Es ist schon eigenartig. Rein rechnerisch wurde gerade erst die zweite Halbzeit meines Rom-Aufenthaltes angepfiffen, dennoch habe ich mittlerweile des Öfteren den Eindruck, dass ich mich schon in der Nachspielzeit befinde und mir die Zeit unaufhaltsam durch die Finger rinnt. Daher habe ich mich am Freitag dazu durchgerungen, mich erstmals in die vatikanischen Museen zu begeben um mir gewissermaßen einen Überblick zu verschaffen – alles andere wäre in Anbetracht der Ausmaße utopisch. Der Rundgang durch die unterschiedlichsten Kunstsammlungen (Ägypten, griechische und römische Antike, frühchristliche und mittelalterliche Kunst, Kunst der Renaissance und zeitgenössische Werke,…) führt einen auf mehr als sieben Kilometern durch rund 1300 Räume (wobei Räume in diesem Zusammenhang häufig eher als Hallen bezeichnet werden müssten). Kurz und knapp: Es ist einfach gigantisch groß und es gibt unglaublich viel zu sehen. Nicht nur, dass jeder Ausstellungsraum mit Bildern, Büsten und Statuen überfrachtet ist, zusätzlich sind auch noch viele der Räume eigene Kunstwerke: Riesige Decken- und Wandgemälde, verzierte Säulen und überdimensionierte Mosaike auf den Fußböden. Zudem war es spannend, mal einen Blick in das Innere des Vatikans werfen zu können: Auf rostbraune bzw. rostrote Gebäude, gepflegte Grünanlagen mit Orangenbäumen und einladende Parks.

Die nachlassenden Touristenströme machen sich zum Glück auch (bzw. vor allem) in den vatikanischen Museen bemerkbar. Wo sonst teilweise kilometerlange Menschenschlangen auf Einlass warten konnte ich nach dem obligatorischen Sicherheitscheck mühelos direkt bis zur Kasse vordringen. Und auch innerhalb der Museen (mit Ausnahme der Sixtinischen Kapelle) von Hektik keine Spur. Dem ein oder anderen Besucher war zwar anzumerken, dass er einen straffen Zeitplan einzuhalten hatte, aber das konnte mir ja egal sein. In solchen Momenten kristallisieren sich dann die Vorzüge eines längeren Aufenthaltes glasklar heraus. Jedenfalls konnte ich ganz entspannt meine Runde durch die verschiedenen Ausstellungen drehen (allerdings glaube ich im Nachhinein, dass ich irgendwo falsch abgebogen bin und eine “Abkürzung” genommen habe. Zudem hatte ich auch mit dem Wetter richtig Glück: Frühlingshafte Temperaturen und strahlender Sonnenschein ließen auch ein kurzes Verweilen in den drei Innenhöfen zu.

Allerdings kann ich auch mit drei Tagen Abstand noch nicht wirklich sagen, welche Werke mich am meisten beeindruckt haben. Der wohl berühmteste Teil der vatikanischen Museen ist sicherlich die Sixtinische Kapelle bzw. deren Deckengemälde von Michelangelo. Und das sicherlich nicht zu Unrecht, denn allein die Größe macht es einzigartig. Und wenn man sich dann noch überlegt, wie man jahrelang (insgesamt vier) in schwindelerregender Höhe mit Blick zur Decke arbeiten kann, ohne den Blick für die Proportionen zu verlieren, wird die Leistung schlichtweg übermenschlich. Dennoch war ich insofern ein bisschen enttäuscht, als dass es in der Kapelle sehr dunkel ist und die Farben nicht sonderlich kräftig sind. Zudem ist die Decke sehr hoch, so dass man von den Ausmaßen nicht unbedingt erschlagen wird (allerdings kann das auch darauf zurückzuführen sein, dass ich vorher bereits fünf Stunden lang riesige Wandteppiche und Fresken bestaunt habe). Mindestens genauso beeindruckend wie die Deckenfresken der Sixtinischen Kapelle fand ich die “Galerie der Landkarten”, ein langer hoher Schlauch, dessen Wände nahezu lückenlos mit vierzig Landkarten bemalt sind. Die Landkarten sind jeweils circa fünf Meter breit und zweieinhalb Meter groß. Die gewölbte Decke ist ebenfalls vollständig bemalt und der Boden mit verschiedenen Marmorarten verziert. Irgendwo mussten die Einnahmen aus den Ablassbriefen ja bleiben.

Leider sind die Fotos nicht perfekt belichtet – es ist wirklich ziemlich dunkel in den Museen, sodass eine kleine (und zudem etwas ältere) Kompaktkamera da schon an ihre Grenzen stößt… Und in der Sixtinischen Kapelle ist das Fotografieren gänzlich untersagt…

The book of Titus, like I Timothy, gives guidance on the characteristics to look for when appointing church leaders. Titus was instructed by Paul to finish the work of selecting elders of the church in Crete. Paul advises:

“An elder must be blameless, the husband of one wife, a man whose children believe and are not open to the charge of being wild and disobedient. Since an overseer is entrusted with God’s work, he must be blameless — not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. Rather he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.” Titus 1:6-9

The theme of Chapter 2 is this:

Anyone who carries the name of Christian should conduct himself or herself in a godly manner, always. When I say I am a Christian, I am instantly judged by the world. Not for who I am, but for who others before me have been. I am typecast even before I am known personally and by what standards I live, because others in the past have set the bar — sadly, sometimes very low.

Chapter 2 counsels that older men should live “worthy of respect and self-controlled”, the older women should train the younger to be “self-controlled and pure, kind and subject to their husbands… so that no one will malign the word of God.”

Titus is commanded to:

“…encourage the young men to be self-controlled… set them an example by doing what is good. In your teaching show integrity, seriousness and soundness of speech that cannot be condemned, so that those who oppose you may be ashamed because they have nothing to say about us.”

Christian slaves are told to “show that they can be fully trusted, so that in every way they will make the teaching about God, our Savior, attractive.”

Therefore, I must be above reproach. Not perfect, for I am still in this sinful skin until Christ returns, but I should live my life in a way that those outside the fold will see and crave because they recognize the work Jesus is doing in me. But, should they not crave it, at the very least they will have no ammunition against the body of Christ because of my behavior.

I have seen much opposition to Christ and his work of redemption this week. Not directed toward me necessarily, but in things people have posted publicly on social network sites, and stuff in the news. This is a dark time where many are seeking something “other” because it is easier or trendy. To put it plainly, people don’t want to be redeemed. They are happy in their sin, and can’t wait to go deeper in. Be in prayer for these. Do not be afraid to speak to them. One word could turn someone around. One word could change their lives forever. I don’t mean to sound so dramatic, but we (as a corporate people) are no longer standing on the foundations on which this country was built, we are jack-hammering them instead, and for this I grieve.

These are the very reasons God judged Israel and the neighboring nations, like Egypt in Ezekiel 31-32, for their pride, arrogance, idolatry, wickedness. Does any of this sound familiar?

The invitation to repentance for Israel and Judah in the O.T. was declined again and again, and the blessings of the Lord had to be removed to bring them around. They were put into exile, humbled, kind of like a major time out to think about all God had done for them and where they took a wrong turn. But, he promised it would only be for a time, and when they were redeemed from Babylon 70 years later, they faithfully turned back to God.

Our nation has been truly blessed over its short history, but those blessings have since been taken for granted, credited completely to man, or simply forgotten.

So now we are here today, with a decision to make. Christ is calling to YOU and to ME, his people. Will we stand up proudly and answer him? I have.

The reading for November 28 is Ezekiel 33-34 and the book of Philemon. Pray, read, listen, and grow.

“All scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.” II Tim 3:16

It was a wonderful Thanksgiving day today. We had food… enough for many more people than were around the table, and special time with family. I have plenty more than that to be thankful for, and I can only give glory to our Lord and Savior for his bountiful blessings.

I have been “away” from the blog for a while, but I am grateful for the readings these last few days. II Timothy has so many rich verses that I took much to heart, and Ezekiel continues to enlighten me to the history of God and Old Testament Israel, and makes me ponder how similar we can be (or are) to the people of God back then. What idols to we hold dear? How often do we forget to acknowledge God in our lives? Where do we turn in time of need?

Ezekiel 23 is a vivid, shocking, and near disturbing allegory of the sins of Jerusalem and her “sister”, Samaria. Both nations are likened to prostitutes, giving their bodies lustfully and shamelessly to their lovers in Egypt and Assyria, symbolizing the unsanctioned political alliances and idolatry practiced by Samaria and Israel. As punishment for turning away from him, God gives Samaria over to the Assyrians.

Jerusalem, like Samaria, sought alliances with pagan nations, and accepted and practiced the idolatry that came with them. But, Jerusalem’s sin is said to be graver than that of Samaria, because she became more and more “promiscuous” over time, further defiling herself in idolatry and breaking her covenant with the Lord.

Because of this, God pronounces stern judgment:

“Therefore this is what the Sovereign Lord says: Since you have forgotten me and thrust me behind your back, you must bear the consequences of your lewdness and prostitution.” Eze 23:35

“So I will put an end to lewdness in the land, that all women may take warning and not imitate you. You will suffer the penalty for your lewdness and bear the consequences of your sins of idolatry. Then you will know that I am the Sovereign Lord.” Eze 23:48

In Chapter 24, the heat of a cooking fire is used to symbolize God’s efforts to bring his people to repentance from their sins, but they refuse him over and over. So, God brings judgment upon them through the Babylonian empire, but this is not simply to punish Israel, it is meant to bring them to a place of repentance, so they will turn fully away from their sin and acknowledge him as the one true God.

Also, in Chapter 24, Ezekiel’s wife dies and God tells him he is not to mourn or show grief. This is meant to symbolize Jerusalem’s lack of remorse when their city is taken and the temple is desecrated in the Babylonian attack. God tells the people:

“Ezekiel will be a sign to you: you will do just as he has done. When this happens, you will know that I am Sovereign Lord.” Eze 24:24

God remained faithful in giving fair warning when something is coming down the pipeline. Israel and Judah continued to ignore God’s warnings through his prophets, and therefore they rightfully reaped the suffering that was prophesied.

In Chapters 25-30 God judges, also, the surrounding nations of Ammon, Moab, Edom, Philistia, Tyre (primarily this nation, as a full three chapters are dedicated to it), Sidon, and Egypt. These nations have sinned against the Lord through their idolatry, boastfulness, and pride, and must be brought to the same righteous justice exercised upon Israel and Judah. God does this to show that he is still the faithful God and defender of his people, and will not allow his name to be defiled among the nations.

II Timothy is an amazing book, filled with gems that should be applied to our lives every single day:

KNOW THAT GOD IS ALIVE, WORKING IN YOU, AND CALLS YOU TO SPEAK UP:

“For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline. So do not be ashamed to testify about our Lord, or ashamed of me his prisoner. But join with me in suffering for the gospel, by the power of God, who has saved us and called us to a holy life — not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel.” II Tim 1:7-10

“…the Lord’s servant must not quarrel; instead, he must be kind to everyone, able to teach, not resentful. Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will.” II Tim 2:24-26

KNOW THAT THE WORK OF THE GOSPEL IS NOT EASY, AND MANY WILL NOT LISTEN, BUT YOU MUST PRESS ON:

“But mark this: There will be terrible times in the last days. People will be lovers of themselves, lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self-control, brutal, not lovers of goo, treacherous, rash, conceited, lovers of pleasure rather than lovers of God — having a form of godliness but denying its power. Have nothing to do with them.” II Tim 31-5

“All scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.” II Tim 3:16

“Preach the Word; be prepared in season and out of season; correct, rebuke and encourage — with great patience and careful instruction. For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. The will turn their ears away from the truth and turn aside to myths.” II Tim 4:2-4

DESPITE THE STRUGGLES YOU MAY EXPERIENCE IN BELIEVING, SERVING AND MINISTERING, THE REWARD OF BEING A CHILD OF GOD FAR EXCEEDS WHAT YOU CAN COMPREHEND:

“I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day — and not only to me, but also to all who have longed for his appearing.” II Tim 4:6-8

Amen and amen.

I will post thoughts on Titus 1-2 tomorrow, along with chapter 3. The readings for November 27 are Ezekiel 31-32 and Titus 3.

Reading God’s Word will change your life. I encourage you to be faithful in this, even when you don’t think you have the strength or time. His Word will give you the strength you need, and you will find the time well spent.

Happy Thanksgiving!

“Give thanks to the Lord, call on his name;
make known among the nations what he has done.
Sing to him, sing praise to him;
tell of all his wonderful acts.
Glory in his holy name;
let the hearts of those who seek the Lord rejoice.
Look to the Lord and his strength;
seek his face always.”

I Chronicles 16:8-11

As a history buff, I found this translation fascinating.

Titus Flavius Sabinus Vespasianus (A.D. 40-81) – Sole Emperor of the Roman Empire 79-81.

Comment by Emperor Titus on the Capture of Jerusalem:

Emperor Titus Vespasianus – Flavius Philostratus II (c.170-244/249): The Life of Apollonius – Chapters 29-34 (Commissioned prior to 217) focus on Apollonius’ contacts with Vespasian’s son and crown prince Titus.

Apollonius writes a letter of eulogy of Titus for having refused to be crowned after the fall of Jerusalem (6.29) :

“After Titus had taken Jerusalem, and when the country all round was filled with corpses, the neighboring races offered him a crown; but he disclaimed any such honor to himself, saying that it was not himself that had accomplished this exploit, but that he had merely lent his arms to God, who had so manifested his wrath; and Apollonius praised his action, for therein he displayed a great deal of judgment and understanding of things human and divine, and it showed great moderation on his part that he refused to be crowned because he had shed blood. Accordingly Apollonius indited to him a letter which he sent by the hands of Damis and of which the text was as follows…”

Apollonius sends greetings to Titus the Roman general.

Whereas you have refused to be proclaimed for success in war and for shedding the blood of your enemies, I myself assign to you the crown of temperance and moderation, because you thoroughly understand what deeds really merit a crown. Farewell.

Now Titus was overjoyed with this epistle, and replied:

In my own behalf I thank you, no less then in behalf of my father, and I will not forget your kindness; for although I have captured Jerusalem, you have captured me.

You’ll find other info on Titus along with interesting artwork and coins here;

Emperor Titus Vespasianus Augustus

The artist’s depiction of Josephus Being Presented to Vespasian by Titus is interesting.

You can see the lyrics here:

http://reachrecords.com/lyrics/1515

[Interesante columna en The New York Times, sobre conducta animal. ¿Son los gatos capaces de arrepentirse de algo?]

¿Se Lamentan los Gatos de Algo Alguna Vez? Montones de lectores respondieron esta peculiar pregunta planteada en mi columna Findings que giró sobre investigaciones del arrepentimiento entre los animales. También había historias sobre otros animales y mañana veremos algunas reacciones generales en los comentarios de los lectores (y una historia sobre perros) de uno de los investigadores, Michael Platt, un neurobiólogo de Duke.Hoy nos ocuparemos de los gatos. Mi respuesta favorita sobre los felinos es que “lamentan no ser suficientemente grandes como para comerse a sus cuidadores”. Ese comentario le hizo ganar el premio a Tom Civiletti, que vive en Oak Grove, Oregon, y administra Lamb & Loom, una tienda de alfombras. Se ganó un ejemplar de ‘Wild Justice: The Moral Lives of Animals’, de Marc Bekoff y Jessica Pierce. Al aceptar el premio, Civiletti explicó algo más su punto de vista:

“En cuanto a los gatos, creo que son criaturas bastante admirables, pero como mascotas su interacción con los humanos es profundamente diferente a la de los perros, que se comportan como si fueran humanos -o que su gente son perros. Los gatos no tienen esa ilusión. No somos miembros de sus manadas, ni ellos de nuestras familias. Somos convenientes y por eso nos toleran”.

Un mención de honor va para Vera Sampson, que distingue entre pesar y remordimiento:

“¿Que si los gatos se lamentan? Sí. ¿Pero sienten remordimiento? No.
“Yo tenía un hermoso gato grande que era el terror de los pájaros, cuya cacería le estaba estrictamente prohibida, por lo que cuando le sorprendí lo encerré en la casa durante una semana.
“Un día llegó a casa con unas plumas de pájaro pegadas en sus bigotes. Cuando le saqué una y pregunté: ‘Titus, ¿qué es esto?’, una mirada de preocupación pasó por su cara. “Voy a tener problemas”, pensó, y se lamentaba no de haber capturado y comido un gorrión, sino de no haberse limpiado bien la cara antes de entrar”.

Otra mención de honor va para kryptogal, que hizo una útil distinción entre la decepción y la vergüenza:

“La decepción con respecto a las consecuencias de las malas decisiones de uno requiere un nivel bastante alto de cognición. Un animal debe tener una comprensión rudimentaria de causa y efecto y la capacidad de imaginar diferentes consecuencias. Si un chimpancé empuja la Palanca A y recibe brécol pero ve a su amigo preferir la Palanca B y recibir una sabrosa banana, puede sentirse decepcionado si piensa que él también pudo haber empujado la Palanca B. Este tipo de pesar exige una lógica bastante sofisticada. Quizás los gatos, perros y chimpancés son capaces de este nivel de cognición en algunas situaciones. Pero mirar a otro animal obtener un alimento sabroso simplemente podría provocar envidia, que no requiere nada de cognición.
“En contraste, la vergüenza es una emoción demostrativa de lo que sienten los animales sociales cuando quebrantan una regla del grupo. La vergüenza sirve un propósito dual: proporciona un incentivo interno para evitar el rompimiento de las normas y entrega una demostración de reconciliación externa para ayudar a mitigar la rabia de los miembros del grupo. La vergüenza no requiere una cognición del mismo nivel que la decepción y el pesar. Sólo requiere que el animal reconozca el hecho de que su grupo está enfadado. Sin embargo, la vergüenza supone un animal altamente social. Es por esto que los perros exhiben con facilidad conductas de vergüenza, mientras que los gatos, pese a poseer niveles similares de inteligencia, no muestran sentir vergüenza”.

No ser suficientemente grandes como para comerse al cuidador caería en la primera categoría -decepción, pero no remordimiento- y por eso exige una lógica más sofisticada que lamentarse por algo que el gato ya se comió. Comparto la corazonada de Civiletti de que los gatos son capaces de esta hazaña mental, pero claramente se necesita más investigación, que preferiblemente no debe incluir ningún acto de alimentación.
[John Tierney]
[19 de noviembre de 2009]
[10 de junio de 2009]
[©new york times]

Titus 3

Up till now in this short letter, the apostle Paul had been giving detailed instructions to Titus concerning setting the Cretan churches in order.  Through a series of admonitions, we, along with the young pastor Titus, have learned what constitutes ideal elders and ideal church members.  So far, Paul had been dealing with believers’ relationships with each other in the context of the local church, but Christians have lives that extend beyond the boundaries of the local church; we have jobs, we have neighbors, and we live in a society.  How do we as Christians relate to the secular world in which we live?  What is our ideal conduct outside of the Church?  These are the things Paul deals with in chapter three.

1.  Christians as citizens, 3:1, 2

Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good, to slander no one, to be peaceable and considerate, and always to be gentle toward everyone.

Although believers are to be “heavenly minded,” living our lives with a view to the glorious return of Christ, we must keep our feet firmly planted on the earth and remember that we, like all people, have certain duties as citizens and neighbors.

These two verses are a kind of summary of Paul’s theology of citizenship, which is seen in greater detail in Romans 13:1—7, which begins like this—

Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God.

In Paul’s view, the State derived its authority from God, that is, man in society needs some kind of governance and God has provided for that in the form of “governing authorities.”  God does not favor one form of government over another.  In Paul’s day, it was the Roman Empire and Christians were called to be subject to it.   Through the course of time, the Roman Empire has dissolved, to be replaced over and over again by various kinds of governments, all over the world.  To those political leaders in power, Paul says—

Remind the people to be subject to [them]…

“The people” refers to the believers.  Christians, more than any other citizens, should excel in citizenship; we should set the example in cooperating with local authorities, abiding by the laws of the land, and participating in all areas of good citizenship.  “To be subject” is written in such a way as to suggest the our obedience to the State is voluntary; we understand that in order to live at peace, as we are called to do, means that we should first be at peace with the State.

However, as Christians our responsibilities as citizens go beyond merely obeying laws; we are called to—

Be ready to do whatever is good.

This is something separate and distinct from obeying the governing authorities.  A Christian must be prepared to serve his community in whatever constructive ways they can.  Christians should never stand passively by when their community needs any kind of help.  Christianity is a positive force, and that should be demonstrated in how we live.  How do we “do whatever is good?”  We don’t know what Paul had in his mind, but the short list may involve things like:

• Running for political office;
• Being involved in worthy enterprises that help people in the community;
• Resisting political oppression of any kind in a peaceable and legal manner
• Voting, etc.

Believers not only have duties to governments, pagan or otherwise, but also to their pagan neighbors.  Again, we are to set the moral and ethical example for others to follow.  Christians are to reminded to do four things:

• Slander no one.  This means that we should avoid any kind of hurtful speech.  In regards to how we talk about one another, J. Glenn Gould gives three tests we should employ before talking about somebody else:  (1)  Is what we are about to say about a person true?; (2)  Are we being kind to that person in what we are saying about them?; and, (3)  Is it really necessary to talk about that person?
• Be peaceable.  In the Greek, this is written negatively, meaning that Christians should be “non-fighting.”  In other words, we shouldn’t engage in arguments, quarrels, and conflicts.   We should strive to “get along” with others in the world as much as possible.
• Be considerate.  Believers must be gentle and willing to yield to others when it means keeping the peace.  Of necessity, this may mean suspending our rights in certain situations for the sake of others.  It also means that Christians should be polite and considerate.
• Show true humility.  Here is the climax of Paul’s theology of citizenship.  “Humility” can also mean “mildness.”  A Christian should “show” or “demonstrate” all mildness or humility to all people, not just to some.  It is easy to have the right kind of attitude toward fellow believers, but the acid test of truth faith is having that kind of attitude toward pagans, as well.

2.  Motivation, verses 3—8

At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. But when the kindness and love of God our Savior appeared, he saved us.  (vs. 3—5a)

The connective “for” is not in the tNIV, but it is clear that the believer’s motivation for good citizenship should be based in his faith, not in fear of punishment.

(a)  The motive from out past, verse 3

Thinking about how we used to be should be a powerful motive for how we treat others.  This verse reminds us of John Bradford’s famous utterance:

There but for the grace of God go I.

We once lived in a world of darkness, just like our neighbors.  The light of Christ’s love dawned upon us, perhaps through the kindness of a believer, revealing our need of salvation.  Who’s to say that Christ’s light, shining through our graceful living, won’t have the same effect on another lost soul?

(b)  The motive from the present, verses 4—7

Our salvation has its roots in a definite act of the past.   The salvation that “appeared” points back to the grace of God revealed in the Son of God and is presented in stark contrast to the bleak darkness of the previous verse!  This salvation consists of two powerful aspects of God’s nature:

• His kindness.   The word for “kindness” can also means “benignity.”   In pity, God acted kindly toward sinners; this kindness is why He bestows grace and forgiveness on them.
• His love.  The Greek word used here is philanthropia, meaning God’s affection for sinners is manifested in His love for us.  What does God’s love look like?  It looks like how He treats Christians, which is revealed in how we treat others.

In verse 5, Paul declares that Christ saved us objectively; we deserved no good thing from Him.  The phrase “he saved us,” in the aorist tense, means that our salvation was an accomplished fact and we now possess it.   Paul stresses the fact that we were saved because of Christ’s kindness and that our salvation was not earned by us in any way.

How did this salvation come about?   Paul describes God’s two-fold method like this—

He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior. (verses 5b, 6)

Paul first speaks of “the washing of rebirth,” which is figuratively portrayed in water baptism.   The apostle frequently used the baptism illustration as a way to describe how we were cleansed.  Note Romans 6:4—

We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.

To be saved is to be given a “new life,” a life based on the Spirit of God, which is the second part of God’s method.  The indwelling of the Holy Spirit, who is “the Lord and Giver of life,” is how our lives are remade; this is His unique work in us.   This work of the Holy Spirit in remaking us is wholly His, but we bear a responsibility in it as well:

Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.  (Romans 12:2)

So while the Holy Spirit creates a new life in us, we are renewed by our own activity; our thinking must change, which will naturally lead to the way we live.  If there is every any doubt about the Holy Spirit’s work in us, Paul adds—

…whom he poured out on us generously…

God made ample provision for the development of this new life.  The believer has no excuse in living below God’s divinely ordained standards!  We as sinful people may be weak and not up to the task, but the Holy Spirit in us is able and He makes it possible for us to be the kind of ideal people He calls us to be.  This is, of course, a lifelong process that begins the moment of our conversion.

Sin brought only guilt and condemnation upon us, but the work of Christ brought us justification and a declaration of righteousness.  Verse 7 is an amazing verse—

[S]o that, having been justified by his grace, we might become heirs having the hope of eternal life.

From man’s perspective, justification is passive; we play no part in it for it is wholly an act of God on man’s behalf.  This magnanimous work is motivated by God’s boundless grace.   The purpose of our justification is beyond our wildest imaginings!   That “we might become heirs” points to a glorious future, but is also a present reality.  As members of God’s family, we are already heirs.  Our inheritance, though, is yet future, and our experience of all the aspects of our salvation is just a foretaste of what that inheritance will be like.

(c)  Doctrine and conduct, verse 8

This is a trustworthy saying. And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good. These things are excellent and profitable for everyone.

The “trustworthy saying” looks back, not forward.  Paul is referring back to his doctrinal teachings of verses 3 to 7 inclusive.  Some Christians cringe when they hear the word “doctrine,” and some are even proud when they declare that doctrine is unimportant, yet here the primacy of doctrine is stressed.  Titus was to stress it!  Knowledge of sound doctrine is sure to lead a believer in living right.  Where knowledge of doctrine is absent, so is knowledge of how to live right; the two go hand-in-hand.

3.  Proper response to wrong teaching, verses 9—11

An over-zealous young pastor might be tempted to take Paul’s admonitions further than he intended them to be taken, so Paul adds a warning—

But avoid foolish controversies and genealogies and arguments and quarrels about the law, because these are unprofitable and useless. (verse 9)

This looks back to 1:10—16; arguing about all things Jewish is useless, says Paul.  As bad as false teaching is, arguing about it is worse.  If arguing about the false teaching was to be avoided, how was Titus to confront it?

Warn divisive people once, and then warn them a second time. After that, have nothing to do with them.  (verse 10)

Here is sage advice in dealing with false teachers, whom Paul refers to as “divisive people”; that adjective is found only here in the Bible, and indicates a proud, self-chosen opinion.  The word translated here as “divisive” is the Greek word hairetikos, from which our word “heretic” is derived.  Because of their propensity to teach only their own ideas, these kinds of people, devoid of a Scriptural foundation, cause only problems.  The Word of God always unites believers, but man’s ideas have the effect of driving a wedge between Church members.

These people need to be “warned” or “admonished” in a faithful and loving way by Titus, making sure that their error is pointed out to them.  If, after a second warning they refuse to stop their teaching, Titus is to, literally, “reject them.”  Barclay comments:

A heretic is simply a man who has decided that he is right and everybody else is wrong.  Paul’s warning is a warning against a man who has made his own ideas the test and standard of all truth.  A man should be careful of any opinion which separates him from the fellowship of true believers.  True faith does not divide men, it unites them.

Concluding thought on “the ideal”

In our journey through this brief letter, we have studied all that goes into making a Church “ideal.”  We may be tempted to ask ourselves, “Are there any ideal churches today?”  Of course there are!  Unfortunately there are many more that fall far short of God’s ideal.   It’s a fact that man is moving further away from God, not closer; the Bible teaches that man is getting more and more corrupt the farther way from the Fall time takes us.  Yet in the midst of this, we have the promise God’s help in reaching “His” ideal state for us.  The ideal state is not the perfect state, though.  Perfection comes in the next life, not in this one.

As we grow in grace we allow the Holy Spirit to gently yet firmly remake us into the kind of people God wants us to become.   We are given the privilege to participate in this remaking process by immersing ourselves in sound doctrine, namely, the Word of God and living sound lives.  As we do so, we are striving toward that ideal life God has in mind for us.

Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith.  (Hebrews 12:1, 2)

Lorazepam, initially marketed under the brand names Ativan and Temesta, is a benzodiazepine drug with short to medium duration of action. It has all five intrinsic benzodiazepine effects: anxiolytic, amnesic, sedative/hypnotic, anticonvulsant and muscle relaxant. It is a powerful anxiolytic, and, since its introduction in 1977, lorazepam’s principal use has been in treating the symptom of anxiety. Among benzodiazepines, lorazepam has a relatively high addictive potential.
Contents

1987 Ativan advertisement. “In a world where certainties are few…no wonder Ativan (lorazepam)C-IV is prescribed by so many caring clinicians.”

Lorazepam has relatively potent anxiolytic effects and its best known indication is the short-term management of severe chronic anxiety, though in fact the FDA advises against this usage. It is fast acting, and useful in treating fast onset panic anxiety.

Lorazepam has strong sedative/hypnotic effects, and the duration of clinical effects from a single dose makes it an appropriate choice for the short term treatment of insomnia, particularly in the presence of severe anxiety. Withdrawal symptoms, including rebound insomnia and rebound anxiety, may occur after only 7 days’ administration of lorazepam.

Its relatively potent amnesic effect, with its anxiolytic and sedative effects, makes lorazepam useful as premedication. It is given before a general anaesthetic to reduce the amount of anaesthetic agent required, or before unpleasant awake procedures, such as in dentistry or endoscopies, to reduce anxiety, to increase compliance, and to induce amnesia for the procedure. Oral lorazepam is given 90 to 120 minutes before procedures, and intravenous lorazepam as late as 10 minutes before procedures.

The marked anticonvulsant properties of lorazepam, and its pharmacokinetic profile, makes intravenous lorazepam a reliable agent for terminating acute seizures, but it has relatively prolonged sedation aftereffects. Oral lorazepam, and other benzodiazepines, have a role in long-term prophylactic treatment of resistant forms of petit mal epilepsy but not as first-line therapies, mainly because of the development of resistance to their effects.

Lorazepam’s anticonvulsant, or CNS depressant, properties are useful for the prevention and treatment of alcohol withdrawal syndrome. In this setting it is relevant that impaired liver function is not a hazard with lorazepam since lorazepam does not require oxidation, hepatic or otherwise, for its metabolism.

Where there is need for rapid sedation of violent or agitated patients, including acute delirium, lorazepam may be used, but as it can cause paradoxical effects, it is preferably given together with haloperidol. Lorazepam is absorbed relatively slowly if given intramuscularly, a common route in restraint situations.

Catatonia with inability to speak is responsive and sometimes controlled with a single 2 mg oral, or slow intravenous dose of lorazepam. Symptoms may recur and treatment for some days may be necessary. Catatonia due to abrupt or too rapid withdrawal from benzodiazepines, as part of the benzodiazepine withdrawal syndrome, should also respond to lorazepam treatment. As lorazepam can have paradoxical effects, haloperidol is sometimes given concomitantly.

It is sometimes used in chemotherapy as an adjunct to antiemetics for treating anticipatory nausea and vomiting, i.e. nausea and vomiting caused or worsened by psychological sensitisation to the thought of being sick. It is also used as adjunct therapy for cyclic vomiting syndrome.
[edit] Formulation and administration
0.5mg tablets of the Ativan brand of lorazepam.

Pure lorazepam is an almost white powder that is nearly insoluble in water and oil. In medicinal form, lorazepam is mainly available as tablets and a solution for injection but in some locations it is also available as a skin patch, an oral solution and a sublingual tablet.

Lorazepam tablets and syrups are administered by mouth only. The tablets contain 0.5 mg, 1 mg, or 2 mg lorazepam, with some differences between countries. Lorazepam tablets of the Ativan brand also contain lactose, microcrystalline cellulose, polacrilin potassium, magnesium stearate and colouring agents (indigo carmine—E132—in blue tablets and tartrazine—E102— in yellow tablets).

Lorazepam injectable solution is administered either by deep intramuscular injection or by intravenous injection. The injectable solution comes in 1 mL ampoules containing 2 mg or 4 mg lorazepam. The solvents used are polyethylene glycol 400 and propylene glycol. As a preservative, the injectable solution contains benzyl alcohol. Toxicity from propylene glycol has been reported in the case of a patient receiving a continuous lorazepam infusion. Intravenous injections should be given slowly and patients closely monitored for side-effects, such as respiratory depression, hypotension, or loss of airway control.

Peak effects roughly coincide with peak serum levels, which occur 10 minutes after intravenous injection, up to 60 minutes after intramuscular injection, and 90 to 120 minutes after oral administration, but initial effects will be noted before this. A clinically relevant lorazepam dose will normally be effective for 6 to 12 hours, making it unsuitable for regular once-daily administration, so it is usually prescribed as two to four daily doses when taken regularly.
[edit] Adverse effects

Any of the five intrinsic benzodiazepine effects possessed by lorazepam (sedative/hypnotic, muscle relaxant, anxiolytic, amnesic and anticonvulsant) may be considered as “adverse effects,” or “side-effects,” if unwanted.Lorazepam’s effects are dose-dependent, meaning that the higher the dose the stronger the effects (and side-effects) will be. Using the smallest dose needed to achieve desired effects lessens the risk of adverse effects.

Sedation is the most complained-of side-effect. In a group of around 3500 patients treated for anxiety, the most common side-effects complained of from lorazepam were sedation (15.9%), dizziness (6.9%), weakness (4.2%), and unsteadiness (3.4%). Side-effects such as sedation and unsteadiness increased with age.

* Paradoxical effects: In some cases there can be paradoxical effects with benzodiazepines, such as increased hostility, aggression, angry outbursts, and psychomotor agitation. Paradoxical effects are more likely to occur with higher doses, in patients with pre-existing personality disorders and those with a psychiatric illness. It is worth noting that frustrating stimuli may trigger such reactions, even though the drug may have been prescribed to help the patient cope with such stress and frustration in the first place. As paradoxical effects appear to be dose related, they usually subside on dose reduction or on complete withdrawal of lorazepam.

* Suicidality: Benzodiazepines may sometimes unmask suicidal ideation in depressed patients, possibly through disinhibition or fear-reduction. Though relatively non-toxic in themselves, the concern is that benzodiazepines may inadvertently become facilitators of suicidal behaviour.Lorazepam should, therefore, not be prescribed in high doses or as the sole treatment in depression but only together with an appropriate antidepressant.

* Amnesic effects: Among benzodiazepines, lorazepam has relatively strong amnesic effects,but patients soon develop tolerance to this with regular use. To avoid amnesia (or excess sedation) being a problem, the initial total daily lorazepam dose should not exceed 2 mg. This also applies to use for night sedation. Five participants in a sleep study were prescribed lorazepam 4 mg at night, and the next evening three subjects unexpectedly volunteered memory gaps for parts of that day, an effect that subsided completely after 2–3 days’ use. Amnesic effects cannot be estimated from the degree of sedation present, since the two effects are unrelated.

Full lists of Lorazepam side-effects:

For lists of lorazepam side-effects, refer to the manufacturers’ data sheets. Please note that some may list side-effects for the entire benzodiazepine class, not the specific side-effect profile for lorazepam.
[edit] Contraindications and special considerations
[edit] Contraindications

Lorazepam must be avoided in patients with the following conditions:

* Allergy or hypersensitivity. Past hypersensitivity or allergy to lorazepam, to any benzodiazepine or to any of the ingredients in lorazepam tablets or injections.

* Severe respiratory failure. Benzodiazepines, including lorazepam, may depress central nervous system respiratory drive and are contraindicated in severe respiratory failure. An example would be the inappropriate use to relieve anxiety associated with acute severe asthma. The anxiolytic effects may also be detrimental to a patient’s willingness and ability to fight for breath. However, if mechanical ventilation becomes necessary, lorazepam may be used to facilitate deep sedation.

* Acute intoxication. Lorazepam may interact synergistically with the effects of alcohol, narcotics, or other psychoactive substances. It should, therefore not be administered to a drunk or intoxicated person.

* Ataxia. This is a neurological clinical sign, consisting of unsteady and clumsy motion of the limbs and torso, due to failure of gross muscle movement coordination, most evident on standing and walking: It is the classic way in which acute alcohol intoxication may affect a person. Benzodiazepines should not be administered to already-ataxic patients.

* Acute narrow-angle glaucoma. Lorazepam has pupil-dilating effects, which may further interfere with the drainage of aqueous humour from the anterior chamber of the eye, thus worsening narrow-angle glaucoma.

* Sleep apnea. Sleep apnea may be worsened by lorazepam’s central nervous system depressant effects. It may further reduce the patient’s ability to protect his or her airway during sleep.

* Myasthenia gravis. This condition is characterised by muscle weakness and a muscle relaxant such as lorazepam may exacerbate symptoms.

* Pregnancy and breast feeding. Lorazepam belongs to the Food and Drug Administration (FDA) pregnancy category D, which means that it is likely to cause harm to the developing baby, if taken during the first trimester of pregnancy. There is inconclusive evidence that lorazepam, if taken early in pregnancy, may result in reduced IQ, neurodevelopmental problems, physical malformations in cardiac or facial structure, as well as other malformations in some newborns. Lorazepam given to pregnant women antenatally may cause floppy infant syndrome in the neonate, or respiratory depression necessitating ventilation. Regular lorazepam use during late pregnancy (the third trimester), carries a definite risk of benzodiazepine withdrawal syndrome in the neonate. Neonatal benzodiazepine withdrawal may include hypotonia, reluctance to suck, apneic spells, cyanosis, and impaired metabolic responses to cold stress. Symptoms of floppy infant syndrome and the neonatal benzodiazepine withdrawal syndrome have been reported to persist from hours to months after birth. Lorazepam may also inhibit foetal liver bilirubin glucuronidation, leading to neonatal jaundice. Lorazepam is present in breast milk, so caution must be exercised about breast feeding.

[edit] Special groups and situations

* Children and the elderly. The safety and effectiveness of lorazepam is not well determined in children under 16 years of age, but it is used to treat serial seizures. Dose requirements have to be individualized, especially in the elderly and debilitated patients in whom the risk of oversedation is greater. Long term therapy may lead to cognitive deficits, especially in the elderly, but this is reversible after a period of discontinuation. Benzodiazepines, including lorazepam, have been found to increase the risk of falls and fractures in the elderly.

* Liver or Kidney failure. Lorazepam may be safer than most benzodiazepines in patients with impaired liver function. Like oxazepam, it does not require hepatic oxidation, but only hepatic glucuronidation into lorazepam-glucuronide. Therefore, impaired liver function is unlikely to result in lorazepam accumulation to an extent causing adverse reactions. Lorazepam-glucuronide and a small amount of unchanged lorazepam are excreted by the kidneys, so in renal failure small increases in lorazepam levels may theoretically occur.

* Surgical Premedication. Informed consent that was given only after receiving lorazepam premedication could have its validity challenged later. Staff must use chaperones to guard against allegations of abuse during treatment. Such allegations may arise because of incomplete amnesia, disinhibition, and impaired ability to process cues. Because of its relative long duration of residual effects (sedation, ataxia, hypotension and amnesia), lorazepam premedication is best suited for hospital inpatient use. Patients should not be discharged from hospital within 24 hours of receiving lorazepam premedication, unless accompanied by a caregiver. They should also not drive, operate machinery, or use alcohol within this period.

[edit] Tolerance and dependence

Tolerance to benzodiazepine effects develops with regular use. This is desirable with amnesic and sedative effects, undesirable with anxiolytic, hypnotic, and anticonvulsant effects. Patients at first experience drastic relief from anxiety and sleeplessness, but symptoms gradually return, relatively soon in the case of insomnia but more slowly in the case of anxiety symptoms. After four to six months of regular benzodiazepine use, there is little evidence of continued efficacy. If regular treatment is continued for longer than this, dose increases may be necessary to maintain effects, but treatment resistant symptoms may in fact be benzodiazepine withdrawal symptoms.

On abrupt, or overly rapid discontinuation of lorazepam, anxiety and signs of physical withdrawal have been observed, similar to those seen on withdrawal from alcohol and barbiturates. Lorazepam as with other benzodiazepine drugs can cause physical dependence, addiction and what is known as the benzodiazepine withdrawal syndrome. The higher the dose and the longer the drug is taken for the greater the risk of experiencing unpleasant withdrawal symptoms. Withdrawal symptoms can, however, occur from standard dosages and also after short-term use. Benzodiazepine treatment should be discontinued as soon as possible via a slow and gradual dose reduction regimen.

The likelihood of dependence is relatively high with lorazepam compared to other benzodiazepines. Lorazepam’s relatively short serum half-life, its confinement mainly to the vascular space, and its inactive metabolite results in interdose withdrawal phenomena and next-dose cravings. This may reinforce psychological dependence. Because of its high potency, the smallest lorazepam tablet strength of 0.5 mg is also a significant dose reduction (in the UK, the smallest tablet strength is 1.0 mg, which further accentuates this difficulty). To minimise the risk of physical/psychological dependence, lorazepam is best used only short-term, at the smallest effective dose. If any benzodiazepine has been used long-term, the recommendation is a gradual dose taper over a period of weeks, months or longer, according to dose and duration of use, degree of dependence and the individual. Coming off long-term lorazepam may be more realistically achieved by a gradual switch to an equivalent dose of diazepam, a period of stabilization on this and only then initiating dose reductions. The advantage of switching to diazepam is that dose reductions are felt less acutely, because of the longer half lives (20–200 hours) of diazepam and its active metabolites.
[edit] Withdrawal

Withdrawal symptoms can occur after taking therapeutic doses of Ativan for as little as one week. Withdrawal symptoms include headaches, anxiety, tension, depression, insomnia, restlessness, confusion, irritability, sweating, dysphoria, dizziness, derealization, depersonalization, numbness/tingling of extremities, hypersensitivity to light, sound, and smell, perceptual distortions, nausea, vomiting, diarrhea, appetite loss, hallucinations, delirium, seizures, tremor, stomach cramps, myalgia, agitation, palpitations, tachycardia, panic attacks, short-term memory loss, and hyperthermia. It takes approximately 18–36 hours for the benzodiazepine to remove itself from your body. The ease of addiction to Lorazepam, (the Ativan brand was particularly cited), and its withdrawal were brought to the attention of the British public during the early 1980s in Esther Rantzen’s BBC TV series “That’s Life!”, in a feature on the drug over a number of episodes.
[edit] Pharmacology

Lorazepam is high-potency and an intermediate-acting benzodiazepine and its uniqueness, advantages and disadvantages are largely explained by its pharmacokinetic properties (poor water and lipid solubility, high protein binding and non-oxidative metabolism to a pharmacologically inactive glucuronide form) and by its high relative potency (lorazepam 1 mg is equal in effect to diazepam 10 mg). The half life of lorazepam is 10–20 hours.
[edit] Pharmacokinetics

Because of its poor lipid solubility lorazepam is absorbed relatively slowly by mouth and is unsuitable for rectal administration. But its poor lipid solubility and high degree of protein binding (85-90%) mean that lorazepam’s volume of distribution is mainly the vascular compartment, causing relatively prolonged peak effects. This contrasts with the highly lipid-soluble diazepam which, although rapidly absorbed orally or rectally, soon redistributes from the serum to other parts of the body, particularly body fat. This explains why one lorazepam dose, despite lorazepam’s shorter serum half-life, has more prolonged peak effects than an equivalent diazepam dose. On regular administration diazepam will however accumulate more, since it has a longer half-life and active metabolites with even longer half-lives.

* Clinical Example: Diazepam has long been a drug of choice for status epilepticus: Its high lipid solubility means it gets absorbed with equal speed whether given intravenously, orally, or rectally (non-intravenous routes are convenient in non-hospital settings). But diazepam’s high lipid solubility also means it does not remain in the vascular space but soon redistributes into other body tissues. So it may be necessary to repeat diazepam doses to maintain peak anticonvulsant effects, resulting in excess body accumulation. Lorazepam is the opposite case: Its low lipid solubility makes it relatively slowly absorbed by any route other than intravenously, but once injected will not get significantly redistributed beyond the vascular space. Therefore, lorazepam’s anticonvulsant effects are more durable, thus reducing the need for repeated doses. If a patient is known to usually stop convulsing after only one or two diazepam doses, diazepam may be preferable because sedative after-effects will be less than if a single dose of lorazepam is given (diazepam anticonvulsant/sedative effects wear off after 15–30 minutes, but lorazepam effects last 12–24 hours). The prolonged sedation from lorazepam may, however, be an acceptable trade-off for its reliable duration of effects, particularly if the patient needs to be transferred to another facility. Although lorazepam is not necessarily better than diazepam at initially terminating seizures, lorazepam is, nevertheless, replacing diazepam as the intravenous agent of choice in status epilepticus.

Lorazepam serum levels are proportional to the dose administered. Giving 2 mg oral lorazepam will result in a peak total serum lorazepam level of around 20 nanograms/ml around two hours later, half of which is lorazepam, half its inactive metabolite, lorazepam-glucuronide. A similar lorazepam dose given intravenously will result in an earlier and higher peak serum level, with a higher relative proportion of unmetabolised (active) lorazepam. On regular administration, maximum lorazepam serum levels are attained after three days. Longer term use, up to six months, does not result in further accumulation. On discontinuation, lorazepam serum levels become negligible after 3 days and undetectable after about a week. Lorazepam is metabolised in the liver by conjugation into inactive lorazepam-glucuronide. This metabolism does not involve hepatic oxidation and therefore is relatively unaffected by reduced liver function. Lorazepam-glucuronide is more water-soluble than its precursor and therefore gets more widely distributed in the body leading to a longer half-life than lorazepam. Lorazepam-glucuronide is eventually excreted by the kidneys and because of its tissue accumulation it remains detectable – particularly in the urine – for substantially longer than lorazepam.
[edit] Pharmacodynamics

Relative to other benzodiazepines, lorazepam is thought to have high affinity for GABA receptors, which may also explain its marked amnesic effects. The main pharmacological effects of lorazepam are the enhancement of GABA at the GABAA receptor. Benzodiazepine drugs including lorazepam increase the inhibitory processes in the cerebral cortex.

The magnitude and duration of lorazepam effects are dose related, meaning that larger doses have stronger and longer-lasting effects. This is because the brain has spare benzodiazepine drug receptor capacity, with single, clinical doses leading only to an occupancy of some 3% of the available receptors.

The anticonvulsant properties of lorazepam and other benzodiazepines may be, in part or entirely, due to binding to voltage-dependent sodium channels rather than benzodiazepine receptors. Sustained repetitive firing seems to get limited, by the benzodiazepine effect of slowing recovery of sodium channels from inactivation in mouse spinal cord cell cultures.
[edit] Interactions

* Alcohol. Lorazepam is not usually fatal in overdose, but may cause fatal respiratory depression if taken in overdose with alcohol. The combination also causes synergistic enhancement of the disinhibitory and amnesic effects of both drugs, with potentially embarrassing or criminal consequences. Some experts advise patients should be warned against drinking alcohol while on lorazepam treatment, but such clear warnings are not universal.

[edit] Overdose
See also: Benzodiazepine overdose

In cases of a suspected lorazepam overdose, it is important to establish if the patient is a regular user of lorazepam or other benzodiazepines, since regular use causes tolerance to develop. Also, one must ascertain if other drugs were also ingested.

Signs of overdose range through mental confusion, dysarthria, paradoxical reactions, drowsiness, hypotonia, ataxia, hypotension, hypnotic state, coma, cardiovascular depression, respiratory depression, and death.

Early management of alert patients includes emetics, gastric lavage, and activated charcoal. Otherwise, management is by observation, including of vital signs, support and — only if necessary, considering the hazards of doing so, giving intravenous flumazenil.

Patients are ideally nursed in a kind, non-frustrating environment since, when given or taken in high doses, benzodiazepines are more likely to cause paradoxical reactions. If shown sympathy, even quite crudely feigned, patients may respond solicitously, but they may respond with disproportionate aggression to frustrating cues. Opportunistic counseling has limited value here, as the patient is unlikely to recall this later, owing to drug-induced anterograde amnesia.
[edit] Abuse and misuse
See also: Benzodiazepine drug misuse

Lorazepam is a drug with the potential for misuse. Two types of drug misuse can occur. Recreational misuse, where the drug is taken to achieve a “high,” or when the drug is continued long term against medical advice. Prescribers of lorazepam must be alert to the possibility of abuse or diversion for illegitimate use when prescribing for unsupervised outpatients. This applies particularly to patients with past or present substance abuse disorders, as persons with addictive personalities are more likely to abuse medications such as lorazepam. In addition to recreational use, benzodiazepines may be diverted and used to facilitate crime: Criminals may take them to deliberately seek disinhibition before committing crimes (which increases their potential for violence) or they may give them to unwitting victims as date rape drugs, notably with alcohol.

In Northern Ireland in cases where drivers had low or no alcohol readings but were thought to be impaired through drugs, benzodiazepines were found to be present in 87% of cases.

A large-scale, nationwide, U.S. government study of pharmaceutical-related ED visits by SAMHSA found that sedative-hypnotics in the United States are the most frequently abused pharmaceuticals, with 35% of drug-related emergency room visits involving sedative-hypnotics. In this category, benzodiazepines are most commonly abused. Males abuse benzodiazepines as commonly as women. Of drugs used in attempted suicide, benzodiazepines are the most commonly used pharmaceutical drug, with 26% of attempted suicides involving benzodiazepines. Lorazepam was the third most commonly abused benzodiazepine in these ED visit statistics.
[edit] History and legal status
Early lorazepam marketing, a 1977 direct-to-patient advertisement implying its positive effects: “Now it can be yours – The Ativan Experience.”

Historically, lorazepam is one of the “classical” benzodiazepines. Other classical benzodiazepines include diazepam, clonazepam, oxazepam, nitrazepam, flurazepam, bromazepam and clorazepate. Lorazepam was first introduced by Wyeth Pharmaceuticals in 1971 under the brand names of Ativan and Temesta. The drug was developed by President of Research, D.J. Richards. Wyeth’s original patent on lorazepam is expired in the United States but the drug continues to be commercially viable. As a measure of its ongoing success, it has been marketed under more than seventy generic brands since then:

Almazine, Alzapam, Anxiedin, Anxira, Anzepam, Aplacasse, Aplacassee, Apo-Lorazepam, Aripax, Azurogen, Bonatranquan, Bonton, Control, Donix, Duralozam, Efasedan, Emotion, Emotival, Idalprem, Kalmalin, Larpose, Laubeel, Lopam, Lorabenz, Loram, Lorans, Lorapam, Lorat, Lorax, Lorazene, Lorazep, Lorazepam, Lorazin, Lorafen (PL), Lorazon, Lorenin, Loridem, Lorivan, Lorsedal, Lorzem, Lozepam, Merlit, Nervistop L, Nervistopl, NIC, Novhepar, Novolorazem, Orfidal, Piralone, Placidia, Placinoral, Punktyl, Quait, Renaquil, Rocosgen, Securit, Sedarkey, Sedatival, Sedizepan, Sidenar, Silence, Sinestron, Somnium, Stapam, Tavor, Titus, Tolid, Tranqil, Tranqipam, Trapax, Trapaxm, Trapex, Upan, Wintin and Wypax.

In 2000, the U.S. drug company Mylan agreed to pay $147 million to settle accusations by the F.T.C. that they had raised the price of generic lorazepam by 2600 percent and generic clorazepate by 3200 percent in 1998 after having obtained exclusive licensing agreements for certain ingredients.

Lorazepam is a Schedule IV drug under the Controlled Substances Act in the U.S. and internationally under the United Nations Convention on Psychotropic Substances. Lorazepam is a Schedule IV drug under the Controlled Drugs and Substances Act in Canada. In the United Kingdom, lorazepam is a Class C, Schedule 4 Controlled Drug under the Misuse of Drugs Regulations 2001.
[edit] In popular culture
Lists of miscellaneous information should be avoided. Please relocate any relevant information into appropriate sections or articles. (October 2009)

Lorazepam has been mentioned in several contemporary media in recent years, with various clinical aspects highlighted. It is seen in medical situations, such as the TV series House, MD as the drug of choice for the cessation of seizures. Usage for seizures is also depicted in the movie Saw III where “Jigsaw” is being operated on and begins to convulse: the character performing the surgery yells many times for Ativan, but discovers that none is available in the limited operating area.

Blue October mentions Lorazepam in their song “HRSA”, where it is being prescribed in a psychiatric ward for a similar use.

The dependency problem is portrayed in William Gibson’s 2007 book Spook Country, in which the character Milgrim is addicted to Ativan and the character Brown exploits Milgrim’s addiction, in order to control him, through a steady supply of Ativan and Rize (a brand of the benzodiazepine clotiazepam).

In Martin Scorsese’s recent film, The Departed, Billy Costigan–an edgy, bitter, intelligent undercover cop for the Massachusetts State Police–suffers from frequent anxiety, claims to have panic attacks, and is prescribed lorazepam by a psychiatrist who counsels both police officers and felons.

Blair Waldorf, of the CW’s TV show Gossip Girl, mentioned Lorazepam and some other drugs in the fifth episode of the first season.

In 2005, Fall Out Boy member Pete Wentz attempted suicide by overdosing on lorazepam; he included references to the episode in the songs “I’ve Got a Dark Alley and a Bad Idea That Says You Should Shut Your Mouth (Summer Song)” and “7 Minutes in Heaven (Atavan Halen)”, on the album From Under the Cork Tree.

In Season 6, Episode 2 of The Sopranos, Tony Soprano is also given Ativan for the seizure when he first awakes from his coma, and is subsequently kept in an induced coma using Ativan.

In the 2009 Broadway musical, Next to Normal, The song, “My Psychopharmacologist and I” contains the lyrics: “Ativan calms me when I see the bills/These are a few of my favourite pills”. Ativan was one of the drugs found in the cabinet in the movie “The Glass House.” Dr. Glass was abusing the medication.

In 2009, Lorazepam was said to have been adminstered to pop music icon Michael Jackson on the morning of his death by Dr. Conrad Murray as a part of a cocktail of drugs which included Valium and was said to help him wean off of his use of Propofol. Mr. Jackson’s death was attributed to an overdose of the drug Propofol and Lorazepam.

Also seen in the hit show (season 2 episode 3 red bage) The Mentalist when Agent Lisbon is acussed of murder it turns out to be her phycologist who druged her with Lorazepam so she would forget parts of the day.

It is by practicing and maintaining good works that we can be effective for the Lord.

Titus And The Importance Of Good Works

That’s the book of Titus – a personal (yet God-inspired) letter written by Paul to Titus, one of his dear companions in Christian service. They had traveled together to the island of Crete, and Paul had left Titus there so he could “set in order the things that are lacking” (1:5, nkjv) among the Cretan churches. This must have been a daunting task, because even the Cretans’ own classical writings described them as “liars, evil beasts, lazy gluttons,” to which Paul added, “This testimony is true” (1:12-13).1

What could possibly be the focus for Christian living in a society like that? The answer is found in the remainder of Paul’s letter, as he outlines what Titus should emphasize while living in Crete. Many important teachings are presented in this short book; but overall, a key part of that answer is this: Crete needed believers in Christ who were energized by the desire to carry out good works.

Getting Started

The phrase “good works” appears six times in Titus. Rather than going through them one at a time, however, we will consider how they fit together into the overall message of the book. Therefore, the first reference we must examine brings us to a different phrase, one used in Titus 3:5. There, Scripture presents the only gate which allows entrance to the path of salvation: “Not by works of righteousness which we have done, but according to His mercy He saved us.”

This is foundational. While good works are highlighted in other parts of Titus, it is necessary for us to realize that God takes no account of them when it comes to salvation; that is all a matter of His mercy, His cleansing, His regeneration, and His grace. If you are a reader who anticipates that your good deeds will satisfy God on their own merits, stop reading here! Instead, pick up a Bible, and slowly read Titus 3:3-7 over and over again. It is essential to realize that, if this portion is the gate, any attempts to enter the Christian pathway through the good works mentioned elsewhere are as futile as trying to enter a room by climbing the wall rather than using the door.

Three Circles Of Life

Although we cannot please God except by first trusting Christ through “the kindness and love of God our Savior” (3:4), it would be equally wrong if we used the correct gate but then ignored the signs all along the pathway instructing us in good works. The book of Titus indicates that these works should be present in all aspects of a Christian’s life. These areas are summarized in three main categories.

€ The Family Circle: In chapter 2, Titus is told to provide a variety of lifestyle instructions to family members, such as being reverent, sober-minded, loving, and patient. Specifically, he was to address the older and younger men himself; he was also to teach the older women these things, while asking them to teach the younger women about discretion, chastity, and care for their households.2 Now, here comes the key: Titus was to instruct others in all these areas while showing himself to be a “pattern of good works” (2:7). That is, all of these family-oriented issues were to be presented in that context. God expects good works to be produced in the family – not just in some nebulous, undefined way, but in specific areas that will prevent difficulties in those relationships.

€ The Business Circle: Slaves are addressed next in Titus 2, and although we today are not owned by masters in our workplace settings, we must still take these instructions for ourselves. Workers are told to be obedient and submissive to their supervisors, acting honestly and without theft. The glorious review of the grace of God that follows is in this context. That review takes us from the day we first trusted Christ, “the grace of God that brings salvation” (2:11), to the day Christ comes again as universal Lord, “the glorious appearing” (2:13). But then, we are reminded that Christ’s sacrifice has “redeemed us from every lawless deed” – deeds which the workers of verse 10 were just warned against. Instead of committing those acts, we have been purified by Christ to become His own people, “zealous of good works” (2:14). We can thus see the connection between being honest, dependable workers and being active in good works, with the sacrifice of Christ again paving the way.

€ The Social Circle: This circle encompasses our position as members of whichever society and country we live in, taking in our relations with the highest governmental authorities as well as our everyday contacts with neighbors. Titus 3 begins by teaching obedience and submission to government and then moves on to expectations of gentleness and humility to all people. Sandwiched between these thoughts is the instruction, “Be ready for every good work” (3:1). Paul doesn’t say, “Be ready for every chance to witness to unbelievers,” or, “Be ready for any opportunity to correct evil,” although other Scriptures certainly provide principles along these lines, too. But (perhaps especially) because these believers lived in the degraded society of Crete, it’s as though they might not win the right to be heard if their words were not accompanied by lifestyles of good works.

Surely the same is true for us. The Lord Jesus said, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Mt. 5:16). Good works are used as a means for pointing others to God and to heaven.

A Defense Of Good Works

In addition to considering these three circles, the letter to Titus brings out the way in which good works are an energetic, yet calm defense against evil. We have already considered the general characterization of Cretan society in Titus 1:12; but that chapter also paints the dark picture of subversive deceivers in particular, especially those of a Jewish background who stirred up useless arguments in order to distract others from the truth (1:10,11,14; 3:9). Titus was to view these influences as coming from unbelievers who were “abominable, disobedient, and disqualified for every good work” (1:16).

These people would be a real challenge to Titus’ teachings of good works, because their efforts would produce exactly the opposite result. Therefore, in Paul’s last two references to “good works,” he emphasizes consistency. Consider the thoughts in these two verses: “These things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men … Learn to maintain good works, to meet urgent needs, that they (believers) may not be unfruitful” (3:8,14).

Notice the use of the word “maintain” in both instances. It is not enough to think about good works now and then. They are part of our arsenal in the ongoing battle against the enemy, and they must not be given up! Those deceivers want to influence people’s souls just as much as true believers do, and they are very persistent and persuasive. It is by practicing and maintaining good works that we can be effective for the Lord.

Defining Good Works

In this context, we must inquire what is meant by “good works.” Certainly, some meaning has already been given to the term by the specific examples considered: love, patience, honesty, submission, gentleness, humility, and so on. Further light is shed on the idea by the verses just quoted: Good works are profitable to others (3:8) and meet urgent needs (3:14). If you tell me about your family’s need for food, I will have missed the point if I just listen with patience. I ought to see a chance to serve God by helping to meet your need somehow. This can then be used as an opportunity for me to share the personal interest God Himself takes in meeting even the deepest heart-needs of others.

Overall, we might say that good works – the fruit suggested by Titus 3:14 – are present when we are acting like the Lord Jesus. Of no other individual could God have said, “Behold! My Servant whom I have chosen, My Beloved in whom My soul is well pleased!” (Mt. 12:18). But when attached to Him like branches on a vine, we produce qualities in our lives which imitate Him, because then life and energy are flowing from His own character (Jn. 15:4-5). What a high calling! Yet the entire Godhead stands ready to work in our lives to produce such a result (Jn. 15:1,5; Gal. 5:22).

Where Will You Begin?

There seem to be many parallels between Titus and ourselves. We have been left here by the consummate Teacher, the Lord Jesus, to represent Him in a dark world populated by a “crooked and perverse generation” (Phil. 2:15). In that world we, too, have families, business contacts, and neighbors. The subversive efforts of the enemy in those areas seem never-ending. But if God placed us here, then there must be some way to be successful for Him – and there is. He has already prepared good works all along our path (Eph. 2:10), like brightly colored flowers strewn here and there along a trail. It remains for us to notice and pick up each one as we arrive upon it, using each good work to point someone to God’s interests and God’s glory. Will you do it?

END NOTES

1. These sharp words of v. 12 were written around 600 B.C. by the poet Epimenides. (MacDonald, W. (1995), Believer’s Bible Commentary, Atlanta: Thomas Nelson Publishers, p. 2138.)

2. It is notable that Titus himself didn’t teach the younger women these things. No doubt, doing so could have placed him in inappropriate situations with them; these were topics more suitably addressed by older sisters than by a younger brother. Of course, brothers can certainly speak publicly of these principles too, but the personal application of them should be followed up and helped along by the encouragement of older sisters.

By Stephen Campbell

With permission to publish by: Sam Hadley, Grace & Truth, 210 Chestnut St., Danville, IL., USA.

Website: www.gtpress.org

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From time to time TSAAM makes an effort to watch a series on TV and review it.  In saying that, we blazed up and threw in the first two seasons of Titus and had us some kickass laughs!  It really is unbelievable seeing shows that actually reflect the idiots and dysfunctional families we have running around now a days… *toke* *toke*…

Titus literally made snot bubbles fly out our noses!  We laughed so hard we couldn’t stand it… and then laughed and smoked some more!

THREE BONG TOKES!

Extra vroeg stond ik gisteren terug aan de crèche.  Helemaal paraat om mijn zoon die vast en zeker al zeven uur onophoudelijk om zijn moeder aan het schreien was te gaan redden. 

Maar neen, sloeg daar even mijn fantasie op hol.  Blijk ik ook zo iemand te zijn die denkt dat de evenaar door haar gat loopt.   Neenee, mijn zoon heeft dat daar goed gedaan zo alleen.  Geen moeder of vader van doen die kleine.  Het grote verdriet was na mijn vertrek blijkbaar snel over.  Hij had zelfs wat geslapen in een zonder-spijlen-bedje. 

Toen ik arriveerde zat Mijnheerke daar dus op zijn dooie gemak torens te bouwen.  En in de plaats van dol van vreugde naar zijn moeder toe te rennen placeerde hij zeer cool nog een laatste blokje op zijn bouwwerk.  Gelukkig kon ik hem wel verleiden  (ik beloofde hem Molletje en druiven) om mee naar huis te gaan.  Zeer enthousiast en met beide handen werd iedereen nog uitgewuifd (hij heeft de laatste tijd trouwens een zeer pauselijke zwaai). 

Laten we seffens eens zien wat dag twee brengt.

Z teledyskami polskich zespołów (nie tylko) rockowych jest trochę tak jak z niemieckimi kobietami: niby gdzieś tam egzystują, ale nikt nie zwraca na nie uwagi.

W kwestii video na ogół taki stan rzeczy jest wynikiem braku pomysłu (lub realizacji głupiego), niskiego budżetu, tandetnej próby zwrócenia na siebie uwagi lub braku oszlifowania w temacie  ich kręcenia. Niemniej będzie to artykuł przewrotny gdyż aby  porzucić malkontencki ton wyselekcjonowałem najlepsze polskie teledyski 2009 roku, które towarzyszą muzyce polskich zespołów rockowych i metalowych. Mam nadzieję, że poniższe obrazy stanowią kilka dowodów na to, że i  polskie rzemiosło w kręceniu teledysków nie pozostaje na jakimś szarym końcu.

Wydaje mi się, że najlepszy pod tym względem w tym rocku jest Hunter. Na podstawie treści HellWood, którego swego czasu chyba zbyt nisko oceniłem, powstały już dwa teledyski, zresztą do dwóch świetnych utworów:  balladowego Labirynt Fauna i heavy metalowego Strasznik. Oba opowiadają historie wciągające i mroczne, świetnie wkomponowane w sam klimat utworów gdzie przejawiają się kontrasty pomiędzy oczywistością, a o wiele bardziej tajemniczym i niejasnym światem.

Dobrą rzecz nakręcili też autorzy jednej z lepszych death metalowych płyt roku, zespół Vader. Ciekawe, że Peter i ekipa trochę wycofali się z wojowniczej konwencji, z której są znani od lat i nakręcili bluźniercze video będącego swojego rodzaju alternatywą dla Via Dolorosa Chrystusa. Poglądy można mieć w tym temacie różne, ale widok ukrzyżowanego Petera jest zjawiskiem przynajmniej wartym odnotowania.

Fajnie też wyszedł teledysk Chainsaw. Tworzony w mocno wyluzowanej, pijacko/rockowo/seksistowskiej konwencji, ale właśnie na tym polega jego siła, bo jest właściwy wszelkim ideałom rock’n'rolla. Zresztą w video gościnnie pojawili się Titus z Acid Drinkers i Mish z Briff. Zresztą ten ostatni dosyć marnie w nim skończył… .

Już same teasery nowych Rootwater i Lost Soul do utworów, odpowiednio: Living In The Cage i …If The Dead Can Speak robią dobre wrażenie. Mam nadzieję, że w tym wypadku rzeczone video spełnią wytworzone apetyty, a poprzeczka jest wysoka, bo teledyski te będą promować dwa znakomite krążki: Visionism i Immerse in Infinity.

A czy wy pamiętacie teledyski polskich zespołów z tego roku, które zasługują na szczególne uznanie?

Wszelkie opinie mile widziane.

]]> http://witzend.wordpress.com/2009/11/09/the-churchs-call-to-excellence-part-5/ Mon, 09 Nov 2009 16:46:18 +0000 Dr. Mike http://witzend.wordpress.com/2009/11/09/the-churchs-call-to-excellence-part-5/

The Church’s Foundation, Titus 2:11—15

Paul had just given Titus a series of admonitions for various groups of people who made hp the Cretan churches.  If we were to summarize those teachings into one brief, pithy statement, it would be:

Christians are called to a much higher standard of living than those in the world.

Proper Christian conduct must not be motivated by things like fear of punishment; rather, Christian conduct must be grounded in and motivated by Christian truth.  The Gospel of Jesus Christ is a life-transforming power and a transformed life demonstrates that.  But what is the power behind the Gospel?  That question is answered in this group of verses.

1.  A manifestation of God’s grace, 2:11

For the grace of God has appeared that offers salvation to all people.

At first, this verse seems to indicate that Paul is interrupting his doctrinal admonitions, but in fact “the grace of God” is the very reason his admonitions can be followed.  “Grace” refers to the free, unmerited favor of God which is given to all people through the work of Jesus on the Cross and the personal ministry of the Holy Spirit.

The fact that this “grace has appeared” indicates a couple of things.  First, it indicates an event in history; grace came to all people at a specific point in time.  The word for “appeared” is epephane, from which we get our word epiphany, meaning “to become visible,” or “to make an appearance.”  The point is that God’s grace was made obvious to all people, like a bright light shining in the darkness.  Second, God’s grace flows to all people; it is not conditioned or predicated on an individual’s faith; it is ministered freely to the whole human race as an objective benefit of Christ’s work.  It is literally a universal solution to a universal problem.  The fact that some people may reject God’s manifested grace does not nullify it; provision has been made for every single human being and every single human being may claim it if they will.

Grace offers universal salvation to all people, but we will see that grace also enables every class of believer to live up to its ethical demands.  Grace, then, is universal in every aspect:  it can save all people and it can empower all people.

2.  Trained by God’s grace, 2:12

It teaches us to say “No” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age.

Verse 12 is the reason why Paul was able to give his list of admonitions to the various groups of believers:  what is demanded of Christians by God,  HE makes possible.   So then God’s grace not only saves, but it continues to operate in the life a believer as long as that believer is alive.  Grace is living and active.  God is not trying to reform the world; He is actively redeeming a people for Himself, namely, the Church.  The grace of God holds no appeal to unsaved individuals; it does not inspire them to live better lives.  God’s grace in verse 12 is personified as a pedagogue, a teacher who teaches a child how to live step-by-step, gradually, and one step at a time.  A pedagogue’s young charge was his personal responsibility, and his work was done with meticulous care.  That is how grace teaches the believer:  one-on-one.

Grace teaches two ways, negatively and positively.  Negatively, “grace teaches us to say “No” to ungodliness and worldly passions.” This is something no human being can do on his own, although his renunciation begins with an act of his will.  When empowered by grace, the believer is able to repudiate all ungodly behavior and through careful, disciplined living, live up to the high standards demanded by God.

On the positive side, grace enables us to live like this is in “this present age.”  Some think Christians they have to wait until they are living in heaven before they can hope to live the kind of life God wants them to live.  Others think that God excuses continual ethical lapses because He knows they are sinners.  There is merit to both views, yet Paul’s teaching here makes it clear that living the “ideal Christian life” in the here-and-know is a possibility!   This “present age” is really an “evil age,” according to Galatians 1:4 and it poses a distinct threat to the believer, yet the believer, through the work of grace in his life, is promised the ability to live above any dangers of this age.

3.  Expecting Christ’s return, 2:13

[W]hile we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ.

The grace of God trains us so that we may live dedicated lives while we are waiting for the “blessed hope.”  Hiebert puts it like this:

Having renounced their sinful past, they live disciplined lives in the present and look early to the future.

The “blessed hope” was something always on Paul’s mind and served as a powerful motivating force in living his life, which was often a difficult hardship.  In fact, as Paul wrote to Titus, martyrdom was not far behind, yet Paul held to his “blessed hope.”  There are those who view the “blessed hope” as occurring at death when the believers finally see Jesus personally.  However, note the phrase “the appearing of the glory of our great God and Savior, Jesus Christ.”  Clearly, this phrase relates to something more than what happens at death; it must refer to an astonishing event at some point in the future; an appearing of Christ.  Traditionally, this event is the Rapture of believers, when Christ appears in glory to receive the Church to Himself.

Paul’s thought, then, is that Christians ought to live morally and ethically upright lives with their view to future.  They are to anticipate Christ’s coming for them at any moment.  This was a common attitude in the early Church, and it should be a common attitude among believers today.

4.  The purpose of Christ’s work, 3:14

[W]ho gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good.

From the eschatological future, Paul goes back to the past to mention Christ’s work, which is the foundation of our sanctification.  Jesus “gave himself for us,” is a marvelous phrase that indicates the voluntary, substitutional nature of His work.  This “self-giving” work was done on the behalf of others.  The idea suggested by the wording is that of a “proxy.”  Jesus Christ was our proxy.  The fact that Jesus took the place of sinners shows that His redemptive work had a two-pronged approach.

First, he “redeemed us from all wickedness” or “lawlessness.”  This does not refer to the forgiveness of our sins, which is certainly part of Christ’s work; rather, here Paul refers to our deliverance from the slavery to sin.  Once we were “owned” by sin, but Christ effectively purchased our freedom from sin.  In effect, we have been released from the sphere of sin and its evil influences, and, as Barlett observed, we now have an “impetus to good works.”  Paul never excused sin; he believed and preached deliverance from it!

Second, because we are no longer slaves to sin, we are now able to live sanctified or holy lives, suggested by the phrase:  “to purify for himself a people that are his very own, eager to do what is good.”

We can never imagine what sin does to a human being; it makes him a morally rebellious creature and makes him not only guilty before God but also unclean before a holy God.  Christ’s purification of us is through the washing of His blood—

But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin.  (1 John 1:7)

Thanks to this purification, we are now able to have fellowship with God because “we hare his very own.”  1 Peter 1:18—19 expresses a similar thought—

For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Christ, a lamb without blemish or defect.

Given the incalculable worth of the work Jesus did on our behalf, what is our reasonable response?  Romans 12:1—2 gives the only way for us to express our gratitude to Him—

Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies a living sacrifice, holy and pleasing to God—this is true worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.

This follows in step with the sentiment expressed in the phrase, “eager to do what is good.”  The word “eager” comes from the Greek zelotes, “a zealot” or “an enthusiast.”  That’s the attitude a believer should have in regards to doing good works; he should be excited about the prospect of it.  He should talk about it, promote it, and encourage others to do good works.  As excited as we may get at a sports event, that is how excited we should be at the possibility of performing good works that glorify God.

Conclusion

The last verse of chapter two serves as a kind of summary statement of Titus’ job.

These, then, are the things you should teach. Encourage and rebuke with all authority. Do not let anyone despise you.

Titus must never, ever grow lazy in fulfilling his duty on Crete.  This verse looks back to 2:1 and the same imperative is used here:  Titus must “keep on” doing his work.  He must keep on “talking”, “encouraging,” and “rebuking” those in his charge.  All three duties are to be continuous.  The work of the pastor/elder never ceases.  Whether he is behind the pulpit or elsewhere, he is always an elder of Jesus Christ.

Of course, some folk do not like to be “encouraged” and especially “rebuked.”  Paul knows this, so he warns Titus not to let anybody “despise” him.  Titus is not to let anybody on Crete look down on him, belittle his message or his authority.   This is Paul’s personal message to the young pastor, and it would do well for every pastor and elder to take it to heart.  The ministry can be both rewarding and discouraging at the same time.

To the end of chapter two, then, we now know what the ideal elder, pastor, church, and church member looks like.  If there was ever a doubt that any Christian could live up to such an ideal, this section should dispel it.  What God expects of us, He enables us to do.

(c)  2009 WitzEnd

Lieve zoon,

Vandaag ben je weer een beetje groter dan gisteren en nog een beetje kleiner dan je morgen zal zijn.  In je jonge leven was het vanmorgen alweer tijd voor een mijlpaal.  Je werd door je moeder voor de eerste keer afgezet in de peutergroep.  Al van bij het binnenkomen leek je nattigheid te voelen.  In plaats van naar links gingen we nu naar rechts in de gang.  Je keeltje werd al open gezet.  Je moeder probeerde je wat stuntelig te sussen met vriend poes en je tuut, maar dit kon de decibels al niet meer dempen.  Tegen dat we in je nieuwe groepje arriveerden hing je als een rasechte babychimpansee aan je moeders been.  We moesten je er met twee afpellen.  Ondertussen waren we al allebei nat door jouw tranen.  Bij het weghangen van je jasje aan de kapstok in het donkere gangetje racete je al snikkend achter je moeder en kroop je in het donker weg achter de kast.  Het toepassen van de struisvogelpolitiek heb je vast ook van je moeder geërfd.  Helaas voor ons beiden levert het meestal niets op.  Je werd van achter de kast gevist en naar de rest van de kindertjes gebracht.  De kinderverzorger nam je over van je mama waardoor je helemaal door het lint ging.  Waarop je moeder naar haar auto vluchtte. 

Zoonlief, op zulke momenten zou ik het liefst van al met jou struisvogel spelen.  We verstoppen ons samen en trekken ons niets aan van de rest van de wereld.  Den boom in met werken, met naar de crèche moeten, met inkomens en facturen.  Enkel wij, en voor de rest niks van tel. 

Tot straks grote vent! Hopelijk zijn je tranen ondertussen gedroogd…

Je mama

Ptolus

Master: Pau

Jugadores: Miguel, Isa, Fiber, Jordi y Titus

Horario: Sabados tarde, Semana B