Monday, July 31, 2017
I am most impressed with the durability of actual pleasures. What I mean is real pleasure rooted in the good creation God made and utilized in an upright way. This is a new experience for me as I have been so accustomed to running, in so many different ways, from the inherent difficulties in life. I found that I could not take pleasure in things or even in you, my God. Anxiety and fear drove me constantly to the point that I did not stop to look at a beautiful sunset, or sit quietly enjoying a cup of tea or enjoy listening to my wife tell me about the day. I was too driven and busy to do “important” things to waste my time.
I have long found a refuge of sorts in rational thought and reflection. This is why I have read so much over the years. But now the experience of reading and critical reflection is somehow different and my ability to enjoy the normal process of rational thought is enhanced. And with that also to enjoy seeing the beauty of the natural world and consciously do routine tasks with a sense of dignity.
Are not our activities layered with a subtle complexity of form and wisdom that, if we seek to understand them, make them interesting in and of themselves? How is that I can read and comprehend the text of a good book? How does the act of reading words on the page translate into comprehension and insight and even move me to think or act differently? Why is it that when I exercise my body working outside at my home or helping someone move (or whatever else) that I feel so good even while I am physically worn?
Is it not the curse of sin-infested human life that people cannot appreciate the incredible beauty and simplicity of true pleasure? This problem is endemic to modern culture and people have articulated this in literature and poetry and everyday conversation. We call this being “bored.” The answer to this is more than shifting to a new intellectual paradigm (world-view); it requires much more than that—one’s mind must be cleansed from the perversity of sin and one must want to learn to utterly depend upon the Lord Jesus to energize one’s whole self. Then one can perceive clearly (and with increasingly greater acuteness) what is true, virtuous and beautiful. This is what you have done in me, my Lord!
Paul was certainly right and spoke with great insight when he cut through the perspectives of the fleshly minded:
“To the pure all things are pure, but to the corrupt and unbelieving nothing is pure. Their very minds and consciences are corrupted. They profess to know God, but they deny him by their actions. They are detestable, disobedient, unfit for any good work.” (Titus 1:15-16, NRSV)
Everything in life can have its proper place when you are given your rightful place of rule. You declared (you still do declare) that the Kingdom is near—repent! Yes, Lord, you seek your rightful position to fill up our whole selves and thus give all our lives meaning.
This is the key to getting into that position of inner victory and then as the result to be able to take joy in pure pleasure—real created pleasure and not the synthetically designed means we have devised to escape from relationship with the living God, from hardship and intimacy and service with other people. This is the utilization of things as tools for good, to respect and love people and not abuse them for one’s selfish ends; to give due credit and honor to God for having built into oneself and life on earth means of enjoyment appropriate to the transience of our short time on earth and thus not use anything or anyone as a means in and of itself. (1 Corinthians 7:29-31)
The cry of the psalmists to God is often that the wicked will end up the one’s ashamed and disappointed—for they have rejected the reign and authority of God’s good rule over them and then in in turn have persecuted those who do have faith in the living God. But the righteous persons know that there is a better portion to be found in the God of Israel. Thanks and praise be to God that he is a refuge and that he has prepared for his own good things to enjoy because they trust in him rather than foolishly embrace idolatry.
“You will make known to me the path of life; in Your presence is fullness of joy; in Your right hand there are pleasures forever.” (Psalm 16:11, NASBU) This is the cry of one who knows that all true pleasure comes from the living God as a gift and can only be experienced in fullness in him. And this has become my cry to you, my faithful Father. For you have love me with an everlasting love!
Wednesday, May 31, 2017
Many years ago, when I was a student leader with InterVarsity Christian Fellowship, at the University of Arizona, I was given an opportunity to speak to the group. This occasion was for our weekly meeting which met on the campus on a weeknight. I was both excited and frankly scared at this prospect. And this trepidation was not merely the usual nervous anticipation that is normal before doing public speaking. Rather, I was nervous because of prospect of talking about the topic that had prominently come to mind: Abiding in Christ.
I had by that time been studying Scripture for some years and in my own estimation I was knowledgeable about the content of Scripture. I also had an inclination that this was a very important topic to address—for multiple reasons. But when it came time to get up there and speak that night, even though I followed through presenting the content of my prepared notes on John 15, I felt as though I had actually not understood what I had set out teach my peers about “abiding in Christ.” I sensed that whatever I had said it had not really done justice to the depth of meaning of the Lord’s teaching and that the reason my words fell so far short was because I lacked in my own experience knowledge of how to abide in Christ.
What I recognize now, having studied, lived and reflected upon my own life with much more honest self-awareness, is that to abide in Christ requires one to practice faith fully and to be willing to obey him. Any carefully reader of these recorded words of the Lord in John 14-17 can easily find this statement confirmed in the actual words of the text. I had read them too but I had not acted upon them in many respects, even as I was serving within a Christian student group. Thus the full truth and power of spiritual life they describe and give guidance for receiving was not of much practical use for me. They were beautiful words that sounded in my mind too lofty and beyond me to experience. Yet, there I was standing before my fellow undergraduate college peers attempting to tell them how to abide in Christ!
Some years later, having read some of the writings of Andrew Murray, I began to get a better appreciation for what it requires to abide in Christ. I have yet to find a Christian writer who has been able to describe and give such helpful concrete teaching about abiding in Christ. In Abide in Christ, Murray notes this:
“They [the twelve disciples] doubtless have many questions to ask as to what that abiding in Him and His love is. He anticipates and meets their wishes, and gives them His OWN LIFE as the best exposition of His command. As example and rule for their abiding in His love, they have to look to His abiding in the Father’s love. In the light of His union with the Father, their union with Him will become clear. His life in the Father is the law of their life in Him.” (Andrew Murray, Abide in Christ, Twenty-Third Day, p.129; cited from The Andrew Murray Collection [Barbour]. Note: Capitalized words and italics in original.)
Murray’s clarification of this point is, of course, entirely correct. Yet this truth is also overlooked by so many Christians! Why is this? Perhaps we could lay responsibility at the feet of the pastors and teachers who do not explicitly teach the plain meaning of the Lord’s words from John’s gospel. I do think that this may indeed explain some of the phenomena but not all of it. For how many Christian people are there, who have had the opportunity to consistently read, study and hear the Scriptures taught accurately, yet still do not understand with their hearts the existential meaning of abiding? Far too many.
I think that the main reason more of those who profess faith in the Lord do not abide in him is because it defies what they think to be possible. Their conception of God, of faith and of actually relating to God does not allow for this kind of spiritual union. This is despite the fact that so many contemporary Christian people have heard teaching and preaching on the grace of God. But this resistance to and confusion about abiding in Christ is not rooted in intellectual knowledge but rather in a person’s willingness to submit to the deep and ongoing work of the Spirit within.
“We are naturally so prone to ground our salvation on our own works that, if we cannot make them procuring conditions and causes of our salvation by Christ, yet we shall endeavor at least to make them necessary preparatives to fit us for receiving Christ and His salvation by faith. And men are easily persuaded that this is not at all contrary to salvation by free grace, because all that is in this way ascribed to our works, or good qualifications, is only, ‘That they put us in a fit posture to receive a free gift. . . .” (Walter Marshall, The Gospel Mystery of Sanctification [Fig Press:2012], p.102)
The radical nature of the invitation to become a learner of the Lord Jesus is simply too much for many people. They seek to fit him and his teaching into their preconceived notions of spirituality. And those notions do not include intimate abiding; raw faith which requires one to trust the Lord for everything in life and to lean into him to receive everything from him. I think that this was the Lord’s point when he provoked his disciples by telling them that they had to eat his flesh and drink his blood (see John 6:35, 47-58).
In the Lord Jesus we encounter God himself. And as all who come to meet God in Christ discover, no one can control or manipulate the living God. He is free to love and bestow grace and be merciful. And thus he is also able to be the most perfect Judge of all people because he knows people’s hearts and how they have responded to God’s love and mercy. It is far better to take the risk of raw faith in the Son of God and surrender all preconceived notions one holds about God. That is to say, to be genuinely open to learning the truth and putting into practice.
Thursday, April 27, 2017
The Lord of heaven and earth tests people to see if they have faith. This is one of the most obvious conclusions to draw from the biblical narratives. This testimony stands in sharp contrast to the remarkably strange notion we modern people have that somehow “good” people should be exempt from suffering and hardship. Perhaps this is a symptom of the advanced state of denial of reality within the minds of Americans or perhaps a demonstration of the sense of entitlement we Americans tend to have. I am not sure but I do know that it is a pervasive attitude.
This tension between my stubborn will to make life conform to what I imagine to be good (that is, most convenient for me) and the actual constraints which physical needs, responsibilities and my own limitations place upon me was vividly illustrated to me recently. I got into a minor car accident. Thank God no one was injured. However, two things stood out in my mind about this incident—one was that I was at fault and two was that the car was deemed “totaled” as a result of the damage. So I no longer have a car—one that was reliable, useful and that I liked to drive.
I do realize that this is a silly example of hardship when compared with the horrendous suffering other people endure every day around the world. But I am not citing it because it is an especially terrible incident. If anything this circumstance should be classified as an annoyance for me—for I have the benefit of car insurance which will cover the costs associated with this incident. What I am more interested in—and I think God is focused upon—is how this incident tests my faith. How will I respond to this loss of “my car”? Will I be grateful to God through this circumstance? Or will I grumble and wine about losing an automobile which I had come to like? Will I see the hand of God in this life experience and turn to trust him in all things?
As I so often find, William Gurnall’s insights are so poignant. And in this matter of the value of faith he has articulated the main point I am writing about quite well.
“Afflictions are a spade which God uses to dig into His people’s hears to find the gold of faith. Not that He does not seek out the other graces also, but faith is the most precious of them all. Even when God delays and seems to withdraw His hand before coming with the mercy He promises, it is so that He can explore our faith.” (William Gurnall, The Christian in Complete Armour, Vol. 3 [Banner of Truth Trust], p.34.)
This notion that God desires to explore human faith and that he values it more than any of his other gifts of grace is surprising for me. Yet I think this rings true. For what more is there in this life to sustain us but faith? Did not John the apostle affirm the value of faith?
“For the love of God is this, that we obey his commandments. And his commandments are not burdensome, for whatever is born of God conquers the world. And this is the victory that conquers the world, our faith. Who is it that conquers the world but the one who believes that Jesus is the Son of God?” (1 John 5:3-5, NRSV)
Is it not striking that it is not love but faith that “conquers the world”? Obviously faith is not unrelated to love in John’s mind, for he makes mention of love and faith together as he elaborates on the position and disposition of the believer as he or she lives in this world. While love characterizes one’s relationship to God and his commandments it is by means of faith that one conquers the world. And I notice as well that it is not the exercise of faith that conquers but it is that we have faith in Jesus Christ our Lord. That is, it is the faith of believers in a world hostile or indifferent (they are similar) to God that constitutes victory over the pervasive worldly system which is opposed to God’s rule in his own creation.
One of the most common objections to Christian faith is the fact of hardship and suffering that people find that they must endure. I understand this question because I have asked this myself but at this point in my journey of faith I am more likely to ask God, “What do you want to do with this difficulty?” For that is far more important than any other consideration; suffering and difficulty in life are inevitable and God utilizes them to test and refine faith. Or as Gurnall puts it, to “explore our faith.”
The Lord himself was tested by what he suffered. His suffering effectively brought out his characteristic holiness, integrity and love. How he responded to what is for us unimaginable suffering revealed his character and the divine power at work through his purified humanity. Now how much more about us, in our weakness and corruption due to sin, will be exposed to drive us to practice faith and show the power and love of God to others?God values our faith because it reveals who we are—our intentions, our motives, our desires. In his grace the Holy Spirit opens our eyes to see ourselves as we are so we will turn to press into the Lord Jesus and ask him to transform us day by day. This knowledge gives enlightenment by which we see how lacking we are in faith but also how readily God is to strengthen and grow our faith. It is those who refuse to grow up and let the Holy Spirit do his creative work in the inner person that will (in the end) discover that they did not have faith in God but in themselves. And that kind of faith is of no value to God or the person who made such a profession.
Friday, March 31, 2017
It is remarkable how easily I miss the profound and important truth that the Lord taught—even after much study. Perhaps this is simply my inattention (probably so) or perhaps my unwillingness to “pay close to” what I hear the Lord Jesus say (Mark 4:24). Regardless, the most excellent Shepard is kind and patient with us. Is it no wonder that he had to reprove his twelve disciples repeatedly for be so dull of mind? What an extraordinarily powerful act of God it is to awaken us to pay attention to his word, to actually heed the Gospel message and then for God the Spirit to grow the “seed” of truth up so that human beings can be transformed spiritually!
I have been very familiar with the Lord’s parable which is generally called the “parable of the sower” (Mark 4:1-9) and have overlooked another in that same section of Mark—that of the “growth of the seed.” This realization came to me as I read a book which cites and attempts to elaborate on the meaning and significance of this parable of the growing seed (Mark 4:26-29). The book is: I Once Was Lost: What Postmodern Skeptics Taught Us About Their Path to Jesus, by Don Everts and Doug Schaupp (IVP:2008).
While this book is not primarily about the parable itself the authors propose a grid for understanding and applying the truth that particular parable conveys. I came away from that reading with a startling and refreshing perspective on the meaning of the process of spiritual awakening and growth in the human soul. I recommend the book as a tool for understanding how to gauge what is happening in the lives of those who are being drawn into the Kingdom—those we pray for and seek for ways to bear witness to. These reflections are partially in response to the book and the parable.
In Mark, after the Lord explains his most well know parable (Mark 4:1-20) about the different soils, there is an additional parable which follows. This is the parable about the process of growth of the “seed” of the Kingdom of God (Mark 4:26-29). There are five distinct phases that occur as the seed is imbedded into the soil (the human soul).
“He also said, ‘This is what the kingdom of God is like. A man scatters seed on the land. Night and day, while he sleeps, when he is awake, the seed is sprouting and growing; how, he does not know. Of its own accord the land produces first the shoot, then the ear, then the full grain in the ear. And when the crop is ready, at once he starts to reap because the harvest has come.’” (Mark 4:26-29, New Jerusalem Bible)
First, there is the planting of the seed itself (v.26). This would be obvious—the hearing of the Gospel and the “seed” of truth about God’s salvation is the landing of the seed in a person’s soul. This “planting” of the seed of the word occurs in relationship with a disciple of the Lord. All communication of the Gospel is mediated through persons to other persons. A relationship is established between the believer and the person who has not yet come to believe in the Lord.
Second, there is the beginning of the process of growth of the seed as it begins to come out of the soil. That is, it sprouts and begins to grow up (v.28). This is surely the development of faith in its beginning stages. That beginning stage is curiosity about the Lord Jesus and the Kingdom of God. This is not yet seeking after God to know the truth—that is a later stage in the process. This comes about because the seed of the truth was planted through a trusting relationship with someone who is the Lord’s disciple.
Third, there is further internal change in the person. This is the “ear” and represents a recognition and willingness to change some specific area of one’s life. This is not yet conversion nor is it seeking after God yet. Rather, it is the expression of the Holy Spirit’s work of illumination and conviction about a particular aspect of the person’s life that is not right. And further, it is the stirring of the conviction that he or she must do something to change.
Fourth, there is the “full grain in the ear.” (v.28) This is now the point when that conviction about the need to change takes on an urgency which, under the Spirit’s work, becomes a pursuit of truth and answers. This is a critical time because the enemy will be at work to counter this pursuit of God and truth. And thus it is therefore especially a time when we need to intercede for our friends and family who are under this inner compulsion to find answers from God.
Fifth, there is the full growth of the seed and the harvesting of it (v.29). This is what we could call “conversion” or entry into the Kingdom of God. This is when it is ripe for harvesting.
What usually happens is that those who care enough to pray and be a witness in word and action to people about the Lord do not discern where others are at in this process. Perhaps we confuse someone’s curiosity as readiness for seeking or conversion. If we do so then we may miss taking steps necessary for the further growth of the seed at that stage. What my friend needs is to have his questions answered by someone he trusts. That is my witness at that point. I love him and respectfully seek to clarify the answers he seeks—what he is asking and not those I think he should be asking!
I think that so often we have no idea “where” people are at in this conversion process which this parable speaks about. And further we do not appreciate that our witness in a trusting relationship is vital to help foster the growth of the seed. While we do not know how this growth process happens (v.27) we can see evidence of it and we can become detrimental to that process if we are not wise and speak and act in accord with the leading of the Spirit.
God’s work is to energize the seed of the Gospel in people while we faithfully speak of it and demonstrate it with our lives. Our lives make it attractive or give the enemies lies credence for those not in the Kingdom. God’s purpose is for his disciples to walk alongside people as he works by his Spirit to lead them to the truth about the Son of God and spiritual life in the Kingdom of God.
Tuesday, February 21, 2017
At my home in the backyard we had a tree that we had severely trimmed back a couple years ago. A couple months ago my wife and I decided that it was necessary to cut this tree down to a stump. This was quite fun for me because we rented a chain saw and I got to cut it down. We thought that would be the end of our project with this tree. However, we have discovered that the roots are alive and are seeking to grow back—both on the stump itself and as far away as 6 feet from the stump.
So based upon advice we received we are now trying to kill the roots of this tree before it damages the brick patio in the yard or the foundation of the house. This is indeed an interesting problem to have! In its natural ordered state, as designed by God, this tree will expand from the roots in order to reproduce itself. This action is built into the nature of the tree as organic life. And so the only way to prevent that new rebounding growth is to kill the tree at the roots.
We who believe on the Lord Jesus, sooner or later, come to a point of self-awareness in which we recognize that the life of the flesh (or as Paul also calls it, the “old person” or “old self”) is still very much alive and that it can grow back into prominence within us. Even after many years of dedicated service to God the “flesh” (Greek: sarx) can assert itself if we chose to feed into it by not daily living by faith in the Lord Jesus. It seems to me that this observation from our experience is plainly illustrated in Paul’s contrast between the “deeds of the flesh” and the “fruit [singular] of the Spirit” and his exhortation to “sow to the Spirit.” (see Galatians 5 & 6)
This point of life experience parallels the explicit teaching of the apostle Paul and gives me further confirmation of what I was taught as a kid—that the Scripture is completely trustworthy and it is wise to heed what it says. For example, Paul argues that the “flesh” (sarx) manipulates the demands of the law of God and thus retains a state of lawlessness by asserting itself as an adequate source for the individual to act to please God. Thus even as a person comes to understand what God’s word affirms and what God has declared regarding what he wants for an individual, it is possible for him or her to become deluded into thinking that God’s good will can be accomplished through “works.” For what is not seen (or intentionally ignored?) is the stubborn inclination of the heart to turn toward spiritual darkness.
Such has been the case for me and I have observed it in many others around me. And the greatest irony is that there are at least several different ways that one can be deceived into maintaining this lie! I suggest the following as some examples.
One is to simply define God’s standard (and thus sin) in a way that is primarily based on formal behavior that can be mastered through discipline. The Pharisees of the Lord’s day (and those around today) would fit this pattern. This form of spiritual delusion will always be exposed because these persons will show evidence of arrogance (usually by being unteachable) and be quite ready to condemn other people who do not conform to their understanding of faith and practice of piety. The believers in Corinth fit this pattern well (see 1 Corinthians 1-4).
Another is to hold onto moral standards that are more or less rigorous but inconsistent; that is, we adopt high moral standards for most of our behavior and morality but make exceptions for certain kinds of behaviors that we want to retain. This starts with “bending” of God’s standards to fit one’s selfish desires, adding a veneer of piety, and expecting God not to notice–and even give his blessing! This effectively divides up into sections the lifestyle and personality of a person who lives this way. If this is maintained long enough the inner self will become divided against itself and these “two spheres” of thought and action will act independently of each other; as though there were two persons living in the same body and manifesting different kind of behavior. At this stage the choice to live a double life (retaining a selective affirmation of faith on the one hand while retaining some pattern of sin on the other) will result in spiritual death unless that person confesses sin to other believers and seeks the Lord’s supernatural healing (James 5).
I am convinced that what I described in the paragraph above is the internal route by which the devil leads people into heretical teaching and confirms a multitude of different manifestations of perversity. Paul confronted this perverse mindset among the believers in Corinth (see 1 Corinthians 5-6). Also, the apostle John warned against deception in regard to sin and specifically states that the denial of sin is the hallmark of not knowing (and thus not practicing) the truth (1 John 1:8). He also warns against equivocating the life of the flesh and that of God revealed in Christ.
“Love not the world, nor the things in the world. If anyone loves the world, there is no love in him for the Father. For all that is in the world—the desire of the flesh, the desire of the eyes, the show and pride of life—comes not from the Father, but from the world. And the world, with its desire, is passing away, but he who does God’s will continues for ever.” (1 John 2:15-17, New Testament in Modern Speech, Weymouth)
If what I have written is sound and my comments upon Scripture consistent with the integrity of biblical teaching, then I am left with this question: How can I escape from this pattern of living out of the “flesh”? For I cannot escape this anymore than I can escape out of my own body! For the “flesh”, as Paul uses the term, is rooted in me, in my soul and body. The inclination to sin so deeply rooted that only death and resurrection of the body will finally kill it off.
Yet this is not the end of the story, for participation in the death and resurrection of Christ begins now in this life. Is this not where wisdom begins to teach me when I am ready to listen to her instruction about the Lord? Yes, for in God’s wisdom he identified the only way out of the fleshly life—to not be dominated by the thought patterns and behavior characteristic of our bent human nature.
The sacrifice of the Son and his being resurrected from death is the pattern to put into practice in every aspect of life and thought. This sounds great if by this I only imagine that I get to reap the prosperity (in every sense) that can come from God’s life in us. But what of the suffering in the body or periods of apparent dryness of soul? The surpassing value of suffering, hardship and difficulties because of one’s faith is what Paul had to commend to the Corinthian believers.
C.S. Lewis, in his uniquely brilliant way, speaks to how God deals with us in order to move us from carnal religiosity to true spirituality. (Remember that Lewis is expressing truth from the perspective of demons.)
“You must have often wondered why the Enemy does not make more use of His power to be sensibly present to human souls in any degree He chooses and at any moment. But you now see that the Irresistible and the Indisputable are the two weapons which the very nature of His scheme forbids Him to use. Merely to override a human will (as His felt presence in any but the faintest and most mitigated degree would certainly do) would be for Him useless. He cannot ravish. He can only woo. For His ignoble idea is to eat the cake and have it; the creatures are to be one with Him, but yet themselves; merely to cancel them, or assimilate them, will not serve. He is prepared to do a little overriding at the beginning. He will set them off with communications of His presence which, though faint, seem great to them, with emotional sweetness, and easy conquest over temptation. But He never allows this state of affairs to last long. Sooner or later He withdraws, if not in fact, at least from their conscious experience, all those supports and incentives. He leaves the creature to stand up on its own legs—to carry out from the will alone duties which have lost all relish. It is during such trough periods, much more than during the peak periods, that it is growing into the sort of creature He wants it to be. Hence the prayers offered in the state of dryness are those which please Him best.” (C.S. Lewis, The Screwtape Letters [HarperOne:1996], pp.39-40)
The aim of the demons’ attempts to accuse and deceive is to get us to turn off the narrow path of obedience to God the Father and faith in the Son of God and submission to the Holy Spirit. The Lord Jesus wants us to freely embrace his way—the way of death, denial of the “old self”—so we can be filled with the divine life. Carnal persons may be impressed by the nobility of the Lord’s teaching or perhaps his heroic love and self-sacrifice—particularly if they can benefit somehow from it without causing too much inconvenience for them. And this is fine for the demons as it serves their purposes. Yet this will only lead someone into complacency and false assurance; the truth about one’s soul will obscured in the darkness.
Those who remain disciples of the Lord are those who endure and learn to love God in hardship (of all sorts). They learn that it is extremely valuable as a tool in God’s hand and come to not resent the fact that God uses hardship. For they want to strip away the thoughts and behaviors of the flesh which they had learned were acceptable and loved to do. The carnal person cannot and will not do this; for sin and preservation of creature comforts remains very precious. Only the person who will lose his or her life can discover true spiritual life.
Tuesday, January 31, 2017
Have you ever wondered why there is such fierce opposition to those who love and serve God? The Scriptures speak of this fact frequently. And my experience, and that of many others I know, confirms it. This is why the writers of Scripture call that powerful spirit the devil (“tempter”) and satan (“accuser”).
I have been reading again C.S. Lewis’ book, The Screwtape Letters. I had forgotten just how brilliant and insightful this book is. Lewis makes the following series of observations about the motives and goals of the demons and of the living God (representing the perspective of the demons).
“To us [demons] a human is primarily food; our aim is the absorption of its will into ours, the increase of our own area of selfhood at its expense. But the obedience which the Enemy demands of men is quite a different thing. One must face the fact that all the talk about His love for men, and His service being perfect freedom, is not (as one would gladly believe) mere propaganda, but an appalling truth. He really does want to fill the universe with a lot of loathsome little replicas of Himself—creatures whose life, on its miniature scale, will be qualitatively like His own, not because He has absorbed them but because their wills freely conform to His. We want cattle who can finally become food; He wants servants who can finally become sons. We want to suck in, He wants to give out. We are empty and would be filled; He is full and flows over. Our war aim is a world in which Our Father Below has drawn all other beings into himself: the Enemy wants a world full of beings united to Him but still distinct.” (C.S. Lewis, The Screwtape Letters [HarperOne: 1996], pp.38-39; italics in original)
This paragraph holds a wealth of insight. The primary word that comes to me as I have reflected on this is “envy.” The demons are envious and they do not understand (indeed they cannot accept) what they know to be true about the Creator’s purpose and intentions for us human creatures.
I obviously have no idea what it is like to be an angelic being but it seems reasonable to me to conclude a few points. One, if the general notion is true that angelic creatures are intelligent and they can (and have made) choices of allegiance to either God or satan then some decision-making process is behind this undying hatred of the demons for us humans. Before satan revolted in rebellion with God and took one-third of the angelic being to his side to go to war with God he must have thought and devised a reason for this.
This is where Lewis’ speculation becomes quite helpful. Yes, I know that he is merely making his best (well informed) assessment of the aim and motives of the demons but this makes a great deal of sense. Further, I think Lewis observations certainly do line up with the general picture that Scripture gives of the demons and of Satan. Thanks be to God our Lord Jesus overcame them all by giving himself on the cross! (see Colossians 2:15)
Friday, December 30, 2016
Perhaps one of the most unpopular spiritual teachings in the world is the depravity of human nature. Not only do secular people reject it but even many devoutly religious persons categorically deny it. I would suggest that this both naïve and unwise.
For example, those who affirm that everyone makes it to the eternal heavenly state, regardless of whether or what was believed and done in this life (“universalism”). These people have to affirm that human beings are not depraved by nature—otherwise they must embrace some version for how God saves people from themselves. There are many today who affirm this and categorically reject the notion that anyone would be eternally lost because of his or her sin.
I respect such persons for their consistency. But to maintain “universalism” one must simultaneously reject human depravity. The evidence for depravity of human nature is overwhelming. The only way around it, as far as I can see, is to redefine evil in psychological terms and classify every problem of human behavior as pathology or mental illness.
Part of the reason why people shy from affirming human depravity has to do with the exclusively negative meaning of the term. People do not want to think of themselves as inherently evil and certainly want to think the best of others. This makes sense and is in a way sensible. For who wants to assume that the person who just served me a cup of coffee is perverse and intends to use others for evil purposes? And as the saying goes, “Aren’t most people basically decent and wish the best for themselves and others?”
I grant that this objection does have some force and my assertion that human beings are depraved does not require anyone to deny the obvious: People generally do not want to intentionally inflict harm on their neighbors. Some do to be sure—Jihadi terrorists, murderers, those who have embraced sexual perversions that involve others persons, government leaders who terrorize their people as a matter of policy. There is a process of moral degeneration and demonic deception that is inherent in the human embrace of such evils.
The simple dodge for admitting to depravity is this: I am not like “those people who do (you fill in blank).” The flaw of this objection is that human depravity is not limited to instances of one person intentionally harming another person for the thrill of inflicting harm or behaviors that top most people’s for reprehensible actions. We can all think of and name many instances of specific persons or whole groups who have systematically ridiculed (dehumanized), physically harmed and even tried to kill others simply because of who those persons where or the group was. In the case of groups we call this discrimination, persecution and genocide. In the case of individuals we call this insults, violence and murder.
The modern attempts to explain why one person would hate another person usually focuses on psychological problems, mental disorders and sociological conditions. These certainly are legitimate factors in many cases. However, rather than disproving that humans are depraved they tend to confirm the profoundly broken condition of human nature (which depravity is one expression of). For even the “best” of us when we are honest must admit that we could do harm to others—even if our only motive was to be self-serving and to get something we want.
The Lord’s teaching in Matthew 5, when taken seriously, erodes away all the excuses and self-justifications we can invent to help us think our behavior, thoughts and motives are right. So long as we are ignorant of the God’s highest standards of righteousness or we have found creative ways to dumb down the application of those standards then the illusion of our basic goodness can remain. Thanks be to God that that Holy Spirit does not allow us to live in illusion forever.
This is the truth: We human beings are depraved. Relationships with others are severed, resentment and bitterness grow in us to feed bigotry and anger which builds to rage; dishonesty characterizes our responses to others and we refuse to squarely take responsibility for our own choices and behavior. When faced with the existential truth about our true motives and the consequences of our actions we instinctively avoid responsibility and try to blame others; more than that we invent and insist upon absurd reasons for why others are to blame for all our problems. We may even lash out at others with words or violence or turn on ourselves to invest our energy in self-destructive behaviors. And all this is the expression of the human heart (see Matthew 15:1-20) The real question is what can be done for us to change us?
The general answer given by the major philosophic and religious groups comes down to this: Get educated in God’s way (or the “spiritual path to enlightenment”) and learn to be self-disciplined and commit to a group of devoted followers under the teaching of a teacher, guru, or organization. For those who are honest with themselves this search ends in the awareness of one thing—I cannot keep my own high ideals of being a spiritual person and to do good. The answer most give to this dose of reality is usually to try harder to improve oneself (utilizing whatever practices are deemed necessary or useful) and to redefine downwards the stated goal for spiritual enlightenment.
What I would assert is that believing in human depravity is good news. For one need not pretend any longer that the high standards of practicing integrity of goodness and upright behavior is within reach. I cannot attain to my highest and best aspirations to be a good human being with the resources and power of my human nature and intellect.
The truth that I (or we) need another to enlighten, empower and transform us will either bring offense or bring gratefulness from within. These are the two basic responses to what the Gospel promises. This is why the Lord Jesus will be ultimately repudiated by some or eagerly loved by others. There can be no middle ground on this matter. If anyone thinks so it is either because that person has already decided to ignore what the Lord said (and mold some other more convenient image of him) or is ignorant of the Lord’s teaching.
Yes, we are depraved. We express that basic depravity differently, based on multiple factors. But depravity is a fact of life for us human beings. The question is how will that be explained and how will it be remedied. Any other line of reasoning misses or dismisses the first point of enlightenment under the Holy Spirit’s influence in the human heart. And all sociologically informed remedies for societal reform will falter if human depravity is not considered; for the very people who are reforming are themselves in need of inner change. Theology has consequences that impact far more than an individuals’ doctrinal affirmations and behavior. For human behavior has profound effects on the multiple networks of relationships and social development that we call “civilization.”