By Larry W. Bailey
Lady Macbeth compulsively washed her hands in a vain attempt to cleanse herself from feelings of guilt. She and her husband had conspired in the murder of King Duncan, and the “spot of blood” on her hands seemed to resist removal. Her repeated attempts to cleanse herself of blood (guilt) proved futile.
She wondered aloud, “Yet who would have thought the old man to have had so much blood in him?” (Macbeth, act 5, scene 1). Physical actions could not relieve her guilty conscience.
We all can identify with Lady Macbeth to some extent, because all have sinned and fallen short of the glory of God (Romans 3:23). The associated guilt has a significant, lasting impact upon us. We experience notable shame, depression, anxiety, and/or self-condemnation as we realize we have violated the commands of God or the rules of society.
Feelings of guilt may affect our sleeping pattern, appetite, and energy. The discomfort of guilt might be viewed as totally awful (painful, cumbersome) or potentially valuable (a signal to cease or change our behavior).
COPING WITH GUILT
Creative humans have developed many ways to cope with feelings of guilt. Counselors often refer to these as defense mechanisms. Adam and Eve initiated the tactics of cover-up and transferring blame (“It”s someone else”s fault”), and Cain responded in guilt with the original version of “Huh, who me?” (Genesis 3 and 4).
Other time-honored means of dealing with guilt include denial (“Not I”), rationalization (“It really isn”t that bad; I can explain”), self-punishment (hurting or killing one”s self), substance abuse (numbing the agony), or engaging in compensatory activities (doing good deeds). Some Christian service may represent compensatory efforts to deal with the discomfort of guilt and shame.
When people are wracked with guilt, and their defense mechanisms have failed, they may seek the help of a psychotherapist. They might encounter a therapist who tries to help them work through the discomfort by talking extensively about their issues, perhaps leading to a catharsis (cleansing) that eases the psychic pain. The therapist may guide them toward an “easing of the conscience,” thereby reducing guilt as a standard is lowered.
Or those who feel guilt could speak with a counselor who helps them understand that much of their discomfort is due to incorrect thinking (e.g., wrong assumptions, unrealistic expectations) and guide them toward more rational thinking.
Of course, a popular modern method to lessen the pangs of guilt is to prescribe medication, thereby nullifying the intrusive yet potentially instructive feelings. None of these approaches to dealing with guilt addresses the spiritual dimension of human experience.
FORGIVENESS FROM GUILT
God has an entirely different perspective on the problems of sin and guilt. Throughout history he has understood the discomfort of guilt, and the ways it separates us from him and others. During the years of the law and the prophets, he provided for the atonement for sins through an elaborate system of animal sacrifices that was workable for rich and poor alike.
At the right time, God sent his Son, Jesus, to be the ultimate sacrifice for sin and the associated guilt and shame. During his ministry, Jesus promised to forgive sins, presented himself as the sacrifice for sins, and provided mechanisms by which we may be freed from the guilt of sin.
Through the message of the New Testament, we understand that several actions are linked to our being forgiven: belief in the Christ as the way to salvation (Acts 10:43; Ephesians 1:7), repentance from our sinful ways (Acts 2:38), confession of our sins (1 John 1:9), baptism into Christ (Acts 2:38; 22:16; Romans 6:3-7), and extending forgiveness to others (Matthew 6:12-14).
As Christians, we are relieved of a guilty conscience (Hebrews 10:22) and made alive in him (Colossians 2:13). For this we are eternally thankful, and we may lead a life reflecting our gratitude for what he has done.
Moving from the grinding grip of guilt to the attitude of gratitude is not always easy. I have counseled numerous Christians who have difficulty accepting the forgiveness of God and others, and also difficulty forgiving themselves. A counselee may be very ashamed of ways they were demeaned as youngsters, and might experience gut-wrenching guilt for clearly immoral actions. Fully accepting God”s forgiveness can be difficult because it involves another leap of faith, requiring confidence in the promises and provisions of his Word.
However, once we acknowledge our forgiveness and freedom in Christ, it becomes easier to accept the forgiveness of those we may have offended and to forgive ourselves. For some, forgiving one”s self is especially problematic. Of course, we place ourselves in an awkward position in relationship to God if he has forgiven us and we refuse to!
ATTITUDE OF GRATITUDE
Forgiven Christians have much for which to be grateful: God”s wonderful creation, his provision for salvation and eternity with him, the life and ministry of Jesus, the wisdom and guidance of the Word, the power of prayer, purposeful living, countless blessings of daily life, and meaningful relationships with earthly and church families. Our deep sense of gratitude is fully justified.
This question emerges: Is our Christian service primarily motivated by a sense of guilt or an attitude of gratitude? We may understand and effectively communicate the ways in which God”s grace has been extended to us, yet continue to experience a nagging sense of guilt that spurs us on to compensatory good works (“ministry”). We may even succumb to using a defense mechanism described by therapists of a psychoanalytic orientation: reaction formation (converting a personally difficult issue into a strongly held opposite position).
For example, some of the loudest preachers during Prohibition were struggling with problem drinking. Unresolved guilt can generate a general pressure to undertake compensatory good works or “hobby horses.” For a variety of reasons, we may find it difficult to fully accept the forgiveness Jesus promised and purchased with his blood. When this happens we limit the full effectiveness and joy of service that accompanies ministry motivated by gratitude.
Notice the significant difference between the thoughts and emotions related to guilt and those related to gratitude. Guilt typically involves uncomfortable thoughts (e.g., concerns about protecting secrets, preoccupation about being found out), difficult feelings (e.g., shame, depression, fears), and distorted behavior (oversensitivity, defensiveness, deceit).
In stark contrast, a sense of gratitude is associated with positive thoughts (e.g., appreciation, optimism), pleasant emotions (happiness, warmth), and benevolent behavior (trust, love, honesty). We see an excellent model of ministry emerging from gratitude when we consider the life of the apostle Paul. He had good reason to feel remorse about the way he treated Christians in his early career, yet he experienced full freedom from his guilt and shame as he taught, wrote, and traveled. He encouraged the Colossians (and us) to play out our faith, abounding in it with gratitude (Colossians 2:7).
Christian servants who have experienced the full effects of being washed in the blood of the Lamb need not continually perform service to God in an effort to “get the spot of blood off” and cleanse themselves. God”s forgiveness frees us to minister to others as we are motivated by gratitude rather than guilt.
Leadership motivated by a spirit of gratitude is cheerful rather than chore-full, purposeful rather that pressured, gratifying rather than begrudging. We can sing with King David, “I will wash my hands in innocence; So I will go about Your altar, O Lord, that I may proclaim with the voice of thanksgiving, and tell of all Your wondrous works” (Psalm 26:6, 7, New King James Version).
Larry W. Bailey, PhD, works as a clinical psychologist at AdvanceMed Hanford in Richland, Washington. He is also an adjunct professor at Northwest University in Kirkland, Washington.
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