Summarize the (3) attached articles by Dr. Mara Crabtree on Prayer & Forgiveness. ***You must write in the active voice***
Summarize the (3) attached articles by Dr. Mara Crabtree on Prayer & Forgiveness. ***You must write in the active voice***
- The summary must be 350-400 words (citations included).
- You should give a clear overview of the articles, so you must be judicious in how you utilize this short word count.
- Do not use "to be" verbs (am, is, are, was, were, be, being, or been.
- Paraphrase whenever possible instead of directly quoting the material you’re summarizing.
- If you absolutely need to use a quote, you must limit the quote to 3-4 words. No exceptions.
- Write behind the author as your source. This means consistently mentioning him as you summarize his material: e.g., "Crabtree explains…", "According to Crabtree,…", etc.
- Provide a one to two sentence summary of the entire chapter at the beginning of your first paragraph and a one to two sentence conclusion in your last paragraph.
These summaries do not follow Turabian styles. Instead, format each summary as follows:
- First and last name and page number in the top-right corner of the header (not the text area, the actual header).
- 1" margins on all sides.
- Lesson name as the title.
- Cite each reference of the text with parentheses (page number only e.g., "Crabtree states…" (46).).
- Be sure each sentence is clear and grammatically correct.?
- Double-space the text.
- Indent all paragraphs 1/2" (paragraph = ~125-200 words).
NOTE: Since you are paraphrasing and summarizing Crabtree (not writing original opinion or analysis), you are expected to include citations throughout most sentences (if not every one) of the summary to avoid plagiarism.
2 MARCH/APRIL 2020
Committed to PRAYER
BY THE REV. DR. MARA LIEF CRABTREE
Sharing A Journal of Christian Healing
3Sharing A Journal of Christian HealingMARCH/APRIL 2020
Prayer as a Lifeline
Prayer is a lifeline to spiritual growth and effectiveness in all forms of ministr y. It supports our spiritual roots, allowing them to absorb the nourishment God graciously provides for us in prayer. This nourishment then extends to ever y “ branch” of our lives: spiritually, intellectually, emotionally, physically, relationally and ministerially.
Praying with Integrity
Prayer def ines the nature of our relationship w ith God. One of the most impor tant aspects of that relationship i s honest y. We are of ten concerned about the out ward dimensions of prayer, yet it i s the inward motivations of one’s hear t , including the sincer it y and passion of our love for God and for others, that def ine tr ue prayer. We of ten compare ourselves to others w hen it comes to prayer, and thi s can only lead to either pr ide or di scouragement. If we think our prayers “sound good and holy,” then our prayers become lack ing in humi lit y and feeble in power. If we feel di scouraged because we think others pray much better than we do, then the enemy tempts us to become di scouraged w ith our prayer life. Unless humi lit y and love for God and others motivate our prayers, we mi ss the joy resulting f rom spir itual grow th in prayer. A s we embrace simplicit y and sincer it y in shar ing our thoughts, petitions and intercessions w ith God, we beg in to ex per ience the miracles and wonders emerg ing f rom lives w hich dai ly ex press the g if t of prayer. In doing so, those lives become vessel s for the healing mini str y of Jesus Chr i st.
Prayers: Ancient and New
God created each of us as di stinct indiv idual s; and therefore, we each have diversities of g if ts in prayer, ways of pray ing that ex press w ho we are and our ways of interacting w ith God. No matter our age or our ex per ience in prayer, we w i l l always be our Father ’s chi ldren. Therefore, we should pour out our hear ts to our Abba w ith complete abandon, tr ust , honest y, and the sincer it y and openness of a chi ld. A chi ld i s not self-aware but speak s f rom the hear t of their tr uth. Thi s chi ld li ke tr ust and abandon in prayer make a dif ference in the ef fectiveness of our petitions and intercessions. Those sublime prayers in Scr ipture, such as the L ord’s Prayer (Matt. 6: 9-13), and the many great liturg ical prayers of the Church, w r itten
centur ies ago, although beautif ul in their lang uage, ev idence simplicit y of tr ust in God’s goodness, merc y and love, and the w i l lingness to br ing ever y human need, great or smal l, to the L ord. These ancient prayers, w hen prayed w ith sincer it y, lif t our thoughts to God and help us ex press those need s that , in many situations, seem inex pressible. We of ten think of prayer as spoken, yet si lent , word less prayers that may involve deep emotion, even tears, are impor tant in our lives of prayer. Many times, throughout var ious seasons of life we may feel inadequate to pray; for those thoughts that weigh on our hear ts seem inex pressible. God know s the word less intentions of prayer w ithin our hear ts; and He hears, in Hi s hear t of love, w hat we cannot out ward ly ex press to our L ord. Our prayers, w hether ancient and liturg ical, new and spontaneous, spoken or word less, def ine an impor tant element of Chr i stian spir itual formation, conformation to God’s w i l l, and transformation through the renew ing of our mind s. In the dai ly di scipline of prayer, we continue our grow th in Chr i st. A s we are nur tured by the L ord in prayer, our f r iend ship and fel low ship w ith the Holy Tr init y deepens; and we ex per ience the joy of tr ue conversation w ith God.
Strengthening Our Commitment
Commitment to prayer is developed over time, throughout our lives. Prayer is meant not merely as a spiritual discipline but as an unending commitment to a way of life. W hen we pray the Psalms or the Lord’s Prayer, or the liturgical prayers of our denomination or faith tradition, we strengthen that commitment. W hen we pray w ith others, we are encouraged and strengthened by the power of Jesus Christ through the Holy Spirit in Christian community; and our prayers
A person who brings the good news of Jesus’ healing and offers praise and thanksgiving to God for the Lord’s gifts of healing (1 Cor. 12:9) requires a solid grounding in the soil of prayer.
MARCH/APRIL 20204 Sharing A Journal of Christian Healing
The Rev. Dr. Mara Lief Crabtree has served as a Chaplain for the Tidewater OSL Healing Community and currently serves as Region 2 Representative for Virginia OSL Healing Communities. She is an Associate Professor teaching in the areas of Christian Spirituality and Formation at the Regent University School of Divinity, Virginia Beach, VA.
give glor y to God. How wonderf ul it is to contemplate that at all times of night and day, throughout all the diverse places of the world, the Lord’s Prayer is prayed somewhere by someone or by some group. In private, spontaneous prayers are rising night and day, throughout the world, as gracious missiles of light soaring their way to the Father ’s hear t.
Diversity in Prayer
There are many diverse ways to pray. For ex ample, we petition God to meet our human need s. Other times we intercede for the need s of others. Prayers of intercession are essential to the mini str y of healing. Sometimes our prayers are those of prai se, honor, thank sg iv ing and adoration to the Holy Tr init y— Father, Son and Spir it. Prayers that ex tol l the L ord make way for r ivers of deep joy to f low w ithin us, for in those prayers we are doing w hat God has created us to do: to live now and throughout eternit y g iv ing glor y to Him w ho i s Per fect L ove.
Prayer in the Vocation of Healing Ministr y
Those cal led to the mini str y of healing , to the joys of fel low ship w ithin a communit y of healing , must live out their vocation w ithin the fer ti le soi l of prayer. A person w ho br ings the good new s of Jesus’ healing and of fers prai se and thank sg iv ing to God for the
We come before God in prayer with hearts and minds focused on simply listening to our Leader, our Light, our King and our Law.
L ord’s g if ts of healing (1 Cor. 12:9) requires a solid grounding in the soi l of prayer. W hy ? One must interact in and through prayer and Holy Scr ipture to know God. Prayer i s dialog ical, for the di scipline of prayer informs our relationship w ith God. We come before God in prayer w ith hear ts and mind s focused on simply li stening to our L eader, our Light , our King and our L aw. It i s in the contex t of li stening to God, as we read, study and meditate on the Holy Scr iptures, that we beg in to di scern the tr ue nature as wel l as the meaning and value of our prayers. We must never move away f rom Biblical tr uth as our g uidebook in learning how to pray and w hat we should pray as we ser ve the L ord through Hi s mini str y of healing. The Holy Spir it , w ho w rote the Scr iptures, w i l l open our eyes and our hear ts as we focus on the Word of God to know the ways of prayer.
A Day of Renewed Commitment
J. Hudson Taylor, the famous British missionar y who founded the China Inland Mission, a ministr y which brought thousands to Christ, exhorted fellow believers that “The prayer power has never been tried to its full capacity. If we want to see mighty wonders of divine power and grace wrought in the place of weakness, failure and disappointment, let us answer God's standing challenge, ‘Call unto me, and I will answer thee, and show thee great and mighty things which thou knowest not.'" ( Jer. 33:3) For all those called to Jesus’ ministr y of healing , may we begin this day to rededicate our lives, renewing our commitment to living , working , and ministering within the lifestyle that follows Christ’s loving and powerful example of prayer.
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JuLy/auGuST 20192 Sharing A Journal of Christian Healing
The Meaning of Forgive
The word “forgive” means to grant or give pardon to someone who has offended, hurt or harmed you, who has sinned or trespassed against you before the offender has requested pardon. Literally, forgive means to give before pardon is asked. Forgiveness is the very center of the gospel message. It is only through God’s giving of Himself, through the suffering and death of His only begotten Son, Jesus Christ, that forgiveness from our offenses against God and others is possible.
Forgiveness: An Unending Response to God’s Goodness
21 Then Peter came and said to Him, “Lord, how often shall my brother sin against me and I forgive him? Up to seven times?” 22 Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven.” (Matthew 18:21-22)
W hat exactly did Jesus mean when He directed Peter to forgive seventy times seven? Although scholars say Jesus may be referring to a particular prophetic passage in the Book of Daniel, He is also emphasizing that we should avoid limitation in the number of times we grant forgiveness. In one’s life forgiveness must be an ongoing theme, a daily practice that is never limited in generosity but continues throughout one’s life as an unending response to God’s gift of forgiveness through Jesus’ giving of His own life.
An Open Door to Healing
Forgiveness:
By The rev. Dr. mara LIeF CraBTree Part 1 of a 2 part series on Forgiveness
JuLy/auGuST 20192 Sharing A Journal of Christian Healing
3Sharing A Journal of Christian HealingJuLy/auGuST 2019
Forgiveness Before Giving
Jesus clarified that withholding forgiveness from others is in direct disobedience to the Lord’s teaching. Forgiveness is of primary importance to those who would be disciples of Christ, for the act of forgiveness reflects the character of Christ. This primacy of forgiveness in Jesus’ teaching is evidenced by His instruction to forgive before we present our gifts to God. Without our willingness to forgive others, our time, talents, treasures and ministries are not acceptable to the Lord: Therefore, if you are offering your gift at the altar and there remember that your brother or sister has something against you, leave your gift there in front of the altar. First go and be reconciled to them; then come and offer your gift. (Matthew 5:23-24)
Remembering God’s Generous Forgiveness of Our Sin
In a stunning parable Jesus clarifies God’s expectations of those whom He has generously forgiven:
Therefore, the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. When he had begun to settle them, one who owed him ten thousand talents was brought to him. But since he did not have the means to repay, his lord commanded him to be sold, along with his wife and children and all that he had, and repayment to be made. So the servants fell to the ground and prostrated himself before him saying , “Have patience with me and I will repay you everything.” And the lord of that servant felt compassion and released him and forgave him the debt. But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he seized him and began to choke him saying , “Pay back what you owe.” So his fellow servant… began to plead with him saying , “Have patience with me and I will repay you.” But he was unwilling… and threw him in prison until he should pay back what was owed. So when his fellow servants saw what had happened, they were deeply grieved and came and reported to their lord all that had happened. Then summoning him, his lord said to him, “You wicked servant, I forgave you all that debt because you pleaded with me. Should you not also have had mercy on your fellow servant, in the same way that I had mercy on you?” (Matthew 18:23-33)
If we withhold forgiveness from those who have harmed us, then we are forgetting the highest price paid by the Father’s only begotten Son, who suffered and died for our forgiveness and freedom from sin against God. W hen we withhold forgiveness from others, we are forgetting our own great debt of sin from which God has forgiven us by treating others with selfishness and arrogance.
Recognizing Our Vulnerability and Our Pride
Forgiveness of others is a recognition of our own sinfulness; it is a work of humility indicating we all have offended and hurt others. W hen we refuse to forgive, we are placing self-pride fully above the value of right relationships with others. Pride assumes the attitude that we are morally superior to others, because we have not committed the sins others have committed against us. We must realize our own moral vulnerability and maintain an attitude of humility; for confronted with certain temptations, we too may fall prey to sin in ways we never imagined could happen to us.
Some say, “The sin against me is so great I can never forgive what that person has done.” Forgiveness is a matter of volition—an act of the will. The Lord will never ask us to complete an action without providing the empowerment of the Holy Spirit needed for obedience to His will. Everyone has the power to forgive; however, using the Divine power available to us through the Lord requires making a choice—a choice to choose God’s way rather than our own. Corrie ten Boom, the well-known Dutch Christian, who with her sister Betsie suffered traumatically at the hands of the Nazis in Ravensbrück concentration camp, wrote about one of the camp’s guards who was particularly cruel and at whose hands Corrie, Betsie and others suffered. Many years after her imprisonment, this former guard met Corrie, testif ying that he had become a Christian. He reached out to her, wanting to shake hands with Corrie. In her mind were thoughts of the cruel treatment and injustices perpetrated by this former Nazi. She could not find it within herself to reach out and shake this man’s hand, yet she knew she could not deny obedience to the Lord’s teachings about forgiveness. Feeling weak in her humanity, she prayed for the Lord to forgive this man through her, to empower Corrie to reach out her hand and clasp his in forgiveness. God provided the power and the grace to do this, when in her humanity she could not find the strength to forgive.
The Bitter “Har vest” of Unforgiveness
It has been said that unforgiveness corrodes every vessel in which it is contained. One who holds unforgiveness against another is actually ingesting a deadly moral poison yet expecting the person who sinned against them to suffer. In actuality, the one who holds onto unforgiveness will not be relieved of suffering until they repent and forgive the wrong committed against them by another. Living in unforgiveness causes the forfeiture of spiritual power.
JuLy/auGuST 20194 Sharing A Journal of Christian Healing
The rev. Dr. mara Lief Crabtree, has served as a chaplain for Tidewater OSL and currently serves as region 2 representative for virginia Chapters and as associate Professor of Christian Spirituality, regent university School of Divinity, virginia Beach, va.
W hen I forgive others; I’m turning the situation over to God. I’m not holding on to the offense anymore; I am giving the entire situation to the Lord. This does not mean the offense is “swept under the carpet,” the wrong forgotten or that the persons who committed the offense will not have to answer ultimately to God for the wrongdoing. Forgiving releases me from the heavy emotional and spiritual burden of unforgiveness. W hen I continue to live in unforgiveness, my prayer life is hindered. In fact, ever y relationship in my life suffers in some way; for my heart and mind do not have the freedom from unforgiveness that expressing love for God and others requires. W hen I forgive in faith and obedience to God’s commands in Scripture, I have given the situation of injustice to the One who deals with all acts of injustice in His own perfect way. I need no longer carr y the burden of unforgiveness. W hen I live in unforgiveness toward another, I “carr y ” them around with me day and night. W herever I go, whatever I do and whomever I’m with, that person whom I have not forgiven stays within my mind, in my memor y and in my thoughts, creating a sense of inner turmoil. It is as if I’m emotionally “ handcuffed” to the offender. I cannot escape; I cannot experience peace and am unable to move for ward to healing and wholeness.
W hen I forgive the person or persons who offended me, I’m released from the heavy spiritual and emotional bondage of unforgiveness. The person who committed the wrong will have to face the reality of the offense at some time or another, hopefully sooner than later. God does not let the injustice pass because the one wronged has forgiven the offender. He desires the person doing the wrong to confess their offense, repent and ask forgiveness from God and from the one whom they offended.
Forgiveness is evidence that we are trusting in the Lord to heal our hearts and minds from the results of the offense. Forgiveness does not always result in a healed relationship with the one who has committed the wrong , especially if the offender repents, but then returns and repeats the previous offense. However, in many instances when both parties involved are desirous to reestablish a loving , caring relationship, reconciliation is possible.
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2 Sharing A Journal of Christian Healing
The Blessings of Living in Daily Forgiveness
One has no true freedom in life without practicing the spiritual discipline of forgiveness. To live in unforgiveness is to carry the heaviest of spiritual and emotional loads that weigh down our lives and keep us from experiencing joy and a depth of love for others, even for those who have sinned against us. W hen we forgive others willingly, our love for God and for others greatly increases. Through forgiveness we also learn to walk in humility, understanding our imperfections and limitations and the realizing that we also have hurt others and are capable of offenses against others in the future. The individual who walks in the spirit of forgiveness recognizes that he or she also needs forgiveness from God and from others every day. As John wrote, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1: 8-9).
We are to forgive all those who have sinned against us, whether or not we know the person or persons who have committed the offenses. W hen we pray to forgive those who have harmed us, asking that they also begin to walk in the light of all that Jesus taught, we are truly living in the spirit of unconditional love.
SePTemBer/OCTOBer 2019
An Open Door to Healing
Forgiveness:
By The rev. Dr. mara LIeF CraBTree Part 2 of a 2 part series on Forgiveness Part 1 of 2 is in the July / August issue of Sharing
3Sharing A Journal of Christian HealingSePTemBer/OCTOBer 2019
Forgiveness should be a daily practice of allowing the Holy Spirit to examine one’s heart and reveal if there is any “wicked way ” apparent there, and then move quickly to forgive others. Forgiveness does not mean that the person who committed the wrong is no longer accountable—they remain accountable to God and to those they have harmed; but the act of forgiveness places all the issues into God’s hands and frees the forgiver the from the spiritual corrosion of unforgiveness.
Forgiveness is an Act of the Will
One way we alleviate the difficulty in forgiving others is to realize that forgiveness is for most an act of one’s will. It is not primarily a matter of the emotions. We find it hard to forgive when we allow our emotions to rule a situation. Struggling with emotions is certainly a common human response when we have been betrayed, harmed or traumatized by the actions of others. The enemy tries to tempt us away from the act of forgiveness and keep us dwelling on our emotions rather than moving for ward in volitional obedience to God’s commands. One characteristic of mature faith is the ability to yield one’s emotions to the Holy Spirit and walk in the grace of self-control. So the bottom line is that emotions take time to heal, but they cannot heal unless we first forgive as an act of our will.
The Gospels clarif y that forgiveness represents obedience to the Lord’s will; therefore, actions of forgiveness indicate that I have made the choice to honor God’s will in my life and in all my relationships. The emotional damage that results when I am hurt by others can be healed, but the need to willingly forgive as an act of obedience to the Lord has to happen first before those emotions can be healed.
Jesus’ prayer teaches that we each need to be forg iven as wel l as to forg ive others: “And forg ive us our debts, as we also have forg iven our debtors” (Matthew 5:12). In that same passage Jesus emphasizes God’s graciousness in pardoning those w ho forg ive and w ithhold s pardon f rom those w ho do not forg ive: “For if you forg ive others for their transg ressions, your heavenly Father will also forg ive you. But if you do not forg ive others, then your Father will not forg ive your transg ressions” (Matthew 5:14-15).
Forgiveness in the Ministr y of Healing
Healing is often a process, not just a moment in time. The person who can forgive is free to embrace fully the will of God and the joy of the Lord in everyday life. The
need to address unforgiveness issues as well as other unconfessed sin is essential to the ministry and process of healing prayer.
Dr. Fred Luskin, Director and Cofounder of the Stanford University forgiveness project and author of the book Forgive for Good, points to research findings confirming the issues in physical health and well-being that can possibly result over time as a person remains in a state of unforgiveness. Although not all physical illnesses and diseases are the result of unforgiveness, Luskin’s research concludes that certain conditions including heart problems, muscle tension, dizziness, upset stomach, anxiety, high blood pressure and cancer may occur from refusing to let go of unforgiveness. Dr. Luskin indicates that people often hold onto a grudge based on the content of the hurt experience, rather than moving for ward in a process to redemptively address the hurt. Often people holding onto unforgiveness will speak again and again, often with anger and bitterness, about the person or persons who have offended them. W hen people continue in this manner, unforgiveness remains as a barrier to the reception of many blessings in their lives.
Unconfessed sin deters and blocks the reception of God’s healing. We cannot withhold forgiveness from others when God completely, graciously and generously offers us forgiveness in Jesus Christ. To withhold forgiveness shows pride and arrogance, grieving the Holy Spirit.
One should be careful never to overlook the need to address any unforgiveness issues when one is praying alone, praying with another, or praying in a group for healing. W hen ministering healing prayer, one should always ask if the one prayed for is holding unforgiveness against
We cannot withhold forgiveness from others when God completely, graciously and generously offers us forgiveness in Jesus Christ.
SePTemBer/OCTOBer 20194 Sharing A Journal of Christian Healing
The rev. Dr. mara Lief Crabtree, has served as a chaplain for Tidewater OSL and currently serves as region 2 representative for virginia Chapters and as associate Professor of Christian Spirituality, regent University School of Divinity, virginia Beach, va.
others, inviting them to pray the prayer of forgiveness and thus remove the spiritual blockage to healing caused by unforgiveness. How often is this essential step in healing prayer overlooked? Holding unforgiveness not only opens one to a plethora of spiritual, mental, and physical illnesses—even diseases—but also inhibits the lifelong process of spiritual formation, conformation to God’s will, and transformation by the renewing of the mind. Resentment, bitterness and judgmental thoughts toward those who have sinned against us, all stemming from unforgiveness, do irreparable harm to a person’s life unless one confesses unforgiveness, repents, and moves for ward to live in forgiveness toward others.
W hen a person has suffered great hurt or trauma at the hands of others, one must pray for the gift of God’s grace in reaching out to forgive the offenders. This may involve much prayer over time—a healing process. One woman who had suffered sexual abuse from family members in her youth stated that when God made it clear she must forgive her abusers, she described the process of forgiveness as having many layers of healing, which were addressed prayerfully over time. Daily she would pray continuously, asking God for the grace to forgive completely those who had harmed her. During this process she began to experience freedom from the hurt, the pain, the sense of betrayal and the traumatic memories of the abuse. She did not forget that sinful events had happened; but through forgiveness the events of the trauma had no more power over her, spiritually or emotionally.
The pinnacle of forgiveness is expressed by Jesus who, when suffering the horrible torture of crucifixion, spoke to his Father with the words, “Father, forgive them; for they do not know what they are doing” (Luke 23:34). Stephen, one of the church’s first deacons, when falsely accused of wrong and attacked by an opposition group with the intent to kill him, quickly responded with the true spirit of forgiveness: “They went on stoning Stephen as he called on the Lord and said, ‘Lord Jesus, receive my spirit!’ Then falling on his knees, he cried out with a loud voice, ‘Lord, do not hold this sin against them’” (Acts 7: 59-60).
These examples indicate a perfection in the grace of forgiveness: forgiveness not withheld but given with great compassion for the humanity and weakness of the wrongdoers. Those who administer healing in Jesus’ name must live that same discipline of forgiving quickly, expressing humility by letting go of wrongs, manifesting compassion for the wrongdoers and praying for them to know the peace of repentance and the fullness of joy that is only possible when one lives in a spirit of forgiveness to all.
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