ himself.
4. Attempts to
explain suffering through a prosperity gospel lens ("they must have
sinned") are cruel attempts to regain a sense of predictability and
control in the face of tragedy.
5. The concept
that theology itself can become a means of control, "a false sense that we
have a monopoly on God's truth."
6. "whenever
we try to explain why bad things happen, we are making a theological claim
about God's design for the world."
The
prosperity gospel exhausts its adherents through the fear of never doing
enough, striving ceaselessly because they can never rest in God's unmerited
grace.
Prayer at the end of Chapter 7:
Sovereign
Lord, you cannot be played. There are no strings I can pull or buttons I can
push to manipulate your will for my life. But I confess that I still try. I
confess that sometimes I think I am owed, and I confess to blaming others for
their misfortune, because it makes me feel safer and more secure.
Save me from this false theology. Open my eyes to the
prosperity theologies I subscribe to in my life, and
restore me to the one true gospel that does not give me control but gives me a
freedom infinitely better.
Amen.
Questions:
1.
In
what contexts have you heard or experienced the term “prosperity gospel”
before?
2.
What
forms of the prosperity gospel can you detect in your life?
3.
Why
is the prosperity gospel so enticing when the gospel of Jesus requires less?
Chapter
8: Shame
Shame
is used as a tool for control - either to control ourselves by believing we
deserve mistreatment, or to control others through public humiliation. Shame
never produces genuine change, only outward conformity, and that God's way is
to transform us through love, not condemnation.
1. There is a connection
between shame and control - using shame to feel a sense of control over oneself
or to control the behavior of others through public humiliation.
2. Victims of
trauma or abuse will sometimes blame themselves as a way to purchase a sense of
control, operating under the false logic that "if I caused it, I can prevent it from happening again."
3. Shame only
produces outward conformity and the appearance of change, not genuine inner
transformation. "Shame never produces genuine change, only outward
conformity."
4. Using shame
as a tool is antithetical to how God loves and transforms people. Shame is a
tactic of God's enemy, not of God himself.
5. Jesus took on
human shame and condemnation on the cross, denouncing shame as unfit for God's
kingdom.
6. Parents
often unintentionally pass down shame to control their children's behavior,
creating lasting negative impacts.
Spiritually
mature Christians can fall into patterns of using shame rather than grace when
trying to influence others' behavior, contradicting how God operates.
Prayer
at end of Chapter 8:
Jesus,
I confess that I sometimes bow to the power of shame. I
also confess that I have used shame to change people, including myself. Thank you that shame is not your way. Thank you for taking my
shame and nailing it to the cross so that it would be as far from me as the
east is from the west. Thank you for loving me and building me up in your love.
Restrain me from using shame to influence myself or others and deliver me from
the false predictability of shame. Help me find perfect security in you.
Amen.
Questions:
1.
Can
you remember a time as a child when you were shamed
into obedience? How did it shape you as an adult?
2.
Why
do you think shame is so tempting to use, even when we know it isn’t
Christlike?
3.
What
has helped you break free from shame?
Chapter
9: Broken Relationships
Attempts to control other people, even with good
intentions, inevitably damage those relationships. Example: Abraham deceiving
others to try to engineer God's promises. Controlling behaviors victimize the
innocent and undermine God's design for interdependent community.
Any attempt to control other people will inevitably damage
and fracture those relationships, because people are not designed by God to be
controlled against their will.
Provides examples
from the Bible of relationships broken by Abraham and Sarah trying to control
situations and "engineer" the fulfillment of God's promises through
deception.
When we try to control others, even those we victimize
unintentionally, the innocent bear the brunt of the relational fallout
disproportionately.
"Relationships and control cannot coexist because God
did not design them to."
"Triangulation" - bringing a third party into a
two-person conflict or instability as a way to neutralize it or distract from
the core tensions.
Triangulation and anxiety are related: "much
relational anxiety is generated when we want to change the other, rather than
work on ourselves."
Those with tremendous worldly power and authority, like
British monarchs, are not immune to the anxiety that comes from the failed
pursuit of controlling other people.
Prayer at the end of Chapter 9:
God of grace,
You are not a controlling God. You do not coerce. You do
not manipulate. You do not strong-arm. And you do not force. I confess that I
have not always imitated your loving gracious influence, but have, at times,
tried to control the people I love. I repent of this. Holy Spirit, help me to
love and influence those around me according to your character, and restore any
relationships that were fractured when I didn’t. Thank you that you do not love
the way humans love. Thank you for pointing us to a better way.
Amen.
Questions:
1.
Have
you ever felt controlled by another person? How did it affect your relationship
with them?
2.
Looking
back on your life, which people or relationships have you found yourself most
tempted to control?
3.
What
are some of the ways you mask your efforts to control people as “concern”?
4.
What
were the consequences of trying to control people in your life?
Chapter
10: Burnout
We
believe we can control our life circumstances through effort and willpower,
even when reality proves otherwise. This leads to anxiety, exhaustion, and a
diminished ability to simply trust God. She encourages embracing our
limitations as an opportunity to depend on Christ.
Millennials
have faced a unique disconnect between the success and control over their
futures they were promised from working hard, and the actual opportunities
available to them, leading to widespread burnout.
Our
culture trains us to trust and strive for what we can control, while fearing
what we cannot see or control, diminishing our ability to live by faith.
Trying to control uncontrollable circumstances
is not a calm, rational response but a "panic-driven" survival
mechanism rooted in anxiety.
The more we try to control unpredictable
circumstances, the more we undermine our own wellbeing through anxiety and
exhaustion.
There
is a contrast between the cultural promise that effort leads to control over
life outcomes ("works righteousness") and the biblical view of
finding contentment by resting in Christ regardless of circumstances.
Philippians
4:13 ("I can do all things through Christ") is not about fulfilling
dreams through willpower, but finding sufficiency in
Christ amid any reality.
Embracing
our limited human capacity to control is an opportunity to build "the
spiritual muscle" of surrendering circumstances to God's sovereignty.
Prayer at the end of Chapter 10:
Loving Father,
You promise to work all things for good for those who love you, which means I do not have to “work all things for good” for myself. And yet, I struggle to trust you in this. I confess that I have engineered outcomes, and I have lived as if my human might was more powerful and necessary for my flourishing than trusting you. I repent of this self-reliance. I repent of striving. I repent of denying my smallness in the world. Thank you that I can trust your plans even more than my own. But I also ask you, Holy Spirit, to teach me that trust.
Amen.
Questions:
1.
Did
you grow up believing hard work would guarantee you a certain future? Has that
matched with your lived experience?
2.
As
you read through this chapter, did any current circumstance come to mind? What
situation do you wish you could control right now?
3.
As
you reflect on that situation and the outcome you want for it, pay attention to
how your body feels. And your mind, your heart rate, your jaw, your shoulders, your breathing. How have you responded?