Archive for November, 2011
I have received a bit of criticism for my constant claim that obedience is the defining factor of the Christian life (e.g.), with most of critiques rooted in the belief that we are to instead focus on “sacrifice” or “love” (as if obedience to God would not involve either).
My questions are most simply: (1) love according to whom and (2) sacrifice for what?
To further solidify this point, I wanted to take a moment to look at the Apostle Paul — a man who understood that “following the way of love” was interconnected with “eagerly desiring the gifts of the Spirit” (i.e. learning to hear his voice, discern it, and do what it says). As I have also previously noted, such an approach is extremely difficult because there is no hard-and-fast, legalistic solution. The Christian life is not a one-stop, altar-call sort of thing.
Paul had a good grasp of this, and made clear in his letter to the Philippians. Following a summary of his personal trials, Paul provides encouragement to the believers by honing in on the value that obedience will yield while also reminding them of the tensions it implies for their work here on this earth:
Yes, and I will rejoice, for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance, as it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. For to me to live is Christ, and to die is gain. If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account. Convinced of this, I know that I will remain and continue with you all, for your progress and joy in the faith, so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you again.
We all know what this means for our post-earth destination (or, I hope we do), but what does this mean for our own personal callings and struggles today? What does this mean for our socio-economic engagement with others?
First, it is clear that Paul has a purpose and that purpose is not his own. He did not endure imprisonments and beatings for nothing, yet he also did not endure them for personal glory or some lofty martyrdom status. Paul was not standing in the streets and blocking traffic for the mere purpose of being hauled away and lauded in the annals of do-gooder history. Paul was not offering himself as a firstborn calf on some altar of cultural symbolism or earthly greatness.
Paul was arrested for speaking the truth and doing what God told him to do. He was not seeking suffering as an ideal for himself (or anyone else). He was seeking the Glory of God to the point of suffering.
Likewise, Paul’s impetus did not come from some fleeting passion for “social justice.” Paul did not discover his life’s purpose from reading Barbara Ehrenreich in undergraduate school and getting worked up about class divisions and money-grubbing sinners. His purpose came from Read the rest of this entry »
I have previously noted the West’s tendency to project its perception of need on the poor — an inclination many Christians have come to share.
The most obvious problem is that not everyone prefers SUVs, organic tomatoes and modern plumbing in the same order as your run-of-the-mill suburban soccer mom. But the deeper issue is that such an approach elevates material needs and temporary handouts above spiritual vacancy and the ever-necessary whole-life transformation through Christ.
What the poor, broken, hurting, and abandoned really need is discipleship, not some mechanistic plan that tries to leverage Hipster Jimmy’s quest for a unique coffee tumbler into a noble, planet-healing event. Such schemes are mere “spiritual frosting,” as Steve Saint calls them: surface-level gloss that does little to nothing for the kingdom.
Many such errors are due to lapses in our thinking, which is why we often like to lob the reminder that “good” intentions (quotes intended) don’t automatically translate to proper thinking or productive action. (I apply this critique routinely.)
Yet at an even deeper level, we must be mindful that we are called to press further, beyond our God-given capacity for earthly wisdom, knowledge, and prudence. This does not, however, mean that we should return to Hipster Jimmy’s blind consumeristic emotionalism and draw from it where it makes us feel warm and tingly. It means we need to consult with the Divine himself.
Beware when you want to “confer with flesh and blood” or even your own thoughts, insights, or understandings— anything that is not based on your personal relationship with God. These are all things that compete with and hinder obedience to God.
In the end, no matter how promising our earthly schemes for sacrifice may seem on paper, or how effective they may appear in application, we need to ask ourselves who/what we are truly sacrificing for. Our efforts may indeed seem “promising” and/or “effective,” but according to whom?
The answer, as Samuel made clear to Saul, is that our actions must always be in sync with God’s will, but as obvious as this may seem, and as prevalent as many Christians think it to be in their own world outlooks, we often think this imposes far fewer demands than it really does.
When pressed on the spiritual legitimacy of our actions, we react by pointing to verses about loving our neighbors or taking in orphans or feeding the hungry (Jim Wallis, anyone?). Yet while each of these imperatives are important and necessary in the life of a Christian, they mustn’t be where we stop. Far too often we draw on the Bible’s generic calls to action while simultaneously rejecting the Helper he sent to assist us in doing the work. We think the message is his, but the method is ours.
But the Christian life is not about taking bumper-sticker slogans and applying them to our own petty schemes as we wish. It’s about transcending our Read the rest of this entry »
In a recent CNN debate between contenders for the GOP nomination, Rick Santorum initiated a brief spar with Ron Paul over the notion of individualism as it relates to the family.
Paul began by emphasizing that “we need to see everybody as an individual,” after which Santorum retorted that the “basic building block of a society is not the individual. It’s the family.”
Yet whether he knows it or not, Santorum is perpetuating a false dichotomy, affirming to conofused Americans everywhere that placing the proper emphasis on the individual diminishes the family, rather than enhances it.
In my recent post at AEI’s Values and Capitalism, I explore the misconception further, drawing on Ryan Messmore’s wrap-up of the same event to demonstrate the need for clarity in the interrelationship of individualism and authentic community. My point, however, should be noted by Paulites and Santorumistas alike.
No matter how obvious we “liberty buffs” think the connection may be, Santorum’s all too common knee-jerk insertions of “family!” should indicate that confusion still persists, even (or especially?) among conservatives. More importantly, it should inspire us to give the individual-family connection the prominence and proper placement it deserves:
Whether or not Paul was leaving such an impression will depend on who’s listening, but Santorum obviously didn’t get the memo. As Messmore seems to understand, this is indicative of a larger misunderstanding in the public at large. Far too often, proponents of individual rights assume that everyone else will connect the dots between the individual and community. Indeed, some of our very own fail with pride.
But in doing so, or rather, in not doing so, we risk leaving the impression that the lines do not exist in the first place. We may think it’s obvious that the family and other essential private institutions are natural byproducts of individual liberty, but the connection is far more misunderstood than we realize.
Such distinctions are (also) particularly important at a time when collectivists promote a false sense of “community” and “family” in their own PR with vigor (“It takes a village!”). Which is why the consequence of inaction is Read the rest of this entry »
I have previously examined the ways in which sociability and strong relational bonds can impact societal health and economic prosperity. Likewise, I have persistently emphasized that spiritual transformation through Christ and subsequent obedience to God play crucial roles in strengthening such bonds.
Without recognizing and embracing such an alignment, I have argued, we will be severely impaired in identifying real value as God sees it, and will be ill-equipped to pursue our proper mission.
Yet throughout all such considerations, I have rarely (if ever) contemplated the role of the body in the spiritual and intellectual workings that drive our stewardship. This is strange, to be sure, for despite the great importance of all the other inputs to our actions, it is the body that actually does the doing.
But alas, even this basic realization does not go far enough, says Matthew Anderson, editor of Mere Orthodoxy and author of the new book, Earthen Vessels: Why Our Bodies Matter To Our Faith.
For Anderson, the body is much more than some tool we use to move our spirits from here to there; it is an essential and inextricable part of what it means to be human, a truth affirmed and amplified by the reality that have we been created in the image of God. For Anderson, the connection is crucial, but has been largely ignored by an increasingly dualistic culture. For many of us, the body has become nothing more than a mere means for pleasure or a “prison for the soul.”
Yet for those of us who over-emphasize the spiritual side of man, Anderson argues that any such transformation will never be complete without a full understanding the bodies position therein:
The gift of God in Jesus Christ is a gift for and to human bodies, and as evangelicals, we need to attend carefully to the ways in which the Holy Spirit shapes our flesh. In a world where the body’s status is in question, we have an opportunity to proclaim that the God who saved our souls will also remake our bodies; that the body is nothing less than the place where God dwells on earth.
Anderson proceeds to tackle a number of issues through this approach, from tattoos to homosexuality to death (and beyond), yet throughout each revealing insight, my mind consistently flashed back to his chapter on how our bodies more simply relate to the other (Chapter 4). It’s easy to understand how an appropriate body-faith orientation might improve our marriages or our churches, but what about our larger socio-economic engagement and overarching earthly stewardship?
“We are social even in the womb,” says Anderson, and that sociability “is inextricable from the structure of our bodies.”
When we score a goal, we like to bump chests and give high-fives, the act of which is sometimes followed by hazardous, celebratory dives into a large piles of teammates. When socializing with friends and family, we often prefer to do so over a cup of coffee or a meal, sharing in the most basic bodily necessities as we relate to each other, pour out our hearts, and foster social bonds. These shared bodily pleasures and activities “not only curb our loneliness,” says Anderson, but are “a manifestation of our gratitude for the goodness of the created order that God has placed in us.”
Yet, as is the fundamental premise of the book, Anderson believes the distortion of the body’s place in such interactions has by and large distorted God’s created order in the process. Thanks to the rise of a self-absorbed, short-sighted, and materialistic culture, the social ties necessary for a healthy and flourishing society have largely vanished, and our views of the human body have corresponded accordingly. No longer are our bodies temples of the Holy Spirit, but rather, we have perverted them into serving as temples unto ourselves.
As Anderson explains:
In our late-modern world, the body’s basic dependency upon the world for both its sustenance and its pleasures has been distorted to the extent that what we consume has become central to our identity as persons. What we wear, what we eat (or don’t eat), what we endorse—these become the means by which we construct ourselves…
….In a consumerist society, the world is flattened out as everything becomes an instrument for the individual’s well-being. Things only have value when a consumer desires them, which means that there is no order of goods to which our desires should confirm.
At the root of this, then, is a sort of “degraded” individualism, as Anderson calls it — the type of misaligned, atomic hedonism that submits to no authority other than its humanistic God of Autonomy. Edmund Burke railed against such an approach back when we Read the rest of this entry »