Category: Welch 2001 - Wittenberg Door Campus Ministry

Provoking One Another to Love and Good Works

12/18/2025

Thursday Notes
12/18/25

Welch, Edward T. (2001). "Conclusion: Where Two or Three Are Gathered." (pp. 269-285). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   In this brief conclusion Welch summarizes what gatherings should look like as addicts work to overcome their addictions. Since he has previously described addiction as a form of disordered worship, our corrective gatherings should have worship which is rightly focused (Welch 2001, p. 270). This is fundamental in adjusting our desires. Welch suggests preparing for gatherings by meditating on passages of Scripture that show God's greatness, as well as considering powerful texts of hymns (Welch 2001, p. 271). Speaking, reading, singing, praying, and welcoming others to believe Jesus are powerful. Praying and meditating on Scripture when alone are also important.
   It is important, in Welch's opinion, that we not only consider God's works in general, but that we also contemplate what he has done for us (Welch 2001, p. 273). This builds our thankfulness and helps us remember the care God has shown despite our failings.
   In our gatherings, Welcho considers it essential to remember that hearts which have led us into addiction and other disordered affections are still deceitful hearts (Welch 2001, p. 275). The battle against sin is not over. For this reason, the role of God's law in exposing sin is important (Welch 2001, p. 276). It is crucial to continue engagement against sin. Welch discusses the use of God's law in the sanctification process in some detail. His argument shows the typical weakness in right distinction of Law and Gospel regularly found among Calvinists (Welch 2001, pp. 277-280). A Lutheran corrective is to recognize the Law as calling us to repentance and preparing the way for the cleansing work of the Gospel.
   In all things Welch reminds his readers to focus on the love of God in Christ (Welch 2001, p. 282). Stirring one another and being stirred up in love confronts us and others with the love of God.

Connections Matter

12/11/2025

Thursday Notes
12/11/25

Welch, Edward T. (2001). "Chapter 12: Being Part of the Body." (pp. 247-267). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch has previously built the case for addictions as primarily a spiritual battle. He now, while acknowledging that many people manage addictions on their own, points out that it is helpful to many to have a systematic approach to accountability (Welch 2001, p. 248). If the challenge is primarily spiritual, Welch contends that the best context for accountability and growth is in the local church, a resource that many have abandoned in their search for help. Welch lists a number of ways in which local churches can welcome addicts who are looking for help and can help form a positive network that reaches far beyond dealing with addictive behaviors.
   As a group of people who meet together in order to receive God's gifts of forgiveness, life, and salvation, Welch sees the local church as a gathering that transcends the status quo. People are always changing (Welch 2001, p. 250). The Bible describes church as key in identity change, in reminding people who they are before God (Welch 2001, p. 251), and as the place where we are supplied with all we need (Welch 2001, p. 252).
   The Bible describes the church as a place where unity is forged. Welch observes this is a corporate process (Welch 2001, p. 252). Jesus' prayer in John 17:20-23 asks the Father to create a unity among Christians which reflects the unity of God (Welch 2001, p. 253). Welch notes that this unity is often built as people's relationships are reconciled. This includes not only relationships with other addicts, but among all groups of people. The church is exactly the place where people who struggle with addictions can grow in healthy relationships. These relationships often include asking others for help (Welch 2001, p. 254). The church also provides context for reconciliation, a major concern among addicts and those who have been harmed (Welch 2001, p. 255). Welch points out the context of reconciliation found in 2 Corinthians 5:18-19, where we are reminded that God has reconciled Christians to himself (Welch 2001, p. 256). Welch continues by illustrating positive ways in which reconciliation can be discussed with people who have been wronged. Reconciliation is an intricate thing. Welch is clear that there are many ways it can go wrong. However, it deserves our best effort. In the end, seeking reconciliation with those we have offended and with those who have offended us is a way of loving and serving our neighbors (Welch 2001, p. 263). This is how God's kingdom grows.
   Welch closes with practical directives and a number of questions for consideration as we seek help and attempt to help others (Welch 2001, p. 265-267).

The Long Battle for Character

12/4/2025

Thursday Notes
12/4/25

Welch, Edward T. (2001). "Chapter 11: Staying Violent." (pp. 225-245). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch describes self-control as something akin to warfare. While some decisions are easy, others require the "heart of a warrior" (Welch 2001, p. 225). The decisions required by self-control against something that would control us in the way reserved for God are difficult, as we are waging war in a spiritual and physical realm at the same time. Welch urges the constant vigilance of a warrior in this engagement (Welch 2001, p. 226).
   Because the battle against negative desires doesn't take any vacation, our response must be constant. In Welch's view, this is the thrust of the many images of a spiritual battle in the New Testament, particularly in 1 Corinthians 9:24-27 (Welch 2001, p. 228). Our appetites, while not bad in and of themselves, need to be governed. This work may well take considerable force. Welch observes that one weakness of the disease metaphor for addiction is that it falls short in the need for our personal forceful response.
   A constant challenge in this battle, in Welch's view, is the fact that some temptations come from within us, thus forcing us to do battle with ourselves (Welch 2001, p. 229). it is possible to flee temptations that come from outside, but not those which are internal (Welch 2001, p. 230).
   Welch considers the battle with internal temptations to be described as progressive sanctification (Welch 2001, p. 230). The battle against sin may then be seen as a good thing, and can be separated from our concept of being justified in Christ. This understanding runs counter to much of popular Christianity which assumes that the life of the Christian will show victory over sin constantly (Welch 2001, p. 231). Rather, we find ourselves doing battle with sin, which constantly tries to overcome us.
   In his discussion of progressive sanctification Welch misses some nuance. Granted, sin is a constant factor to be battled consciously, as he describes it. There is also, however, in progressive sanctification, room to acknowledge the ongoing work of God, building the Christian's holiness and positive desires. This may be largely without the conscious effort of the Christian. It happens mainly through reception of God's gifts in Word and Sacrament and through the positive influence of Chrsitian friends in community.
   From a theological standpoint, Welch sees the experience of addiction to be a bondage to sin, governed by Satan (Welch 2001, p. 233). Yet he reminds the reader that the New Testament, while warning us to be alert to Satan, describes him as an enemy who is doomed, has been defeated, and can be resisted. The Christian, further, is not condemned, regardless of what that enemy may allege (Welch 2001, p. 234).
   Inherent in the life of an addict is some level of guilt. While the Christian does admit to guilt, the central message of the gospel is the grace of God which takes away the guilt. For this reason, Welch urges release of guilt as the starting point for change (Welch 2001, p. 235). The release of guilt must be by God's grace, not by any good action on our part. Welch holds, with historic Christianity, that Jesus is the only one who could pay the penalty for our sin (Welch 2001, p. 236). This knowledge brings liberation from our desire to defeat sin by our own strength. That kind of freedom actually empowers us in our desire to combat sin (Welch 2001, p. 238).
   Welch concludes that although we are tempted, we do not need to give in to sin (Welch 2001, p. 239). The temptation will come constantly, though we make attempts to remain distant. Yet with the identity of a Christian and with the help we gain from others, we can live a life which is pleasing in God's sight (Welch 2001, p. 240). Those temptations and our response to them shows us our character, which grows in godliness as we learn to deal with temptation well. Welch is clear in his expectation that we will face temptation and engage in battle of one kind or another as long as we live (Welch 2001, p. 241). Over time our desires may well change. Yet we can always find areas to work for godly change.
   The chapter concludes with matters of practical application and questions for consideration and discussion.

Self Control and Addictions

11/27/2025

Thursday Notes
11/27/25

Welch, Edward T. (2001). "Chapter 10: Saying 'No.'" (pp. 201-223). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Addiction, on the surface, looks very much like a matter of self control (Welch 2001, p. 201). Welch observes that many addicts have attempted to force change through self control many times. Giving up control to God is, however, a nebulous suggestion (Welch 2001, p. 202). It is rare for someone to experience an effortless change in a set of addictive behaviors.
   Addictions may well be seen as a devotion to excess of something (Welch 2001, p. 202). Welch sees this as a greed which plays out in the form of idolatry (Welch 2001, p. 203). The desire for satisfaction is pursued in something other than God. This may be a physical, emotional, or spiritual desire, visible or invisible.
   Welch does observe candidly that we pursue sin because we like it (Welch 2001, p. 204). The fact that we are rarely willing to admit it does not mean that we actually don't like it. Yet an honest acknowledgement is important in efforts to change.
   An emphasis on the temporary nature of the pleasure of an addiction is also of value (Welch 2001, p. 205). Indulgence does not last forever. The craving can only be satisfied for a brief time. Yet those cravings are complex, having both physical and spiritual dimensions (Welch 2001, pp. 206-207).
   Welch views at least some of our temptations to addictive behavior as being driven by Satan, the spiritual enemy (Welch 2001, p. 208). He actively attempts to entice us at times of spiritual weakness.
   While calls for self control often fail, Welch considers that the context of a spiritual battle involving temptation to idolatry makes the idea of self control more like good news than bad news (Welch 2001, p. 209). The boundaries we create for self control are now protective in nature. In cases of addiction, many boundaries which enforce self-control may involve other people, who can act as gatekeepers for our behavior. A key element in self control is arranging to think before acting (Welch 2001, p. 210). Welch sees this as the heart of all sorts of wisdom.
   There is a common view that self control is an avoidance of passions. However, Welch sees passions as capable of being good or evil (Welch 2001, p. 211). We should develop a passion for what is good, as well as against evil. Intense emotions are appropriate, so long as they are directed rightly.
   The description of a defective view of self-control Welch made at the outset of the chapter actually proves to be a description of self-dependence (Welch 2001, p. 212). This always finally results in exalting oneself above God. It is possibly better than the abuse of substances or other people. However, it falls short of the character approved by God. Welch describes a biblical view of self control. It is treated as a good and desirable thing, available to all (Welch 2001, p. 214). The problem is that we don't always want what we should. Welch sees this also in theological terms. We don't want what is best (Welch 2001, p. 216). However, God's grace is available to all who ask. As we contemplate on the Scripture and God's character, we can expect to be moved out of our former bondage and to develop a love for God's priorities (Welch 2001, p. 217). This becomes more neutral as we consider the promised return of Jesus, who will usher in the end of the very sins we are trying to avoid (Welch 2001, p. 218).
   Welch applies the preceding discussion of self control by suggesting development of a clear strategy for accountability, which is adequately public that the person struggling with addiction can be called to abstinence (Welch 2001, p. 220).
   Welch closes the chapter with a number of prompts for thought and discussion (Welch 2001, pp. 222-223).

Take Lying off the Table

11/20/2025

Thursday Notes
11/20/25

Welch, Edward T. (2001). "Chapter 9: Turning from Lies." (pp. 181-200). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   In this chapter Welch begins by pointing out the role witnesses have in attempts to resist sin. In particular, he sees the fear of the Lord shining a light on our sin (Welch 2001, p. 1810.). The exposure we feel in that situation, rather than simply condemning us, guides us to a change in life (Welch 2001, p. 182). At their root, addictions may be tied closely to lies and deception, two connections which can ruin relationships.
   The biblical commands of truthfulness are rooted in the simple fact that God himself is truth (Welch 2001, p. 182). Because God doesn't lie, neither do we. Welch points out, on the other hand, that Satan doesn't tell the truth (Welch 2001, p. 183). He is the deceiver. For this reason, Welch considers speaking the truth to be an affirmation of allegiance to God rather than to Satan (Welch 2001, p. 184).
   In terms of addictions, lies are a mainstay of the addict's behavior (Welch 2001, p. 185). There is normally a substantial difference between the addict's private and public life. Lies are a way of life (Welch 2001, p. 186). Welch suggests requesting that an addict not answer a question immediately, but rather think for a moment about a truthful answer (Welch 2001, p. 187).
   One common way that addicts lie is by blaming others for their own failures (Welch 2001, p. 189). This has been the pattern since our first parents in Genesis 3:11-13. After developing a habit of blaming others, it is difficult to shift gears and accept responsibility (Welch 2001, p. 180).
   Welch encourages his readers to strive to hold to the truth (Welch 2001, p. 191). Self-deception is very common, especially among those dealing with addictions. A primary lie we tell ourselves is that God is not good (Welch 2001, p. 192). Sometimes we fall into the trap of thinking there is someone or something greater than God. We are warned against this throughout Scripture. A related lie we tell ourselves is that we are good by nature but make mistakes (Welch 2001, p. 193). The Bible describes us as fallen people who are selfish by default. Our sinful cravings provoke sinful actions (Welch 2001, p. 1294). A third like we tell ourselves is that our idols are harmless (Welch 2001, p. 196). Yet time and again we find that addictions lead to a loss of control and ultimately that they enslave the addict.
   Welch closes this chapter with a reminder that when we are confronted by our sin and failure we are being called to confess it before God and receive his forgiving grace and restoration (Welch 2001, p. 198). Welch's section of practical theology is focused on confronting the lies we tell others and ourselves, gaining the ground of truth, and being reconciled to God.

Fearing the Lord

11/13/2025

Thursday Notes
11/13/25

Welch, Edward T. (2001). "Chapter 8: Fearing the Lord." (pp. 161-179). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch observes that it is perfectly normal to respond to good news. The good news "that the Creator of the universe is the Lover of our souls" is the best news we can receive (Welch 2001, p. 161). We would expect a joyful response. Among our expected responses, the Bible describes "fear." Welch contends that the fear of the Lord is not a simple emotion we might experience. It "is more akin to awe, devotion, and worship" (Welch 2001, p. 162). This fear moves us to attempt to know and do God's will. Welch sees this as a powerful guard against addictions. Rather than striving to stop an illegitimate craving, we build a new and legitimate craving.
   To grasp this concept of the fear of the Lord, Welch urges a focus on God as a "loving and generous father" (Welch 2001, p. 164) rather than as a tyrant. Many of the actions commanded of the Israelites in Exodus may have been for the purpose of teaching them that they could trust God. His power was repeatedly shown to Israel as protective in nature (Welch 2001, p. 165). Welch notes that the power of God is overwhelming. It always urges the need for a mediator. Christians recognize Moses as a mediator in the Exodus and Jesus as the true and final mediator for us (Welch 2001, p. 167).
   Welch considers that a disease-based model of addictions leaves the addict with no room for a God who does anything but to urge us to be strong when tempted (Welch 2001, p. 167). The lack of a concept of a holy God who confronts our sin and restores us at his own cost renders Christianity nearly useless in addiction care. God's holiness is the key to our understanding.
   I would interject here that Welch writes from a strongly Reformed point of view. In Lutheran understanding the governing principle is the incarnation of Christ, rather than the holiness and sovereignty of God. An emphasis on Jesus as the suffering savior tempted as we are proves at least as beneficial in addiction care as does the emphasis Welch articulates. The unmerited forgiveness presented to us in Jesus moves us to repentance and a desire for restoration (Welch 2001, p. 168).
   Welch takes the forgiveness found in Christ to be more powerful than all guilt and shame. It is sufficient to move people to lasting life change. However, it may be rejected by those who need it (Welch 2001, p. 169). A refusal to be moved by or convinced of forgiveness is a critical fault. The person who holds to this refusal is ultimately denying Christ and asserting his own sovereignty instead. Welch lists and describes a number of ways this can be manifested (Welch 2001, pp. 169-172).
   The fear of the Lord is something we learn, rather than something we receive as a sudden infusion (Welch 2001, p. 173). Welch urges making deliberate efforts to remember what God says (Welch 2001, p. 173). Reading and meditating on Scripture as well as gathering with other Christians assist us in remembering. Praying the Lord's Prayer and considering each element is also beneficial (Welch 2001, p. 174).
   Through a careful definition of the fear of the Lord, Welch suggests it is possible to refine our goals. He describes it as follows, with some elaboration. 'The fear of the Lord is a son or daughter's response to the divine father's holiness" (Welch 2001, p. 174). "The fear of the Lord is our total response to God. It goes further than an intellectual understanding" (Welch 2001, p. 175). "The fear of the Lord expresses itself in responsive, reverential, and joyful action" (Welch 2001, p. 175). Finally, the fear of the Lord recognizes that God sees us in all we think and do. There are no secrets from God (Welch 2001, p. 176).
   Welch closes the chapter with questions for reflection as readers build their biblical and practical theology (Welch 2001, pp. 178-179).

Christ as Central to Addiction Recovery

11/6/2025

Thursday Notes
11/6/25

Welch, Edward T. (2001). "Chapter 7: Knowing the Lord." (pp. 141-159). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch opens this chapter with a powerful thesis statement. "If the root problem of addictions is false worship, the answer is knowing the Lord, the Lone who deserves our worship" (Welch 2001, p. 141). The means of change consists of a redirection of our affections to a right course. Welch contends that the Scripture is not essentially instructions but that the message of Jesus somehow bears its own power (Welch 2001, p. 142).
   A problem Welch finds in our current culture is that "Jesus has been domesticated" (Welch 2001, p. 143). He seems to be used in our climate as a therapeutic idea or a consultant. Welch urges finding a biblical practical theology which can deal with God as the sovereign lord of all. His love is not merely comfort, but creative of love in us for him and for others (Welch 2001, p. 145).
   Welch elaborates on the love of Jesus by describing it as holy in nature (Welch 2001, p. 146). A holy thing is set apart in some way. It is not ordinary in its use. Welch describes God's holy love for his people in terms of the book of Hosea. Here, God calls the prophet to love and be faithful to an unfaithful wife (Welch 2001, p. 147). This is emblematic of the relationship between God and Israel. In his holiness and dedication to us, Jesus shows himself the superior prophet, redeemer, and ruler (Welch 2001, p. 149).
   Welch considers a central problem of our age to be that we have forgotten the holiness of God in Christ (Welch 2001, p. 150). This results in our willingness to voice opinions of God's unfairness or injustice. While God in Christ has become like us, he remains the holy one, set apart from us. His holy love doesn't always give us what we imagine we want. Yet it is always right (Welch 2001, p. 151). Welch particularly finds this love and exalted nature of Christ at the center of Paul's letter to the Ephesians (Welch 2001, p. 153). He is the source of all we need. This is a particularly important idea in dealing with addictions, since the addictive behavior portrays itself as what we need.
   Welch closes this chapter with a fairly extensive illustration of ways to help oneself and others dealing with addictions (Welch 2001, p. 155-159).

Careful Assessment

10/30/2025

Thursday Notes
10/30/25

Welch, Edward T. (2001). "Chapter 6: Respecting, Listening, and Inviting." (pp. 117-140). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch, having described the initial steps in dealing with addiction, sums up the status of affairs as having reached the point that it is difficult to engage in addictive behaviors due to friends and family providing accountability and the addict having barriers creating separation from the negative behaviors (Welch 2001, p. 117). There is still work to be done. Welch considers the AA model for life change to be the default method used in our culture. However, Welch thinks we can do better for Christians through use of a distinctively Christian model of care (Welch 2001, p. 118). Welch advocates a model in which the gospel is of primary importance (1 Cor. 15:3) and which deals with addictions in terms of repentance, forgiveness, and Christian life change (Welch 2001, p. 119). The life in a Christian community which repeatedly draws attention to Jesus is of greater value than a life in a community of addicts which attempts to draw attention both to and away from addiction, often at the same time.
   To care for those struggling with addictions, Welch contends that the church must do the very difficult task of welcoming those struggling with all sorts of sin, meanwhile providing a place for repentance and life change (Welch 2001, p. 120). This may require a church congregation to cross some challenging cultural barriers. As a helpful thought experiment, Welch suggests considering our "ruling desires. What tends to compete with Jesus for your affections?" (Welch 2001, p. 121). This makes sense since addictions are essentially desires which are ruling us in ways which Christ should.
   Welch emphasizes the importance of getting to know a person's story. This is an important theme in Scripture, essential in building friendships (Welch 2001, p. 123). Because the situation of an addict is likely to be chaotic, it does matter to ask about urgent needs before digging into the addiction. Welch uses the example of a wife planning to leave an alcoholic that day. It is necessary to deal with immediate crises so as to free up attention for longer term help. Relational dynamics may actually become worse while an addict is trying to change behaviors (Welch 2001, p. 124).
   The use of some sort of behavioral contract may be helpful. Areas of the contract must be capable of monitoring, be specific in nature, and provide specific consequences for violation (Welch 2001, p. 125).
   Exploring the life story of an addict in detail is essential. Welch continues with his sample addict, showing that the development of the addictive behavior and its relationship to other elements of life is essential in understanding why it was able to gain control (Welch 2001, p. 126). This exploration may also identify parallel situations to be explored in Scripture. Finding life issues in the Bible pulls us into the relationship we need with God in Christ. Welch reminds us to consider biblically what forces influence our lives (Welch 2001, p. 127) as well as the things which come from within us and are revealed as influencing our lives (Welch 2001, p. 129). In one way or another, and probably in many ways, addictions become linked to other issues in our lives. The story is normally quite complicated.
   Welch discusses at length the question of the addict's conversion. There is a time at which it is valuable to consider growth in Christian character as it relates to our allegiances (Welch 2001, p. 132). My estimation is that Welch here leans closer to a baptistic view of decision theology than I would prefer.
   In addition to one's standing as a Christian, Welch speaks of the value of gaining the addict's commitment to work on the addiction, including root issues which may be related (Welch 2001, p. 134). The commitment to change is not easy. Welch reminds the reader that the addict's life did have a strategy to move through life. Leaving those strategies is a difficult commitment. Bringing Scripture to bear is very helpful, as most addicts are accustomed to acting from secular points of view (Welch 2001, p. 135).
   People who are trying to break addictions generally need to erect barriers to prevent themselves from re-entry into addictive behavior (Welch 2001, p. 136). Awareness of situations that lead to such behaviors is helpful. Welch reminds the reader that the goal is to lead the addict to freedom rather than to be merely satisfied with abstinence. Making a clear break is important in the process (Welch 2001, p. 137).
   Finally Welch urges the reader to give the addict hope (Welch 2001, p. 138). Christ desires to help his people resist temptations to evil.
   The chapter concludes with a number of questions for thought and discussion.

Opening the Door to Help with Addictions

10/23/2025

Thursday Notes
10/23/25

Welch, Edward T. (2001). "Chapter 5: Speaking the Truth in Love." (pp. 87-115). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch describes addictions as different from most other problems chiefly because the addict will rarely reach out for help. They almost always prefer covering up their problem (Welch 2001, p. 88). Because of this tendency, identifying an addiction is a difficult task. Observation of changes in work, relationship, spiritual life (Welch 2001, p. 90), physical and emotional health, use of legal drugs (Welch 2001, p. 910, or the presence of drug paraphernalia (Welch 2001, p. 92) serve as clues that addiction may be part of a person's picture.
   A confrontation of addictive behaviors is a difficult thing. Welch advises to "so so as one addict to another, pointing the way to freedom" (Welch 2001, p. 93). He reminds the reader that addictive desires are common to all (Welch 2001, p. 94). All are sinners. We all need help and restoration.
   Counter to waiting for an addict to reach the worst point possible (hitting bottom), Welch recommends earlier intervention, based on Proverbs 24:11, which counsels more immediate care (Welch 2001, p. 95). He then urges use of a pattern found in Matthew 18:15-17, where confrontation by an individual, then a group of increasing size, is used to attempt to resolve conflict (Welch 2001, p. 96). This approach, done out of love for the person struggling, is appropriate for people of any age or situation. It is essential, in Welch's view, that this be done out of loving concern, with a determination to protect the relationship regardless of the likely hostile reaction of the other person (Welch 2001, p. 97). The relationship will necessarily endure a lot of stress through the confrontation. Caution is imperative. Welch describes a number of potential scenarios and responses which may arise.
   Welch returns to his theme of Matthew 18 by moving from individual confrontation to the intervention involving others (Welch 2001, p. 105). The other people should be close friends who are committed to the addict and who have some knowledge of the behavior. The intervention should be carefully and prayerfully planned (Welch 2001, p. 106). Welch lists a number of preparation strategies, then provides a list of some possible options for follow up (Welch 2001, p. 107). He goes on to discuss some of the implications of different follow-up programs.
   There is a very real chance that an intervention will fail. Welch encourages his reader not to give up. Further interventions are altogether possible (Welch 2001, p. 110). Protection of those being harmed is frequently called for, as is forceful intervention to save anyone who is immediately endangered (Welch 2001, p. 111).
   The battle with addiction is not finished when there has been successful intervention (Welch 2001, p. 113). Welch considers the Christian life to be a daily challenge.
   Welch concludes the chapter with questions for ongoing through and study.

Addiction as Idolatry

10/16/2025

Thursday Notes
10/16/25

Welch, Edward T. (2001). "Chapter 4: The Descent into Addiction." (pp. 65-83). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   In this chapter, Welch considers how the biblical model of idolatry can illustrate the descent into addiction (Welch 2001, p. 65). He observes that it is quite likely that people move toward addiction in their attitudes before significant interaction with a substance or situation. This he considers to be due to our propensity toward sin, since we are in a fallen world (Welch 2001, p. 66). Such a descent into bondage is familiar to us all. Because of our understanding of the tendency, he contends we should be eager to help others who are endangered.
   The beginning of addiction, in Welch's analysis, may normally be found in our indifference to what God's word says, or our lack of preparedness to deal with the attractive nature of sin (Welch 2001, p. 67). Curiosity, experimentation among friends, or social desires can quickly lead people into substance abuse or other types of bondage (Welch 2001, p. 68). Welch relates this to a biblical category of idolatry, due to similarity with Israel's behavior. The people had numerous cultural warnings against seeking security in the idols of neighboring cultures. However, gradually, they compromised as concerned the idol worship around them (Welch 2001, p. 69). Given time, Israel's life was very similar to that of the surrounding nations. Welch urges his readers to guard themselves and their families from capitulation by being open and honest, as well as engaging in behaviors such as regular church attendance and family prayers which may provide stability and accountability in all areas of life (Welch 2001, pp. 69-70). Those who are aware of a descent into addiction are much more likely to ascend out of it. The role of our interests and desires is more important than the role of outside substances.
   Welch suggests that as a time of experimentation with the addictive idol continues, the substance or experience takes on the role of a friend (Welch 2001, p. 71). The old friend group may be deserted in preference for a new group centered around the addiction, which gets to call the shots. Welch does concede that this process may be difficult to perceive. It is somewhat like finding the difference between dusk and darkness. Welch specifically describes a progression from one substance to another. As long as the friendship exists, one can make friends with other addictions (Welch 2001, p. 73).
   As with intimate romantic relationships, a friendship with an addiction can grow into what Welch would call infatuation (Welch 2001, p. 73). In this context, Welch suggests we can find many idols other than the addiction which are fed by the addictive behavior. He notes feelings of belonging and being loved as examples. Having access to the substance or experience increases use, which can eclipse other factors, including employment, finances, and family (Welch 2001, p. 74). Promises of behavior change may be made, but they are easily broken, often along with blame-shifting excuses (Welch 2001, p. 76). Welch considers the tension caused with family and friends to lead most naturally to enabling behavior. The problem is allowed to continue so as to avoid conflict. Rather than enabling, Welch suggests that family members should make it known that they are seeking help to deal with conflicts (Welch 2001, p. 77).
   At this point, Welch is clear that the life of the addict and others has become chaotic. Nobody is free from tension (Welch 2001, p. 78). Blame shifting is the rule. The addiction is seen as the escape hatch from problems caused by everyone else. The idol is now firmly in charge of the addict's life (Welch 2001, p. 79).
   Welch sees the final stage in the addiction/idolatry as worship. The idol controls the entirety of the addict's thought and emotional life (Welch 2001, p. 80). The addict may deny dependence, but it eventually becomes clear to others (Welch 2001, p. 81).
   Welch closes this chapter with a number of incisive lies of questioning we may consider when confronting addictions in ourselves and others (Welch 2001, pp. 82-83).

How Do We View Addictions?

10/9/2025

Thursday Notes
10/9/25

Welch, Edward T. (2001). "Chapter 3: New Ways of Seeing." (pp. 45-63). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch considers addiction research to have been too limited in scope. While most disciplines are analyzed through a variety of perspectives, addictions tend to be evaluated according to only one (Welch 2001, p. 45). While the metaphor of disease is useful, it limits the range of plausible perspectives. In Welch's opinion, those limitations are generally understood in terms of neglecting the universal sense of bondage the Bible describes as a fall into sin, as well as the possibility that at least some of that bondage is brought upon us willingly (Welch 2001, p. 46). The fact that addictions cannot be cured apart from some sort of change in choices sets them apart from other diseases. Welch questions whether there are biblical metaphors for addiction other than that of disease.
   One metaphor which can be used for addiction is that of idolatry. "From this perspective the true nature of all addictions is that we have chosen to go outside the boundaries of the kingdom of God . . . saying that we desire something in creation more than we desire the Creator" (Welch 2001, p. 47). Though this language is unfamiliar to current Western culture, it is a very common motif in the world of the Bible. The concept of idolatry extends to anything we are attached to by our thoughts and desires. At root, it describes what we worship rather than God (Welch 2001, p. 49). It is not limited to our behaviors, but has roots in our desires. In the beginning of our idolatry we desire to use something for our own purposes. However, the idols quickly begin controlling us (Welch 2001, p. 50).
   Of significance to Welch's consideration of idolatry is that "some idols hook our bodily passions and desires" (Welch 2001, p. 51). These forces are harder to resist. Welch speaks of this issue briefly in the terms which would be discussed in traditional Christian theology as disordered affections. We allow desires to rule rather than having Christ rule.
   A second alternative biblical perspective on addictions is that of adultery (Welch 2001, p. 56). Here, again, there is a desire which is out of order. Eventually one is controlled by the situation. The descriptions in Proverbs 7 and in Judges 13-16 easily generalize from sexual desire to other desires which can be out of balance (Welch 2001, p. 57).
   A third alternate picture of addiction Welch explores is that of foolishness. Here, the fool decides to engage in actions which are pleasurable in the beginning but which become painful (Welch 2001, p. 59). At the root of the concept is sinful attitudes resulting in destructive behaviors. The fool is ultimately considered primarily in terms of sinful disordered affections.
   Two final biblical metaphors Welch discusses in brief are those of being attacked by a wild beast (Welch 2001, p. 60) and disease (Welch 2001, p. 61). In both of these metaphors the person is attacked in some way by the negative force. These attacks are painful and lead to tragedy.
   Welch closes the chapter, as he does each, with some summary statements and questions for further consideration.

Is It Sin or Sickness? Both?

10/2/2025

Thursday Notes
10/2/25

Welch, Edward T. (2001). "Chapter 2: Sin, Sickness, or Both?" (pp. 17-43). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch sees a biblical concept of sin as central to understanding addictions (Welch 2001, p. 17). He admits this is an unpopular view, but primarily due to a failure to understand sin biblically. Welch understands sin to be an inescapable reality in life (Welch 2001, p. 19). Humans eventually enter into sin, and we need to recognize that. Though it is uncomfortable, we admit that all people make "moral judgments about our own or other's behavior" (Welch 2001, p. 19). Decisions, and actions based on decisions, have consequences. However, the Bible does not allow us to set ourselves up as the lawgiver, judge, jury, and executioner. It is essential that we all examine ourselves and our sin before others and, ultimately, against God (Welch 2001, p. 20).
   Welch holds that our sin is the greatest problem we have (Welch 2001, p. 20). He further clarifies that sin is normally hidden and quiet. All is rooted in a failure to love God perfectly (Welch 2001, p. 21). Since the gospel proclaims that Jesus gives forgiveness of sin, a failure to confess sin also rejects the gospel.
   While sin is easily seen as something problematic from a moral point of view, addictions are often interpreted as being medical in nature (Welch 2001, p. 21). Yet Welch finds that the Bible discusses addictions in different terms than diseases. The classic example is drunkenness (Welch 2001, p. 22). It is portrayed consistently in moral terms, as people allow themselves to be overcome by alcohol. This is a problem of misplaced desires, not of medical illness. A difficulty which Welch acknowledges in this interpretation is that while sin is understood as directed against God, drunkenness may seem only to hurt oneself (Welch 2001, p. 23). Yet the question of lordship or mastery remains. Welch asks, "Who is your master, God or your desires?" (Welch 2001, p. 23). Addictive thoughts and behaviors ultimately rule us. They also have a negative influence on all our relationships.
   In general, Welch considers that the element of volition governs our understanding of sin versus sickness. "If we do something wrong and we do it purposefully, self-consciously, and in control, then it is sin. If we do something that might be considered wrong, but we do it without apparent intent or even in spite of our intent, then it is a disease" (Welch 2001, p. 25). This concept leads to a view that something begun in a willing manner but which then becomes out of control may be considered a disease. It ultimately is without intent or in spite of intent. However, Welch observes that the person engaged in addictive behavior generally, at least at some point, thinks there are payoffs, so chooses to continue down that path (Welch 2001, p. 26). This is not the pattern we find in diseases. While biological factors may predispose people to certain patterns, studies consistently fail to demonstrate an inescapable pattern of determined behavior (Welch 2001, p. 27).
   The issue of cravings is an important element in an analysis of addictions. Cravings to engage in addictive behavior fall into three essential categories. Some come while the person is "clean and sober" (Welch 2001, p. 28). Those seem to suggest a biological root, at least a disposition. Welch suggests that these cravings can be triggered by a wide variety of situations, many of which are relational in nature, either based on a relationship with a person, a setting, or a substance (Welch 2001, p. 29).
   A second category of craving is that which we experience after beginning an addictive behavior. The heavy drinker is likely to continue to drink after a first drink (Welch 2001, p. 30). However, this is a tendency, not a foregone conclusion. Welch rejects a deterministic view that the addicted person is completely helpless.
   A third area of carving is that experienced by someone physically dependent on a substance (Welch 2001, p. 31). Withdrawal from a physical addiction is difficult, in large part because it creates medical instability. Spiritual care during the symptoms of withdrawal is unlikely to be fruitful.
   Welch strongly advocates understanding addiction as rooted in a self-serving internal attitude, played out in behaviors which tend to take control over our will (Welch 2001, p. 32). He defines this in terms of sin which leads to slavery. The slave cannot escape without dealing both with the sinful attitudes and the behavioral consequences of those attitudes (Welch 2001, pp. 33-34). Dealing only with the actions fails to break the bondage. Likewise, dealing only with the attitude fails to stop the destructive behavior apart from conscious effort.
   Welch asks a critical question. "Does sin turn into a disease?" (Welch 2001, p. 370. While this approach makes sense on the surface, the Scripture urges a view in which sin is the fundamental problem and by which sin leads to more sin, with consequences also multiplying. The longer a pattern continues, the more complicated its troubles become.
   Welch admits freely that the view of sin governing addictions seems like a step backwards, one which could be used to condemn others (Welch 2001, p. 39). However, Welch advocates a philosophy that all people sin and that sin is meant to be dealt with through repentance and life change. This does not lead to condemnation.
   From the standpoint of applied theology, Welch suggests we cultivate an acceptance of God's work to confront our sin, calling us to receive forgiveness and restoration (Welch 2001, p. 40). The change of attitude toward an addiction is fundamental in our change of behavior. The change, above all, is a process (Welch 2001, p. 41). Welch allows that it may take significant time and effort to move away from slavery to addictions. However, he encourages perseverance.

Practical, or Applied Theology

9/25/2025

Thursday Notes
9/25/25

Welch, Edward T. (2001). "Chapter 1: Practical Theology." (pp. 3-15). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch opens this chapter with an anecdote of a friend whose interaction reminded him that a correct biblical view of problems is at the root of healing (Welch 2001, p. 3). In particular, a view that desires are outside our control, that we are identified by our sins, and that we can expect to be made godly and "fixed" instantly will lead to discouragement and despair (Welch 2001, p. 4).
   Welch's conclusion, based on this encounter, is that it is necessary to apply theology to our actual circumstances (Welch 2001, p. 5). This is difficult for many people, especially in our secularized, therapeutic culture. Yet Welch contends that correct application of biblical viewpoints to current situations is mandatory (Welch 2001, p. 6).
   In many instances, Welch would say we willfully neglect application of theology to our lives (Welch 2001, p. 7). For example, if Jesus is lord of all, we are called to sacrifice all our other desires if he so commands. The other desires may be difficult to keep at bay. Welch concedes that we have often spent years nurturing those desires and trying to deny the theological claims on our life (Welch 2001, p. 8). He sees a practical difference between confessing the truth and actually believing it.
   Welch urges involvement with other people as we deal with addictive tendencies (Welch 2001, p. 9). The people around us are often willing to confront us in areas about which we may be blind or attempting to hide. These areas which require confrontation may not be the addictive behavior per se, but often are underlying beliefs and attitudes. In Welch's opinion, the life rooted in Jesus is the goal of every Christian (Welch 2001, p. 10). In this life, our addictions often prove to be a side-effect of past sinful beliefs and attitudes. The underlying issues are the root.
   Welch attempts the mammoth task of describing addictions and what they feel like. In his view, addictions make people feel trapped, powerless, and victimized (Welch 2001, p. 12). In almost all cases, addictions are related to substances or activities which provide a quick physical sensation (Welch 2001, p. 13). At the root of all, Welch finds a fundamental desire for something which can be used in a manner that is outside of the balanced life and behavior the Bible would endorse.
   Welch closes this and each chapter with questions for thought, study, prayer, and application. I recommend the reader of the book write out answers to the questions provided (Welch 2001, pp. 14-15).