Create a sermon on the topic of "crutches" This topic should discuss the human use of crutches as tools to resolve psychological, theological, and social conflicts. This should include literary and metaphorical uses of "crutches."
list 5 bible KJV verses to support this content
Isaiah 41:10 (KJV): "Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness."
This verse supports the theme of God as our ultimate support and source of strength in times of weakness or fear, a central idea when contrasting unhealthy crutches with divine reliance.
Proverbs 3:5-6 (KJV): "Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths."
This passage directly addresses the concept of leaning—encouraging reliance on God rather than on one's own limited understanding or, by extension, on inadequate human-devised crutches.
2 Corinthians 12:9-10 (KJV): "And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong."
This is a key scriptural basis for understanding that human weakness is not an impediment to God's power but rather the condition through which His strength is perfected, directly challenging the idea that needing support is inherently negative.
Matthew 11:28 (KJV): "Come unto me, all ye that labour and are heavy laden, and I will give you rest."
This invitation from Jesus offers a divine alternative to the often exhausting and unfulfilling pursuit of relief through worldly or psychological crutches, promising true rest for the burdened.
John 16:33 (KJV): "These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world."
This verse acknowledges the reality of worldly struggles ("tribulation") which might lead one to seek crutches, but points to the peace and ultimate victory found in Christ, framing faith not as an escape from reality but as a source of strength within it.
Sermon
Leaning In: Crutches, Crosses, and the Courage to Walk
I. Introduction: The Familiar Support – And Its Shadows
The image is a common one: an individual, perhaps a child with a newly set bone or an athlete sidelined by injury, taking tentative yet determined steps with the aid of crutches. These medical devices, designed to transfer body weight from the legs to the torso and arms, serve as essential tools for those with lower extremity injuries or neurological impairments.1 In this primary, literal sense, crutches are not symbols of defeat but instruments of hope and healing. They represent an active engagement with the process of recovery, enabling mobility where it would otherwise be lost and facilitating the journey back to wholeness.1 The very word "crutch," derived from the Old English "crycce" meaning a staff, evokes a fundamental notion of support, something to lean upon in a time of physical vulnerability.2
However, this familiar support carries with it an inherent duality. While indispensable for physical mending, the crutch also signifies a temporary state of dependence. The ultimate aim, for both patient and physician, is to progress beyond the need for this aid. This tension—between necessary support and the potential for prolonged, unhelpful dependence—extends far beyond the realm of physical injury. Human beings encounter myriad situations that compel them to lean, to seek assistance for burdens that are not of the body but of the spirit, the mind, or the social sphere. What is leaned upon, and for how long, becomes a matter of profound significance.
The Cambridge Dictionary itself acknowledges this broader implication, defining a crutch not only as a physical aid but also as "something that provides help and support and that you depend on, often too much".4 This crucial addendum hints at the shadow side of reliance, where support, if misapplied or overused, can transform from a means of healing into a barrier to growth.
This discourse, therefore, will venture beyond the orthopedic and into the metaphorical, exploring the varied "crutches" employed not for fractured limbs but for fractured spirits, social anxieties, and existential discomforts. It will examine when these supports genuinely aid the human journey toward spiritual integrity and when they might, conversely, impede true development.
One might observe that the physical crutch, despite its association with injury, is an instrument of active engagement with the healing process. Its proper use often demands considerable effort, requiring "sufficient upper body strength and coordination".1
The individual using crutches is not passive but is actively participating in their own recovery, striving to regain independence. This active striving contrasts sharply with many metaphorical crutches, which often manifest as patterns of avoidance or passive coping.5 The initial, literal understanding of a crutch thus contains a positive element of determined effort that is frequently lost or inverted in its more negative metaphorical applications.
Furthermore, the historical development of the crutch itself, from older, cumbersome wooden models to "lighter weight composites" like aluminum and carbon fiber, engineered to "help move the user forward" 1, can be seen as analogous to a potential spiritual progression. This evolution may mirror a journey from reliance on heavy, self-constructed, and perhaps inefficient supports to the discovery and embrace of more refined, divinely-provided aids that truly facilitate forward movement in life and faith.
II. The Landscape of Our Leaning: Metaphorical Crutches
The human experience is replete with instances where individuals seek support beyond the physical. These metaphorical crutches manifest in psychological, social, and even existential domains, each with its own complexities and potential pitfalls.
A. Psychological Crutches: Navigating Inner Turmoil
In the landscape of the inner life, individuals often turn to psychological or emotional crutches. These are defined as "external supports—people, habits, routines, or even thoughts—that we use to try to soothe, avoid, or manage our emotional state".6 Such supports can offer "immediate gratification" and "short-term relief" from distressing feelings.5 It is important to recognize that these crutches are not inherently detrimental; indeed, they can provide temporary solace and help individuals navigate acutely difficult periods.6
The peril emerges when reliance becomes excessive and prolonged, transforming a temporary aid into a chronic dependency that ultimately limits personal autonomy and stunts emotional and spiritual growth.6
The spectrum of these psychological supports is broad. Common examples include the excessive use of social media or smartphones, binge-watching television series, overeating, compulsive shopping, or even engaging in relationships primarily to stave off loneliness rather than from a foundation of genuine connection.5 Some may immerse themselves in work to fill an inner void or to sidestep unresolved personal or relational conflicts.6
More serious dependencies involve substances like alcohol or drugs, or other addictive behaviors, which are often employed as forms of self-medication to numb feelings of helplessness, low self-esteem, or pervasive anxiety.7 These graver dependencies are particularly insidious because they "prevent the user from understanding his distress and developing the emotional capacity to self-soothe".7
Even certain cognitive patterns can function as crutches. For instance, habitually using phrases such as "I feel like..." can be a way to dilute the force of one's convictions or to evade direct and clear assertion.9 Defensive mechanisms like denial, which involves the "selective ignoring of information," or projection, the act of attributing one's own unacceptable feelings or motives to others, also serve as psychological crutches that shield the individual from uncomfortable truths.7
The primary danger of such dependencies lies in their potential to morph from a source of support into a significant stumbling block. Psychological crutches, while offering fleeting comfort, often "do not provide the relief and rest that people seek" in any lasting sense.5 Their utility is frequently found in enabling individuals to "avoid facing the challenges and making changes that will be helpful in the long-term".5
A typical pattern unfolds: a difficult emotion arises, leading to the use of an external resource, which brings temporary relief, thereby reinforcing the behavior and leading to repetition.6 This cycle obstructs true healing because these crutches "only serve to numb the pain, they don't really help us heal" the underlying wounds.6 Over time, this reliance can contribute to the development of a "false self," an exterior persona that masks inner vulnerabilities and, in doing so, hinders the cultivation of genuine resilience.7
The powerful attraction of psychological crutches often resides in their capacity to deliver immediate relief from discomfort.6 This immediacy taps into a fundamental human inclination to avoid pain. The quick fix they offer is appealing precisely because it sidesteps the more arduous, yet ultimately more rewarding, work of confronting and addressing the root causes of emotional distress. However, it is this very mechanism of instant gratification that also renders these crutches potentially detrimental in the long run, as the avoidance of underlying issues perpetuates a cycle of dependency and prevents authentic healing and growth.
It is also apparent that many psychological crutches are not, in themselves, "bad" things. Activities like eating, engaging with social media, working, or forming relationships are neutral or even positive when pursued in moderation and with healthy motivations.5 They transform into unhealthy dependencies when they are used "exclusively and excessively to cope with challenges" or as a primary means to "avoid or escape stress".5 This suggests that the problem often lies not in the object or activity itself, but in the nature of one's relationship with it and the underlying intention driving its use. Consequently, a significant aspect of spiritual and emotional maturity involves cultivating a balanced and discerning relationship with the things of this world, characterized not necessarily by total abstention, but by a right ordering of dependencies and affections.
Furthermore, the recourse to psychological crutches frequently originates from a "lack of emotional tools" or from unhealed "emotional wounds".6 Individuals may turn to these external supports because they have not developed healthier, internal mechanisms for processing and managing challenging emotions, or because past traumas remain unaddressed. These underlying deficits create a vacuum that crutches readily fill. Therefore, effectively addressing the use of such crutches requires more than mere cessation of the behavior; it necessitates equipping individuals with robust emotional and spiritual tools and facilitating a journey of healing for past wounds. This reality has direct and significant implications for pastoral care, counseling, and discipleship within communities of faith.
B. Social Crutches: Fitting In, Fading Out, or Falling Short
The social realm, with its intricate web of relationships and expectations, presents its own unique set of pressures and anxieties. In response, individuals often develop "social crutches"—behaviors or props used to navigate social awkwardness, gain acceptance, signal unavailability, or avoid vulnerability. Common examples include the ubiquitous smartphone, often used to avoid eye contact, appear occupied, or manage moments of solitude in public spaces.6 Similarly, headphones can function as a non-verbal "do not disturb" sign, even if no audio is playing, and sunglasses may be worn to create a sense of distance or to feel less exposed.6 Even seemingly innocuous items like coffee cups, or particular styles of dress, can be employed as social crutches to project a desired image or to align with a particular social group.10
Beyond these individual props, broader social dynamics such as conformity and groupthink can also function as powerful social crutches. Groupthink describes the phenomenon where individuals modify their personal opinions to align with what they perceive to be the group consensus, often to maintain harmony, avoid dissent, or secure their place within the group.11 This can stifle critical thinking and lead to flawed collective decisions. For individuals who "need there to be absolute and certain truths" in their lives, the group's definition of "right" and "wrong" can offer a comforting, albeit potentially misleading, crutch.12 Conformity, a related concept, involves yielding to social pressure and adopting the behaviors or views of the majority, even when one privately disagrees.12 This serves as a crutch to avoid social isolation, ridicule, or conflict, but at the cost of authentic self-expression and independent judgment.
The concept of the "social model of disability" offers a wider lens through which to view societal crutches. This model posits that society itself can "disable" individuals not just through physical inaccessibility but also by erecting social barriers such as prejudice, discrimination, and negative stereotypes.13 From this perspective, societal structures, prevailing prejudices, or unrealistic cultural expectations can act as "crutches" that people are forced to rely on. For instance, a person with a non-visible disability might rely on appearing "normal" to avoid stigma, a taxing social crutch. Alternatively, these societal barriers can create the need for individuals to adopt personal crutches simply to navigate a social environment that is inherently "disabling" or unwelcoming. A society that heavily stigmatizes unemployment, for example, might lead individuals to cling desperately to unfulfilling or detrimental jobs as a social crutch to maintain a semblance of social standing.
A deeper examination reveals that social crutches often spring from the fundamental human need for belonging and acceptance.12 Yet, paradoxically, their overuse can lead to a forfeiture of the authentic self and result in superficial connections rather than genuine community. The very tools employed to connect or to mitigate social pain can, if leaned upon too heavily, culminate in a more profound form of isolation or a persistent sense of inauthenticity. When individuals constantly rely on these external props or conformist behaviors, they may miss opportunities for genuine self-expression and the vulnerability that is essential for forming deep, meaningful relationships.
Groupthink and conformity, when functioning as social crutches, highlight a significant tension between individual conscience or reason and the pressures of group cohesion. The "crutch" in these scenarios is effectively the abdication of personal responsibility for critical thought and moral judgment, exchanged for the perceived comfort or security offered by the group.11 This has substantial ethical implications, as history demonstrates that such dynamics can lead to collective wrongdoing when individuals fail to challenge a flawed or immoral group consensus, choosing instead the easier path of silent acquiescence.
The pervasiveness of certain social crutches, such as the near-constant use of smartphones in public spaces to avoid unstructured social interaction 10, may also indicate a broader societal trend. This widespread behavior could suggest a diminishing capacity for, or comfort with, spontaneous human connection and a growing aversion to moments of quiet solitude or unmediated presence with others. The "crutch" of the smartphone, while offering individual comfort and a shield against potential awkwardness, might subtly contribute to an erosion of the communal social fabric, weakening the unscripted, face-to-face interactions that historically have built community and fostered social skills.
C. Literary and Artistic Echoes: Crutches on Life's Stage
Literature and art serve as profound mirrors to the human condition, frequently employing physical objects and visible ailments to symbolize deeper, often invisible, truths about character and society. The crutch, in its tangible form, has proven to be a particularly potent symbol for artists and writers exploring themes of dependence, vulnerability, and internal conflict.
In Tennessee Williams' searing drama, "Cat on a Hot Tin Roof," the protagonist Brick Pollitt's crutch is far more than a mere stage prop required by his broken ankle. It functions as what disability theorist David T. Mitchell terms a "narrative prosthesis" 15—a physical marker that signifies a host of underlying issues. Brick's crutch becomes a potent symbol of his crippling dependency on alcohol, his profound inability to cope with the trauma surrounding his friend Skipper's death and his own repressed homosexuality, his pervasive nostalgia for a lost, idealized past, and his fractured sense of masculinity and sexual power.15
He is observed to wield the crutch almost as a weapon, particularly against his wife Margaret, mirroring the defensive and aggressive ways he uses alcohol to shield himself from emotional intimacy and painful truths.16 The crutch, therefore, is an external manifestation of his internal brokenness and his stubborn refusal to confront the complexities of his own heart and history.
Charles Dickens, in his timeless novella "A Christmas Carol," presents another iconic literary crutch through the character of Tiny Tim. Tim's "little crutch" and the "iron frame" supporting his limbs are immediate and poignant symbols of his physical vulnerability and the dire poverty that threatens his very existence.17
His crutch visually represents his dependency on his family, particularly his father Bob Cratchit, and by extension, it symbolizes the reliance of the impoverished on the compassion and generosity of the more fortunate members of society.17 Crucially, Tiny Tim's crutch, coupled with his unfailingly gentle and hopeful spirit, serves as a powerful catalyst for Ebenezer Scrooge's profound moral and spiritual transformation.18 This illustrates how perceived weakness, visibly embodied, can evoke deep empathy and inspire significant moral change in others.
The surrealist painter Salvador Dalí also incorporated crutches extensively into his artistic vocabulary. Dalí viewed the crutch as a "wooden support derived from Cartesian philosophy generally used to serve as support for the tenderness of soft structures".19 For him, the crutch was not necessarily a sign of infirmity in the conventional sense, but rather a symbol of essential support for the fragile, the malleable, the dreamlike, and the psychologically complex. It became a recurring motif in his paintings, propping up the often unsettling and "soft" realities he depicted, and he claimed the object gave him "confidence even arrogance".19
Beyond these specific examples, crutches in art and film can carry a broad range of symbolic meanings. They might represent "resilience and determination" in the face of adversity 20, or, conversely, they can point to deeper, often hidden, vulnerabilities, dependencies, and unresolved internal conflicts.21
A significant function of literary and artistic crutches is their capacity to render visible the invisible wounds and dependencies of a character. Brick Pollitt's physical injury and his reliance on a crutch force the audience to confront the internal struggles—his grief, his alcoholism, his sexual confusion—that might otherwise remain submerged or less impactful.15 The physical crutch thus acts as a tangible, observable representation of these intangible burdens, compelling them into the narrative's foreground and allowing for a deeper exploration of the character's psyche. The literary crutch, in this sense, is a device that translates internal psychological states into an external, symbolic reality.
Furthermore, the role of the crutch in literature can be transformative, not only for the character who physically relies on it but also for other characters within the narrative, and even for the audience or reader. Tiny Tim's crutch, and the vulnerability it signifies, is instrumental in melting Scrooge's frozen heart and setting him on a path of redemption.18 This suggests that the acknowledgment and even the display of weakness or need can, paradoxically, become a source of profound power or influence, capable of eliciting compassion and motivating change in others. This challenges the simplistic notion that crutches only signify powerlessness; they can also be instruments of profound interpersonal and moral impact.
The varied artistic interpretations of the crutch—from Williams' tragic and psychologically laden usage to Dalí's surreal and philosophical propping 15—demonstrate that it is a polyvalent symbol. Its meaning is not fixed but is heavily contingent upon the context in which it appears, the artist's intention, and the broader narrative or thematic concerns being explored. It is not merely what is being supported, but how and why that support is depicted, that ultimately defines the crutch's symbolic weight. This variability encourages a more nuanced understanding when considering the metaphorical crutches in human lives: one must examine the specific "soft structure" or "brokenness" a particular crutch is supporting to grasp its true significance.
III. The Theological Tension: Is Faith a Crutch?
One of the most persistent critiques leveled against religious belief is the assertion that faith, particularly Christian faith, serves as a "crutch" for those deemed emotionally or intellectually weak. Prominent figures have voiced this sentiment, with former Minnesota governor Jesse Ventura stating, "Organized religion is a sham and a crutch for weak-minded people who need strength in numbers" 22, and media mogul Ted Turner famously declaring, "Christianity is a religion for losers!".22 This perspective generally views believers as emotionally feeble individuals who require the solace of an imaginary support system to navigate the complexities and hardships of life.22 The underlying argument is often that if individuals possessed the inherent strength or intellectual fortitude to cope with life's challenges independently, they would not resort to belief in God.24
The biblical narrative, however, offers a profoundly different perspective on human need, divine support, and the nature of weakness. Scripture consistently affirms that humanity exists in a "fallen world," a world marked by sin, suffering, and brokenness.25 This inherent condition naturally creates a universal need for support and restoration. Indeed, a foundational theological assertion is that God designed humankind with an innate capacity and desire for a relationship with Him.22 Far from being an artificial construct, this longing for connection with the Divine is portrayed as integral to human nature.
Consequently, Scripture is replete with imagery depicting God as the ultimate sustainer, refuge, and source of strength. The prophet Isaiah records God's promise: "Do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with My righteous right hand" (Isaiah 41:10).27 The wisdom of Proverbs advises a posture of reliance: "Trust in the LORD with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He will make your paths straight" (Proverbs 3:5-6).27
Perhaps most counter-culturally, the Apostle Paul articulates a profound spiritual principle discovered through his own struggles: "But He said to me, 'My grace is sufficient for you, for My power is perfected in weakness.' Therefore I will boast all the more gladly in my weaknesses, so that the power of Christ may rest on me... For when I am weak, then I am strong" (2 Corinthians 12:9-10).27 This passage radically reframes weakness, not as a lamentable failing or a mark of inferiority, but as the very condition through which God's strength and grace are most powerfully and clearly manifested. From this viewpoint, Christianity is indeed "designed for the weak... built on the premise that no man measures up to God's standards".23
When considering whether faith is a "crutch," a nuanced response is required. Theologian Mary S. Hulst, addressing this very question, initially concedes a point: "Of course it is [a crutch]," she writes, for anyone experiencing a moment of weakness, struggle, or sorrow. In such times, knowing that there is a God who knows, cares, and watches over them can be an "incredible 'crutch,' an incredible support to lean on".28 It provides comfort and solace when human strength falters.28
However, Hulst quickly pivots, arguing that this simplistic view fails to acknowledge the profound challenges inherent in genuine faith. There are times, particularly in the face of deep suffering or inexplicable tragedy, when faith feels "less like a crutch we can lean on and more like a burden we bear".28 In such moments of acute crisis, when confronted with overwhelming loss or the apparent silence of God, "a crutch just won’t do it. In those seasons, our faith is about the cross".28
This distinction is crucial: the "cross" symbolizes not ease or comfort, but sacrifice, costly discipleship, and trust in God amidst profound mystery and pain. The ultimate reliance, then, is not on "faith" as an abstract concept, a humanly constructed religious system, or even a feeling of comfort, but directly and personally on God Himself. As Hulst concludes, "We don’t lean on a crutch. We don’t lean on our faith. We lean on our God".28
Furthermore, the argument that faith is merely a crutch because it provides comfort often commits what philosophers call the "genetic fallacy".24 This fallacy occurs when an idea is refuted or dismissed based on its origin or the motivation behind holding it, rather than on its own merits or truth claims. The fact that belief in God may bring comfort to some does not, in itself, prove that God is an illusion.24 One might also pose counter-questions to the skeptic: If humankind merely invented the concept of God for psychological comfort, why fabricate a God who is holy, just, and who makes moral demands that often run contrary to natural human desires and practices?22
Such a God would seem to be an unlikely candidate for a mere wish-fulfillment fantasy. Additionally, how does the "crutch" theory account for individuals who were initially hostile to religion, or who had no pre-existing desire for Christianity to be true, yet became believers after what they perceived to be an honest examination of evidence or a compelling personal experience, rather than out of a need for emotional support?22
The accusation that faith is a crutch frequently presupposes that true "strength" is synonymous with complete self-sufficiency—a notion that biblical theology directly challenges. The critic's definition of "weakness" (the need for external support) is, from a scriptural standpoint, simply an accurate description of the universal human condition in a fallen world. The Bible posits that authentic strength is found not in denying this need, but in acknowledging one's dependence on God.23 Thus, the very premise of the critique—that needing support is indicative of being a "loser" or "weak-minded"—is inverted by a theology that sees the humble admission of need as the essential first step toward accessing the true and inexhaustible strength found in God.
The distinction between faith as a crutch and faith as a cross, as articulated by Hulst 28, is pivotal. A crutch implies easing a burden, making the path smoother, or providing simple comfort. A cross, conversely, implies the shouldering of a burden, often involving suffering, sacrifice, and commitment to a purpose larger than oneself. This highlights that authentic faith is not invariably about immediate comfort or easy answers; it is often about steadfast commitment and trust, even when the path is arduous and costly. This suggests two potential modes or understandings of faith: one that primarily seeks immediate comfort and relief (which could become a "crutch" if it consistently avoids hard truths or the demands of discipleship), and another that embraces the call to costly discipleship, trusting in God's presence and purpose even through trials (the "cross"). A mature reliance on God encompasses both His profound comfort and His challenging call to endure and grow.
Moreover, the psychological argument that people invent God for comfort, as suggested by figures like Freud who saw the need for a Father God as an outworking of emotional neediness 22, can be critically examined. As philosopher Thomas Nagel, a self-professed atheist, candidly admitted, "It isn't just that I don't believe in God and naturally hope that I'm right in my belief. It's that I hope that there is no God! I don't want there to be a God; I don't want the universe to be like that”.22 This striking admission suggests that the desire not to have a God might itself function as a psychological crutch—a means to avoid moral accountability, to preserve an illusion of complete autonomy, or to maintain a worldview undisturbed by the implications of divine existence.
Thus, the "crutch" argument can potentially apply to unbelief as much as to belief, depending on the underlying motivations and desires at play.
Finally, if it is true, as Christian theology proposes, that God created human beings for a relationship with Himself 22—an idea echoing Augustine's famous dictum that "our hearts are restless until they find their rest in Thee"—then fulfilling this innate desire through faith is not akin to leaning on an artificial or illusory crutch. Rather, it is aligning oneself with one's created purpose and finding the intended support for the human spirit. To call faith in the true God a crutch in this context would be like asserting that food is a crutch for hunger; instead, it is the appropriate and necessary provision for a genuine need. The term "crutch" retains its pejorative connotation only when the support sought is illusory, misdirected, or ultimately unhelpful.
IV. From False Supports to True Strength: Finding Our Footing
The journey toward authentic spiritual and emotional health involves a courageous and honest self-examination of the supports upon which individuals lean. It requires the willingness to ask probing questions: "What do I turn to when life becomes difficult, when feelings of weakness, anxiety, or loneliness arise?" This introspection necessitates observing personal patterns of response, recognizing the recurring sequence of "difficult emotion → external resource → relief → repetition" 6, and identifying the specific "external resources" that have become habitual, yet perhaps unhelpful, crutches.
A crucial step in this process is learning to distinguish between healthy, life-giving support and unhealthy, stunting dependence.
Healthy supports, often characterized by interdependence, are those that empower, foster genuine growth, and lead to lasting relief and a sense of being recharged.5 They are sustainable over time and do not compromise an individual's overall wellness or personal boundaries.5 In the context of relationships, healthy dependency, or interdependence, involves a mutual give and take, where both parties offer and receive support, encouragement, and practical help. Such relationships tend to increase individuals' self-esteem, sense of mastery, and confidence, while promoting loving feelings, mutual respect, and emotional safety.29 In an interdependent dynamic, both individuals benefit from the connection and continue to grow, all while retaining their autonomy and distinct identities.30
Conversely, unhealthy crutches, which often manifest as codependence or maladaptive coping mechanisms, typically provide only short-term relief. They frequently lead to unhealthy cycles of dependence, enable the avoidance of root problems, and ultimately result in stagnation or even regression in personal development.5 In relationships, codependency is characterized by enmeshment, where individual identities become blurred, and one person's needs are often suppressed in an effort to "earn" love, acceptance, or validation from the other.29 Boundaries in such relationships are often poorly defined or non-existent, and genuine personal growth is stifled for one or both parties.30
The following table offers a comparative framework to help distinguish between these two forms of reliance:
Characteristic | Unhealthy Metaphorical Crutch | Healthy Support / Divine Reliance |
Primary Motivation | Avoid pain/discomfort, escape reality, seek quick relief 6 | Seek genuine healing, growth, connection, truth 5 |
Source of Relief | External, often temporary or superficial 5 | Internal (emotional tools 6) and/or Divine (God's presence) |
Outcome on Growth | Stagnation, limits autonomy, hinders resilience 6 | Fosters maturity, resilience, autonomy, self-esteem 5 |
Relation to Reality | Often involves denial, avoidance, or distortion 7 | Confronts reality, addresses root causes 5 |
Locus of Control | External (dependent on the crutch) 6 | Internal (self-efficacy) / Divine (trust in God's sovereignty) |
Nature of Dependence | Often excessive, exclusive, addictive 5 | Balanced, interdependent, chosen 29 |
Biblical Parallel | Leaning on "own understanding" (Prov 3:5 27), idols | Trusting in the Lord, leaning on God (Prov 3:5, Isa 41:10 27) |
Ultimately, the path from false supports to true strength leads to the divine invitation—the call to find ultimate and foundational support in God. This involves moving beyond temporary fixes and superficial comforts to the lasting security offered by the One who promises, "I will uphold you with My righteous right hand" (Isaiah 41:10).27 It means embracing human weakness not as a mark of failure, but as an invitation for God's power to be made perfect and manifest (2 Corinthians 12:9-10).27
It is often in the candid admission of personal inability that individuals become most open to receiving divine ability. Jesus extends this call: "Come to me, all you who are weary and burdened, and I will give you rest" (Matthew 11:28). This is not an invitation to a crutch for mere avoidance, but a summons to a transformative relationship that redefines and lightens burdens. The ultimate "support" is not a device fashioned by human hands or a habit formed over time, but the living, active, and upholding presence of God. While one source provides a prayer prompt, "Pray not for crutches but for [larger prayers]" 31, the aspirational sentiment often expressed is to pray not for crutches but for wings—to transcend mere hobbling and to soar with the strength that God provides.
The process of relinquishing unhealthy crutches can be arduous. It often involves a period of heightened vulnerability and discomfort as the familiar, albeit harmful, support is removed. This transitional phase, before true and healthier supports are fully embraced and integrated, can feel like a "dark night of the soul." During this critical stage, faith, perseverance, and often the support of a caring community are essential. The initial experience of facing raw emotions or unresolved problems without the accustomed crutch can feel worse before it begins to feel better, as new coping skills are learned or as reliance on God deepens. Pastoral support and understanding are particularly crucial during such transitions, acknowledging the pain involved while consistently encouraging trust in God's eventual and more profound healing.
Discovering true strength in reliance on God does not imply an absence of human need, but rather a right-ordering of needs and dependencies. It signifies a fundamental shift from depending on finite, often fallible or broken, human or material crutches to resting in the infinite, unfailing, and ever-present God. This redefines "independence" not as isolated self-sufficiency, but as freedom from false and enslaving dependencies, enabling individuals to live in right relationship with God and, consequently, with others.
Humans are created with inherent needs and a capacity for dependence 22; spiritual maturity is not about eradicating all dependence, but about directing that dependence toward the true and ultimate Source. This "God-dependence" then liberates individuals to engage with the world and with others, not from a place of desperate neediness or fear, but from a foundation of God-given security, love, and strength.
Furthermore, the development of healthy coping skills—such as journaling, prayer, seeking wise counsel, engaging in physical exercise, or making constructive plans 5—can be understood as part of God's gracious provision. These skills can be seen as "intermediate supports" that help bridge the gap from harmful crutches to a more direct and conscious reliance on Him. These are tools He provides for the journey of life, enabling individuals to manage stresses and challenges in ways that are constructive rather than destructive.
Such healthy mechanisms are not replacements for God, but rather God-given means to navigate life in a manner that allows individuals to better hear His voice and respond to His guidance, rather than being perpetually overwhelmed, numbed, or led astray by the allure of unhealthy crutches.
V. Conclusion: Walking in Newness of Life
The exploration of "crutches," both literal and metaphorical, reveals a universal aspect of the human condition: the experience of leaning. All individuals, at various points and in diverse ways, rely on supports to navigate the terrain of life. The critical question is not if one leans, but on what or, more profoundly, on Whom one leans. Does the chosen support lead to genuine healing, foster authentic growth, and cultivate lasting freedom? Or does it, conversely, keep one tethered to brokenness, mired in cycles of avoidance, and ultimately hinder the journey toward wholeness?
This calls for a courageous faith—a willingness to honestly examine personal dependencies and to consider discarding those crutches that impede true progress, even if they have become familiar and offer a semblance of safety. It requires an embrace of the vulnerability that inevitably accompanies the letting go of false supports, and a conscious, often challenging, step out in faith towards the true and living God. This is not a summons to a "crutch-less" life of idealized, perfect self-reliance—an illusion in itself—but rather an invitation to a life profoundly supported and sustained by the One whose "strength is made perfect in weakness".27
The promise inherent in this journey of faith is that of walking with God, learning to move forward in newness of life. This walk may involve moments of faltering, times of needing to be carried, but it is always undergirded by the invitation to lean upon the Everlasting Arms. The ultimate goal, then, is not merely the discarding of inadequate crutches, but the gaining of spiritual "wings"—the experience of freedom, resilience, and strength that flows from being upheld and empowered by God Himself. True and lasting healing, authentic wholeness, is discovered not in the denial or absence of need, but in the secure and transformative presence of the true Provider.
One might observe that the most pervasive and perhaps most deceptive "crutch" humanity attempts to employ is that of self-reliance apart from God. The entire preceding discourse, in a sense, works to deconstruct this ultimate crutch by demonstrating its inherent inadequacy in the face of life's deep psychological, social, and existential challenges. The biblical narrative suggests that this drive for absolute self-sufficiency is an echo of the primordial temptation to be "like God" (Genesis 3), an illusion of autonomy that stands at the root of human brokenness.
Therefore, the call to lean wholly on God is, at its core, an invitation to abandon this fundamental and often prideful crutch of self-reliance.
The journey of sanctification, the lifelong process of being conformed to the image of Christ, can be viewed as a continual practice of identifying and surrendering these self-made crutches. This is not typically a one-time decision but an ongoing "walking out" of faith, replacing ingrained patterns of misdirected dependence with an ever-deepening reliance on God's grace, wisdom, and guidance. This dynamic process requires ongoing discernment, a willingness to repent when false supports are recognized, and a consistent reliance on the Holy Spirit for transformation.
Finally, the community of faith—the Church—is called to be a unique environment of healthy support. It is intended to model true interdependence 29, where members bear one another's burdens in love (Galatians 6:2) 22 and collectively help individuals transition from harmful personal crutches to a robust reliance on Christ. However, any human institution, including the Church, can inadvertently become another form of unhealthy social or emotional crutch if it fosters undue dependence on its structures, programs, or personalities, rather than pointing consistently to Christ as the ultimate foundation.
The Church must therefore consciously cultivate an atmosphere of authentic spiritual support that equips individuals for their own "walk" with God, empowering them to draw strength directly from Him, rather than fostering a perpetual state of being "leaned upon" in a way that might stifle their direct, personal, and maturing relationship with their Creator and Redeemer.
A prayer for those who seek this path might be for wisdom to discern the crutches they employ, for courage to release those that bring harm or hinder growth, and for abundant grace to lean wholly and confidently on God. May all who embark on this journey find themselves walking in the newness of life, securely supported by God's unfailing love and inexhaustible strength.
