ATHANASIUS
A journal entry from my seventh-grade self:
“Yesterday was SO much fun. I saw *Shane and *Timmy at lunch, and *Shane said that I was one of the top 5 girls that he likes! Timmy said he likes Kellie more than me, but that’s okay because Shane is way cuter. And then when I was walking to band, *Drew pretended to run in to me. Maybe Shane will ask me to slow dance this Friday at the Halloween Dance!”
(*Names have been changed for self-protective purposes).
Conversation subject with young adults, especially between the ages of 12 and 14, may be stereotyped “shallow”. Now I am not saying that all junior high conversation is shallow, I am fundamentally pointing out that shallowness objectively exists. Further, if you talk to the same individual five or ten years later, it is likely that they will converse with you on a more adult level. Hopefully their worlds will not still be revolving around the next school dance, the next interaction with their crush, and shopping. Hopefully their education, work and social experience will have shed light on real life.
Once a person better understands the world around them, I would propose that he/she will live a fuller life—one that is not constantly looking forward to the parties on the weekends. Entertainment and self-indulgence will not need to be the highs of happiness; rather the now 24 adult may take pleasure in deepening friendships and exploring hobbies. His or her disposition towards the menial might shift from bored to content.
Summary: There are objective levels of “realness” in people. It seems that the broader knowledge and experience a person has, the more real he/she will become – and the more he/she will flourish as a human.
Now on to the next level.
It seems that these realities about people signify a deeper reality, one which is more philosophical. In other words, there is a reason that the above scenario intuitively feels and evidentially is true.
Here is the philosophy/theology, laid out in scripture, explored by Athanasius, and mediated to you by…well, me.
God, the Creator, made man with the purpose to know Him. He made us so that the extent to which we flourish (or are most “real”) is dependent on how much we know Him. However, because He is invisible, with out some self-revelation on his part we could not know him and so would be purposeless.
Therefore, he gave us a picture of Himself in us: “Upon men…He bestowed a grace which other creatures lacked – namely the impress of His own image, a share in the reasonable being of the very Word Himself” (3). God made us in His image so that we would know who He is, and flourish as humans.
When man disobeyed, he was ignoring this image of God in him, refusing to know God as He is. However, rather than giving up on man, God continued to manifest His invisible presence in the sensible world. He gave us creation, dictated a moral law, and spoke to us through the prophets: “[Men] could look up into the immensity of heaven, and by pondering the harmony of creation come to know its Ruler…or, if this was beyond them, they could converse with holy men, and through them learn to know God…or else, in the third place, they could cease from lukewarmness and lead a good life merely by knowing the law” (12You see, God provided further opportunity for us to know Him and so flourish.
Yet again men did not notice or know God. Though God had given them images of Himself, they refused to look up to heaven and acknowledge Him. Instead they looked down at the earth, forming idols, images in the shape of men. What else could God do to make Himself known?
He manifests himself in the form they are seeking; “He deals with them as a good teacher with his pupils, coming down to their level and using simple means” (15). In the person of Christ, God “moved as Man among men, meeting their senses, so to speak, half way. He became Himself an object for the senses, so that those who were seeking God in sensible things might apprehend the Father through the works which He, the Word of God, did in the body” (15).
Now if the persistence and wisdom of God isn’t enough here, consider this: The person of Christ manifested the image of God to our senses, but the person of Christ also restores the image of God inside of us and frees us to imitate God, thus displaying his image for others to see.
Okay, so recap:
We want to be “real”, and we were created to be “real” by knowing God, yet we need an image of God to know him. God continues to manifest his image outside of us, yet we continue to miss it. When he sends his image in human form, he is providing an image we cannot miss. Christ reveals and reinstills God’s image in men, so that now we know God through imitation. We not only see him in nature or in scripture, we see Him in our friends, in ourselves. We become more “real” not only by knowing God externally, but by knowing him internally and through imitation.
3.30.2007
3.25.2007
Ocean-like Understanding
IRENAEUS
“Why do you believe in Heaven?”
“Because the Bible tells me it exists.”
“How do you know that divorce/homosexuality is wrong?”
“Because the Bible tells me it is.”
“Why do you believe what the Bible says?”
“Because the Bible tells me to.”
Enter in: A long discussed dilemma of the Christian faith. When we must give reasons for our various beliefs, we often reference the Bible. Yet, the authority of the Bible to dictate our beliefs comes from the Bible. This reasoning seems, and is, circular. It also raises others complications: What if the Bible was mistranslated? What if different books were included in the Canon? Wouldn’t that make Christianity subject to change, and so shouldn’t you be less confident in your beliefs?
As I mentioned, this question is not new. Consider how especially difficult these concerns would have been in the earliest years of Christianity – when there was no canon. A Christian still would have had to defend his or her beliefs, and would have wanted to know their foundation.
Irenaeus, who lived from 140 – 203, was one of the earliest Christian theologians. In his work “The Demonstration of the Apostolic Preaching”, he explicates the foundations and various workings of the Christian faith. He did not have a canon to work off, and did not have a creed to refer to. So how did he assert over 50 pages of doctrine?
Irenaeus’ first assertion of truth was not biblically based. Rather, he says, “it is necessary that, things that are made should have the beginning of their making from some great cause; and the beginning of all things is God” (sct. 4). He notices the world around him, and by his reason realizes that someone had to precede everything created. He formulates the following assertion from this: “And therefore it is right first of all to believe that there is One God, the Father, who made and fashioned all things, and made what was not that it should be, and who, containing all things, alone is uncontained” (4).
His next observation of God is not so naturally inferred: “And, since God is rational, therefore by the Word He created the things that were made; and God is Spirit, and by the Spirit He adorned all things…” (5). Irenaeus is here referring to the doctrine of the trinity, and as if to show that this is not understandable by reason alone, he follows with a verse from scripture: “…as also the prophet says: By the word of the Lord were the heavens established, and by his spirit all their power” (5).
Though Irenaeus begins his collection of doctrine with reasonable deduction and observation, the overwhelming majority of his work is held together by threads of scripture. He does not strive to understand Christianity independent of outside resources, yet neither does he toss around verses lightly. Rather, he brilliantly cross references, knitting together history and prophecy to illuminate the work of Christ.
Here is what I think can be drawn from Irenaeus: A person may understand that God exists by natural deduction, but this is like looking at the ocean from the beach. You see the blueness, but you cannot know how cold it is or how the tide pulls the sand from under your toes. You smell the salt, but you have no idea how far it is to the first iceberg, or how brilliantly the fish and coral are colored. If you want to swim in the ocean, to begin to plunge into its depths – if you want to progress any farther in an understanding of God, you cannot stand on the shore of your own reason and experience. Instead, you must be willing to believe and depend on God’s words, which He has revealed in the Bible.
“Why do you believe in Heaven?”
“Because the Bible tells me it exists.”
“How do you know that divorce/homosexuality is wrong?”
“Because the Bible tells me it is.”
“Why do you believe what the Bible says?”
“Because the Bible tells me to.”
Enter in: A long discussed dilemma of the Christian faith. When we must give reasons for our various beliefs, we often reference the Bible. Yet, the authority of the Bible to dictate our beliefs comes from the Bible. This reasoning seems, and is, circular. It also raises others complications: What if the Bible was mistranslated? What if different books were included in the Canon? Wouldn’t that make Christianity subject to change, and so shouldn’t you be less confident in your beliefs?
As I mentioned, this question is not new. Consider how especially difficult these concerns would have been in the earliest years of Christianity – when there was no canon. A Christian still would have had to defend his or her beliefs, and would have wanted to know their foundation.
Irenaeus, who lived from 140 – 203, was one of the earliest Christian theologians. In his work “The Demonstration of the Apostolic Preaching”, he explicates the foundations and various workings of the Christian faith. He did not have a canon to work off, and did not have a creed to refer to. So how did he assert over 50 pages of doctrine?
Irenaeus’ first assertion of truth was not biblically based. Rather, he says, “it is necessary that, things that are made should have the beginning of their making from some great cause; and the beginning of all things is God” (sct. 4). He notices the world around him, and by his reason realizes that someone had to precede everything created. He formulates the following assertion from this: “And therefore it is right first of all to believe that there is One God, the Father, who made and fashioned all things, and made what was not that it should be, and who, containing all things, alone is uncontained” (4).
His next observation of God is not so naturally inferred: “And, since God is rational, therefore by the Word He created the things that were made; and God is Spirit, and by the Spirit He adorned all things…” (5). Irenaeus is here referring to the doctrine of the trinity, and as if to show that this is not understandable by reason alone, he follows with a verse from scripture: “…as also the prophet says: By the word of the Lord were the heavens established, and by his spirit all their power” (5).
Though Irenaeus begins his collection of doctrine with reasonable deduction and observation, the overwhelming majority of his work is held together by threads of scripture. He does not strive to understand Christianity independent of outside resources, yet neither does he toss around verses lightly. Rather, he brilliantly cross references, knitting together history and prophecy to illuminate the work of Christ.
Here is what I think can be drawn from Irenaeus: A person may understand that God exists by natural deduction, but this is like looking at the ocean from the beach. You see the blueness, but you cannot know how cold it is or how the tide pulls the sand from under your toes. You smell the salt, but you have no idea how far it is to the first iceberg, or how brilliantly the fish and coral are colored. If you want to swim in the ocean, to begin to plunge into its depths – if you want to progress any farther in an understanding of God, you cannot stand on the shore of your own reason and experience. Instead, you must be willing to believe and depend on God’s words, which He has revealed in the Bible.
3.21.2007
a study in sustenance
JOHN
A variation of Carbohydrates: Bread and Water. Mac’N’Cheese. Steamed Jasmine rice.
Caffeine in various forms: Coke, English breakfast tea (cream and sugar), coffee (black).
Nutrition in varying levels: A spinach salad, thick clam chowder, vanilla ice cream.
The above list was compiled to represent the numerous choices humans make concerning food. Between two and six times a day we stand with an empty plate and a ravenous appetite, knife and fork ready to slice and spear our life source. We must first decide what to eat, factoring in taste preferences, nutritional value and availability. We must consider that our choices affect our moods, our figures, and our energy.
After we have chewed, swallowed, slurped, chomped, and ______ (Insert eating verb of your choice), we sit back and pat our satisfied bellies.
Okay, ending description now. What is this all about? Case and Point: Loaves and Fishes. (Didn’t that clarify everything?)
This is all related to the Sunday School Story – you’ve heard it. The crowds are hungry, but for a thousand people there are only a few fish and loaves of bread. Jesus multiplies this food, feeds the crowd, and even gathers leftovers. Jesus provided for their practical need in abundance, and then used this to point them to a deeper, less easily understandable truth.
The day following this provision, the crowd again comes to Jesus, likely seeking more nourishment. Jesus had satisfied their physical hunger, and they became hungry soon after. Yet, rather than giving them more bread, Jesus points to a different appetite, describing himself as “The Bread of Life”. He sets his nourishment apart from physical nourishment – whoever comes to him “shall not hunger”. His sustenance gives life, not for a day, or a few hours, but eternally. By believing in who he is and what he has done, we can partake of the feast which forever satisfies us.
This story was especially poignant in Jewish Culture. Their history was filled with wandering in the desert: worn out, hungry, and surrounded by sand, they did not know when they would eat next. When Christ described himself as the “Bread of Life”, he would have been associated with a recognizable, regular need.
On the other hand, in the affluent country of America, we are rarely concerned about our next meal. Personally, all I have to do is walk five minutes to the Cafeteria, slide my student card, and choose from the spread before me.
How is Christ “The Bread of Life” for a people not struggling with poverty, but blessed with abundance?
Despite the over-abundance of food available to Americans, we are not an altogether healthy people. Actually, around 66% of adults over 20 are overweight (http://www.cdc.gov/nchs/fastats/overwt.htm). We have not learned to make good choices, and continue to eat beyond satisfying our body’s needs. Perhaps because food is accessible to us all the time, we think that it is meant to satisfy more than our appetite.
Every time we serve ourselves unnecessary seconds, we are acting as though we expect food to meet some non-physical need. We are spiritually starving, yet try to satiate spiritual cravings with food. It is insufficient, designed only to relieve our physical appetites.
Yet in God, through Jesus Christ, we can taste life, eat of it and partake of it until our souls no longer pant after meaning. We chew and swallow the bread of his body, offered to us through his death…we partake in his suffering…and then we taste the flavor of the rich, abundant life offered to us through his resurrection.
A variation of Carbohydrates: Bread and Water. Mac’N’Cheese. Steamed Jasmine rice.
Caffeine in various forms: Coke, English breakfast tea (cream and sugar), coffee (black).
Nutrition in varying levels: A spinach salad, thick clam chowder, vanilla ice cream.
The above list was compiled to represent the numerous choices humans make concerning food. Between two and six times a day we stand with an empty plate and a ravenous appetite, knife and fork ready to slice and spear our life source. We must first decide what to eat, factoring in taste preferences, nutritional value and availability. We must consider that our choices affect our moods, our figures, and our energy.
After we have chewed, swallowed, slurped, chomped, and ______ (Insert eating verb of your choice), we sit back and pat our satisfied bellies.
Okay, ending description now. What is this all about? Case and Point: Loaves and Fishes. (Didn’t that clarify everything?)
This is all related to the Sunday School Story – you’ve heard it. The crowds are hungry, but for a thousand people there are only a few fish and loaves of bread. Jesus multiplies this food, feeds the crowd, and even gathers leftovers. Jesus provided for their practical need in abundance, and then used this to point them to a deeper, less easily understandable truth.
The day following this provision, the crowd again comes to Jesus, likely seeking more nourishment. Jesus had satisfied their physical hunger, and they became hungry soon after. Yet, rather than giving them more bread, Jesus points to a different appetite, describing himself as “The Bread of Life”. He sets his nourishment apart from physical nourishment – whoever comes to him “shall not hunger”. His sustenance gives life, not for a day, or a few hours, but eternally. By believing in who he is and what he has done, we can partake of the feast which forever satisfies us.
This story was especially poignant in Jewish Culture. Their history was filled with wandering in the desert: worn out, hungry, and surrounded by sand, they did not know when they would eat next. When Christ described himself as the “Bread of Life”, he would have been associated with a recognizable, regular need.
On the other hand, in the affluent country of America, we are rarely concerned about our next meal. Personally, all I have to do is walk five minutes to the Cafeteria, slide my student card, and choose from the spread before me.
How is Christ “The Bread of Life” for a people not struggling with poverty, but blessed with abundance?
Despite the over-abundance of food available to Americans, we are not an altogether healthy people. Actually, around 66% of adults over 20 are overweight (http://www.cdc.gov/nchs/fastats/overwt.htm). We have not learned to make good choices, and continue to eat beyond satisfying our body’s needs. Perhaps because food is accessible to us all the time, we think that it is meant to satisfy more than our appetite.
Every time we serve ourselves unnecessary seconds, we are acting as though we expect food to meet some non-physical need. We are spiritually starving, yet try to satiate spiritual cravings with food. It is insufficient, designed only to relieve our physical appetites.
Yet in God, through Jesus Christ, we can taste life, eat of it and partake of it until our souls no longer pant after meaning. We chew and swallow the bread of his body, offered to us through his death…we partake in his suffering…and then we taste the flavor of the rich, abundant life offered to us through his resurrection.
3.13.2007
a narrative in the life of...
Last Wednesday, was, if I remember right...a beautiful day. Actually I have the tan lines to prove it...tan lines which I got from sitting by the fountain, reading I & II Timothy and Titus in preparation for our Thursday session.
And that is me trying to be creative in my introduction to a reflective, non-academic entry. I'm sorry that I so blatantly failed.
Anyways -- here I was, a bit sunburned but ready to discuss Paul's letters to young church leaders. The session began as they ordinarily do -- with prayer requests. That particular night there were four prayer requests that were especially heavy -- the kind of prayer requests that can't be mitigated by words of consolation. The Professor leading the session decided that we were going to take as long praying for these people as we wanted or needed to. He said that if we never talked about the texts, that would be fine.
Well, our class session is three hours long, and we didn't stop praying until there were only thirty minutes left. By the end of the time we were singing hymns, huddled on the floor and surrounded by used tissues.
For our institutionally required homework, our professor asked us to simply reflect on and write about this time. So here follows that reflection:
For the first ten minutes of this "reflective" time, I sat trying to manifest some right emotions about the night. Maybe this isn't the point, but I wasn't really that affected by the night.
There were definitely moments when I believe that God manifested Himself to me -- there were moments when I genuinely felt compassion for my friends and prayed for them out of love. There were lines in songs and portions of scripture that spoke the truth I needed to hear. But despite these moments of clarity and peace, I had unfulfilled expectations -- in some vague emotional way.
Maybe I am missing the point. Maybe it is inappropriate to search after a certain revelation of God, a pure feeling that is promised in prayer and worship and doesn't come. Again, a certain expectation in daily life for an ideal joy, joke, mood to characterize me that doesn't.
Okay end self-reflection before I go insane.
Begin to reflect on the event itself -- The first thing that strikes me is the community of this event. My Torrey Group has about 15 people in it, and we are not all best friends -- we see eachother twice a week, totaling 6 hours. Yet Thursday night we saw one another in weakness. No one pretended to offer solutions, rather open brokenness elicited honest empathy, from one human to another.
United by concern, confusion and pain, we entreated God for His mercy. In situations which demanded more than human wisdom can offer, we joined together to plead to the only One with infallible counsel. That is the second thing that strikes me.
I know that in description these truths sound simplistic, but in application, when lived, they are profound -- especially when one considers how rarely we rightly relate to others and to God.
Yes, I think that is what was beautiful about Thursday night. We were in our right places -- equal and compassionate to eachother, subservient to a merciful God.
And that is me trying to be creative in my introduction to a reflective, non-academic entry. I'm sorry that I so blatantly failed.
Anyways -- here I was, a bit sunburned but ready to discuss Paul's letters to young church leaders. The session began as they ordinarily do -- with prayer requests. That particular night there were four prayer requests that were especially heavy -- the kind of prayer requests that can't be mitigated by words of consolation. The Professor leading the session decided that we were going to take as long praying for these people as we wanted or needed to. He said that if we never talked about the texts, that would be fine.
Well, our class session is three hours long, and we didn't stop praying until there were only thirty minutes left. By the end of the time we were singing hymns, huddled on the floor and surrounded by used tissues.
For our institutionally required homework, our professor asked us to simply reflect on and write about this time. So here follows that reflection:
For the first ten minutes of this "reflective" time, I sat trying to manifest some right emotions about the night. Maybe this isn't the point, but I wasn't really that affected by the night.
There were definitely moments when I believe that God manifested Himself to me -- there were moments when I genuinely felt compassion for my friends and prayed for them out of love. There were lines in songs and portions of scripture that spoke the truth I needed to hear. But despite these moments of clarity and peace, I had unfulfilled expectations -- in some vague emotional way.
Maybe I am missing the point. Maybe it is inappropriate to search after a certain revelation of God, a pure feeling that is promised in prayer and worship and doesn't come. Again, a certain expectation in daily life for an ideal joy, joke, mood to characterize me that doesn't.
Okay end self-reflection before I go insane.
Begin to reflect on the event itself -- The first thing that strikes me is the community of this event. My Torrey Group has about 15 people in it, and we are not all best friends -- we see eachother twice a week, totaling 6 hours. Yet Thursday night we saw one another in weakness. No one pretended to offer solutions, rather open brokenness elicited honest empathy, from one human to another.
United by concern, confusion and pain, we entreated God for His mercy. In situations which demanded more than human wisdom can offer, we joined together to plead to the only One with infallible counsel. That is the second thing that strikes me.
I know that in description these truths sound simplistic, but in application, when lived, they are profound -- especially when one considers how rarely we rightly relate to others and to God.
Yes, I think that is what was beautiful about Thursday night. We were in our right places -- equal and compassionate to eachother, subservient to a merciful God.
3.09.2007
C is for Contentment
PHILIPPIANS
My life has been and is a very happy one. I have experienced little loss. Three out of four of my grandparents are still alive. I have seen little conflict between my parents. I love and esteem my brother and sister. I go to an acclaimed university and am part of an amazing honors program – yet I am in no way burdened financially. I am surrounded by lively, loveable friends who walk alongside me offering prayer, wisdom, compassion, amusement and endless hours of their time. I have good health – I do not get chronic headaches, I have no food allergies, no serious injuries. I have everything to be grateful for, and nothing legitimate to complain of.
Yet most of my days are not characterized by thankfulness. Rather deep in my soul there is a constant murmuring that says, “I want more.”
I don’t think I am alone in this experience. Especially in Southern California, where an abundance of singles under the age of twenty-five own BMW’s, wear hundred dollar jeans, and think nothing of dropping four dollars for a latte at Starbucks. Though we live in a wealthy city in a wealthy country, we do not count this as gain but continue to search for more.
Recently, I have been contemplating what it means to live rightly in the context of day-to-day life. In other words, what would be the best way for me to participate in class, talk to my friends, do data basing at work, eat my meals, read my assignments, etc. I want each day to be vivacious, not just filled with menial and meaningless tasks. Most of the time I go through my day bored, wishing that class was more interesting and applicable, wishing my friends and I were having more provoking or hilarious conversation, wishing the Café wasn’t serving Spaghetti for dinner (sorry, not a huge pasta fan). Yet, these things rarely change or meet my wishes. I am beginning to wonder if “living life to the fullest” does not lie in life meeting my standards. If I want to enjoy life, then maybe I should lower my expectations so that I can greet each moment with wonder instead of disappointment.
I am alluding to the virtue of contentment, and the role it plays in everyday happenings. In Philippians, Paul describes this virtue in relation to his experience – he was imprisoned, poor and hungry. He was entirely dependent on the churches for provision. Still he says, “I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need” (4:11-12).
Notice that Paul says that he has learned contentment not only in “hunger” and “need”, but in “plenty” and “abundance”. Why would a man in physical pain say that he has learned to be content when he is comfortable? Isn’t that what he was longing for? Isn’t it natural to be content when a need is met?
Here Paul’s description of contentment reveals the nature of the virtue. By saying that he is content in hunger and in plenty, he is claiming that his happiness is independent of his surroundings. He has moved above his circumstances, so that they are no longer determining how he feels. Rather, his inward disposition is the lens through which he views the external world. He is not constantly experiencing ups and downs, taking his emotional temperature to see where he stands – he is steady.
I don’t want to end this blog assuming that this is easy. Actually, I realize that rising above circumstances or ideals is humanly impossible. Yet again, the benefits of this virtue are worth struggling for. With contentment, we have the ability to enjoy life when it is less than perfect. So, how is this internal strength possible? Paul reveals the secret to his contentment in the next verse: “I can do all things through Him who strengthens me” (4:13).
My life has been and is a very happy one. I have experienced little loss. Three out of four of my grandparents are still alive. I have seen little conflict between my parents. I love and esteem my brother and sister. I go to an acclaimed university and am part of an amazing honors program – yet I am in no way burdened financially. I am surrounded by lively, loveable friends who walk alongside me offering prayer, wisdom, compassion, amusement and endless hours of their time. I have good health – I do not get chronic headaches, I have no food allergies, no serious injuries. I have everything to be grateful for, and nothing legitimate to complain of.
Yet most of my days are not characterized by thankfulness. Rather deep in my soul there is a constant murmuring that says, “I want more.”
I don’t think I am alone in this experience. Especially in Southern California, where an abundance of singles under the age of twenty-five own BMW’s, wear hundred dollar jeans, and think nothing of dropping four dollars for a latte at Starbucks. Though we live in a wealthy city in a wealthy country, we do not count this as gain but continue to search for more.
Recently, I have been contemplating what it means to live rightly in the context of day-to-day life. In other words, what would be the best way for me to participate in class, talk to my friends, do data basing at work, eat my meals, read my assignments, etc. I want each day to be vivacious, not just filled with menial and meaningless tasks. Most of the time I go through my day bored, wishing that class was more interesting and applicable, wishing my friends and I were having more provoking or hilarious conversation, wishing the Café wasn’t serving Spaghetti for dinner (sorry, not a huge pasta fan). Yet, these things rarely change or meet my wishes. I am beginning to wonder if “living life to the fullest” does not lie in life meeting my standards. If I want to enjoy life, then maybe I should lower my expectations so that I can greet each moment with wonder instead of disappointment.
I am alluding to the virtue of contentment, and the role it plays in everyday happenings. In Philippians, Paul describes this virtue in relation to his experience – he was imprisoned, poor and hungry. He was entirely dependent on the churches for provision. Still he says, “I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need” (4:11-12).
Notice that Paul says that he has learned contentment not only in “hunger” and “need”, but in “plenty” and “abundance”. Why would a man in physical pain say that he has learned to be content when he is comfortable? Isn’t that what he was longing for? Isn’t it natural to be content when a need is met?
Here Paul’s description of contentment reveals the nature of the virtue. By saying that he is content in hunger and in plenty, he is claiming that his happiness is independent of his surroundings. He has moved above his circumstances, so that they are no longer determining how he feels. Rather, his inward disposition is the lens through which he views the external world. He is not constantly experiencing ups and downs, taking his emotional temperature to see where he stands – he is steady.
I don’t want to end this blog assuming that this is easy. Actually, I realize that rising above circumstances or ideals is humanly impossible. Yet again, the benefits of this virtue are worth struggling for. With contentment, we have the ability to enjoy life when it is less than perfect. So, how is this internal strength possible? Paul reveals the secret to his contentment in the next verse: “I can do all things through Him who strengthens me” (4:13).
Subscribe to:
Posts (Atom)