Posts Tagged Holy Spirit
I recently pondered what might come of the global economy if we were to to put God at the forefront of our motives and decision-making. The question came as a reaction to Tim Keller, whose recent book calls on Christians to challenge their views about work. By re-orienting our work to be a “servant” instead of a “lord,” Keller argues, we will actually find more fulfillment in the work that we do.
Over at the Acton Institute’s PowerBlog, I take things a bit further, noting that our work, in its very essence, puts us in the service of others. To make the point, I rely heavily on Lester DeKoster’s Work: The Meaning of Your Life, in which he argues that “work is the form in which we make ourselves useful to others.”
As DeKoster explains:
Our working puts us in the service of others; the civilization that work creates puts others in the service of ourselves. Thus, work restores the broken family of humankind… Through work that serves others, we also serve God, and he in exchange weaves the work of others into a culture that makes our work easier and more rewarding…As seed multiplies into a harvest under the wings of the Holy Spirit, so work multiplies into a civilization under the intricate hand of the same Spirit.
If we change our thinking on this, orienting our work first toward God and then toward neighbor, we will experience not only a transformation of our basic spiritual commitments but of civilization at large—social, economic, and spiritual.
Today, we are seeing this truth play out in bold and mysterious ways. If globalization has demonstrated anything, it’s the transformational power of expansive human collaboration and cooperation—the transcendent, liberating experience of diverse and interdependent human service. The more freedom and opportunity people have been given to orient their work toward God and neighbor, the more we have seen them rise from poverty in all its forms.
Yet amid such a vivid display, there is still plenty of room for growth. As the winning rhetoric of the recent election demonstrates, our discussions on everything from farm subsidies to auto bailouts to union insulationism to company off-shoring are still plagued by a protectionist ethos that seeks to distort the very essence of work for the mere purposes of personal comfort and self-satisfaction. Instead of asking how we might elevate our work to more accurately and comprehensively meet real and existing human needs, we continue to glorify work as an idol to ourselves.
As Keller and DeKoster remind us, we must fight this temptation with diligence, praying for Read the rest of this entry »
Independence Day is on everyone’s mind, and thus, you should make time to read President Calvin Coolidge’s speech on the Declaration of Independence.
Coolidge contemplates what led the founders to write what they did and what inclined Americans to follow their lead. He is convinced that spiritual inclinations and orientation played the most important role:
Before we can understand [the founders’] conclusions we must go back and review the course which they followed. We must think the thoughts which they thought. Their intellectual life centered around the meeting-house. They were intent upon religious worship. While there were always among them men of deep learning, and later those who had comparatively large possessions, the mind of the people was not so much engrossed in how much they knew, or how much they had, as in how they were going to live. While scantily provided with other literature, there was a wide acquaintance with the Scriptures. Over a period as great as that which measures the existence of our independence they were subject to this discipline not only in their religious life and educational training, but also in their political thought. They were a people who came under the influence of a great spiritual development and acquired a great moral power.
The founders’ religious leanings were certainly diverse, but as Coolidge notes, their “wide acquaintance with the Scriptures” was a primary force in the development of their political thought. It was not only by the economic wisdom of Hamilton or the intellectual prowess of Jefferson that our country became what it is today. Something deeper and more profound was going on—something spiritual.
As Coolidge concludes:
No other theory is adequate to explain or comprehend the Declaration of Independence. It is the product of the spiritual insight of the people. We live in an age of science and of abounding accumulation of material things. These did not create our Declaration. Our Declaration created them. The things of the spirit come first. Unless we cling to that, all our material prosperity, overwhelming though it may appear, will turn to a barren sceptre in our grasp. If we are to maintain the great heritage which has been bequeathed to us, we must be like-minded as the fathers who created it. We must not sink into a pagan materialism. We must cultivate the reverence which they had for the things that are holy. We must follow the spiritual and moral leadership which they showed. We must keep replenished, that they may glow with a more compelling flame, the altar fires before which they worshiped.
We must reframe our thinking and realign our pursuits to “the things that are holy.” It is not by our material prosperity that we have become great, but through our spiritual empowerment and obedience to a higher order. When we as individuals are made free, we have the ability to pursue our dreams and achieve greatness, but we must remember to align those dreams and achievements to the source of all things good.
Happy Fourth of July! Above all, let’s celebrate the “things of the spirit.”
Using the example of Abraham, who listened to God’s call to ditch his comfort zone, Oswald Chambers provides a lesson in self-denial and obedience:
As soon as you begin to live the life of faith in God, fascinating and luxurious prospects will open up before you, and these things are yours by right; but if you are living the life of faith you will exercise your right to waive your rights, and let God choose for you. God sometimes allows you to get into a place of testing where your own welfare would be the right and proper thing to consider if you were not living a life of faith; but if you are, you will joyfully waive your right and leave God to choose for you. This is the discipline by means of which the natural is transformed into the spiritual by obedience to the voice of God.
Whenever right is made the guidance in the life, it will blunt the spiritual insight. The great enemy of the life of faith in God is not sin, but the good which is not good enough. The good is always the enemy of the best. It would seem the wisest thing in the world for Abraham to choose, it was his right, and the people around would consider him a fool for not choosing. Many of us do not go on spiritually because we prefer to choose what is right instead of relying on God to choose for us. We have to learn to walk according to the standard which has its eye on God. “Walk before Me.”
Such an insight is crucial if we are to successfully execute God’s plan for our lives. As it did for Abraham, such an approach will transcend our earthly concerns, impacting all of our decision making, whether economic, familial, personal/vocational, political, etc.
Without fundamental and intentional alignment to God—through his Word, prayer, the leading and guiding of the Holy Spirit, etc.—we are left to our own devices and our own short-sighted notions of the “good.” In our profit-making, we will tend toward rationalizing and justifying actions that are in our perceived self-interest. In our sacrifice, we will tend toward emotionalization—allowing humanistic impulses to guide and direct our giving, which will, in turn, lend toward constructing golden calves.
To serve God, then, we must first deny ourselves, and to deny ourselves in any truly worshipful or productive way, we must live with “the discipline by means of which the natural is transformed into the spiritual by obedience to the voice of God.”
If we do not aim to achieve the right—i.e. the will of God, or what Chambers also calls the “best”—all of our petty, humanistic intellectualizing, emotionalizing, and excuse-making will lead to petty, humanistic outcomes. Surprise, surprise.
I have written previously on how Christians should embrace an entrepreneurial spirit in pursuing God’s will (here and here), grounding their innovations and risk-taking in a holistic Biblical worldview and executing their callings through active fellowship and spiritual discernment.
Over at Faith & Leadership, James K.A. Smith provides some related thoughts on Christian innovation, paying specific attention to the role of individual church bodies. For Smith, “good culture making” comes from a properly oriented Christian imagination, and such imaginations are most reliably fostered and achieved through “intentional, historic, liturgical forms.”
First, Smith’s survey of modern evangelicalism:
The entrepreneurial independence of evangelical spirituality leaves room for all kinds of congregational startups that require little if any institutional support. Catering to increasingly specialized “niche” audiences, these startups are not beholden to liturgical forms or institutional legacies. Indeed, many proudly announce their desire to “reinvent church.”
Clearly, the cultural labor of restoration requires imaginative innovation. Good culture making requires that we imagine the world other than as it is — which means seeing through the status-quo stories we have been told and instead envisioning kingdom come. Yes, we need new energy, new strategies, new initiatives, new organizations, even new institutions.
But if we hope to put the world to rights, we need to think differently and act differently and build institutions that foster such action.
Next, his solution:
If our cultural work is going to be restorative – if it is going to put the world to rights – then we need imaginations that have been shaped by a vision for how things ought to be. Our innovation and invention and creativity will need to be bathed in an eschatological vision of what the world is made for, what it’s called to be — what the prophets often described as shalom. Innovation for justice and shalom requires that we be regularly immersed in the story of God reconciling all things to himself.
That immersion happens most powerfully in worship — in intentional, historic, liturgical forms that “carry” the Christian story in ways that sink into our bones and become part of us. This is why the unfettered, undisciplined “reinvention” of the church actually undercuts our ability to carry out innovative, restorative culture making. The story cannot shape us, cannot become part of us, in a church that is constantly reinventing itself.
I certainly agree that “unfettered, undisciplined ‘reinvention’ of the church” diminishes our ability to “carry out innovative, restorative culturing,” but I’m curious as to how we might start (re)defining standards for Christian worship in modern evangelicalism—how we are to pick and choose “intentional, historic, liturgical forms” and how we are to gauge the success of any Read the rest of this entry »
Jordan Ballor wrote a marvelous piece for Comment Magazine highlighting some of the key areas of tension between pro-globalization “market conservatism” and the more localism-driven “communitarian conservatism.”
Conservatism at its best recognizes the fundamental relationship between appreciation for markets and economic freedom on the one side, and morality and social responsibilities on the other. Far from a temporary alliance, this deep and real connection guarantees that the essence of the fusionist program, despite calls to the contrary, will continue to animate the future of conservative social thought.
Yet, as is evident throughout the piece, the connection is not so clear to some, and although divisions exist on both sides, Ballor spends much of his time focusing on the concerns of the communitarian side, pointing to the ways in which markets can and should be oriented toward the common good.
To illuminate some of the core problems of the localist framework, Ballor sets his sights on conservative journalist Rod Dreher, whose radical shift to a small-town lifestyle was recently showcased by David Brooks, and whose popular book, Crunchy Cons, “includes a ten-point ‘Crunchy Con Manifesto,’ with propositions like, ‘Small, Local, Old, and Particular are almost always better than Big, Global, New, and Abstract,’ and, ‘Beauty is more important than efficiency.’” After focusing on some ironies in Dreher’s situation, most particularly his frustration with his small town’s slow internet speeds (read the full piece for more on this), Ballor observes that “even the most dedicated advocates of communitarian conservative values at some level realize that the flourishing they experience is, to a great extent, made possible by global markets.”
Here, we can see the value that each “pole” provides the other:
Business activity that provides goods and services truly is, in this way, an enterprise that does good and serves others. This is why John Wesley famously said that the “first and great rule of Christian wisdom, with respect to money,” was the dictum, “Gain all you can.” But he immediately noted that this rule was qualified: “Gain all you can by honest industry” (emphasis mine). If market conservatives help us to remember that we are to gain all we can, communitarian conservatives help us remember that we are to do so honestly, and that morality is not reducible to mere legality.
Yet for the Christian—and here is where I’m going to veer off a bit—it seems that both positions (as stated here) still lack an overarching spiritual component—namely, “gains” according to whom, and “honesty” and “morality” for what/who’s purpose? For the Christian, the market conservative’s message that “we are to gain all we can,” need not be limited to mere earthly value, and likewise, the communitarian conservative message that “we are to do so honestly” is not where our moral/theological discussions of “gains” and “values” should end.
We are fundamentally and above all else called to be oriented around obedience to God, whatever he might Read the rest of this entry »
In what serves as a nice complement to my recent posts on obedience and the spiritual side of socio-economic decision making, PovertyCure recently posted a video of Peter Greer (HT), in which he adequately captures the church’s unfortunate tendency to embrace God’s message without seeking God’s method.
Watch the video here:
Economist Victor Claar captures similar activity in the first part of his critique of fair trade, documenting the modern church’s impulsive, near-trendy promotion of counterproductive trade schemes.
My question: When we see “good intentions” (quotes intended) result in something like the temporary inflation of a market — not to mention the subsequent destruction of otherwise beneficial and growing enterprises — what are we to assume the driving motivations are behind those specific decisions? Are such efforts to “help people” really taking a holistic Biblical approach? When our “charitable” endeavors fail miserably, should we use our Bibles to justify those actions, or should we deeply question whether those actions were all that “Biblical” in the first place?
Yes, Jesus told us to help the poor, but how do we do that, and what else did he tell us to do?
In the case Greer describes, the church may have achieved its short-term aim, but in the process, it did some serious damage to a local provider, and probably many others. This would seem to make the given community’s long-term prospects worse.
Is this what God wanted? Was it God’s intention to temporarily flood the egg market and put people out of business, only for the need to reemerge the very next year, but this time with a lack of suppliers? Was it the voice of the Holy Spirit that told this church to “give x to y!” or was it the voice of “Hey, I’ve got Read the rest of this entry »
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 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 »