Tag: Christian

Childlike Humility, Adult Pride and Existential Anxiety

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“Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven.”

What about being like children is necessary to be Christ-like?

Children are immature, unexperienced, and unknowledgeable. But they’re also trusting, unpretentious, and totally dependent on their parents. They’re the best illustration of the proper relationship we need to have to God. Of course, like most metaphors, they’re imperfect like any human attempt at communicating complex ideas; however, we can identify the key insight. Jesus wants us to learn how to be humble like a child.

This means unlearning some of what we consider to be virtues of maturing into adults. We think it’s sophisticated to become more skeptical and critical, more in-tune with the nuances of blending in with adult society and being adept at climbing social hierarchies, and becoming increasingly independent and self-sufficient. But these are virtues in a broken world. We wouldn’t have to be skeptical if there weren’t people out there trying to deceive us, or try to create a façade to conform with society if we were perfectly power, or be self-sufficient if our basic needs were always cared for. In trying to adapt to this broken world, we grow in pride.

Augustine considered pride the foundational sin. He wrote, “It was pride that changed angels into devils; it is humility that makes men as angels.” What is pride? In short, it’s a need for superiority. The idea to be better than others, which is an antithesis of serving others. CS Lewis write, “Pride gets no pleasure out of having something, only out of having more of it than the next man. We say that people are proud of being rich, or clever, or good-looking, but they are not. They are proud of being richer, or cleverer, or better-looking than others.” Pride chases dominance and control, and it leads to so many other sins, which is why these writers argue it’s the foundational sin. The pursuit of superiority of others leads not only to careless selfishness but an active contempt towards others. It warps into anger, sorrow, greed, and all the other categories of sins. And, most dangerously, it pushes us into an internal state of establishing a kingdom where we worship ourselves and our own aspirations. This isolates us from God.

CS Lewis expanded on this idea: “Pride leads to every other vice: it is the complete anti-God state of mind.” The reason pride is the foundational sin and leads to every other sin is because it’s the first step in completely turning away from God. Like a child severing their ties to their from the guidance of their parents, we can’t be corrected if we look only to ourselves and set ourselves as the objects of worship.

CS Lewis warns, “As long as you are proud, you cannot know God. A proud man is always looking down on things and people: and, of course, as long as you are looking down, you cannot see something that is above you.” Pride blinds us from the presence of God because we believe we can take the place of God and determine what will happen next on our own strength and wisdom. We’re the adults. We’re in charge of things and need to use our skills to push forward and shape our future. It sounds so obviously foolish, but we fall into this trap without knowing it. Not only is pride the foundational sin, it’s the sin that is the most subtle.

CS Lewis writes, “The devil laughs. He is perfectly content to see you becoming chaste and brave and self-controlled provided, all the time, he is setting up in you the Dictatorship of Pride—just as he would be quite content to see your chilblains cured if he was allowed, in return, to give you cancer.” Our language is limited in capturing and understanding this foundational sin. We can be “proud” of our loved ones or “proud” of doing good work, and it’s hard to call this a sin. As long as our minds are outside of ourselves and we’re “proud” without giving glory to ourselves and instead praising others, we’re far away from the insidious evil of pride that might be present if we’re “proud” of our loved ones because of how it reflects on us or “proud” of good work was done by you. Even a crude proud attitude to desire to be celebrated because you want the approval of others from a place of insecurity is still better than the “pride” of thinking the approval of others is not necessary because you are so much superior; of course, as CS Lewis advises, it’s better to forget about ourself altogether and serve others and the Lord.

That’s how we fight pride. “True humility is not thinking less of yourself; it is thinking of yourself less.” CS Lewis continues, “Do not imagine that if you meet a really humble man he will be what most people call ‘humble’ nowadays: he will not be a sort of greasy, smarmy person, who is always telling you that, of course, he is nobody. Probably all you will think about him is that he seemed a cheerful, intelligent chap who took a real interest in what you said to him.” We need child-like humility with all the wisdom and strength of being an adult. We need the wisdom from God to discern and pull apart what’s sinful pride from ourselves and our broken world from the grace and maturity that we’re given from God. We’re tricked by pride into thinking that being more sophisticated and mature means being more confident in our own wisdom and being more self-reliant. But it takes more wisdom and strength to be humble. How much mental strength does it take for Job to continue worshipping God when everything is taken away from him rather than cursing him and taking life into his own hands? How much wisdom does it take for Moses to defy all conventional wisdom of the day and take the Israelites out of Egypt?

The best illustration of child-like humility being warped by this world comes from the period of transition to adulthood: teenagers. Children are awkwardly transitioning into members of this broken world. They search for a new identity away from their parents. They have a naïve belief that heir limited worldview is superior to their parents’. They seek their own freedom and independence from their parents. They come across new hurts, they become skeptical and less trusting, and their childlike joy becomes filtered through having to adapt to the norms of this broken world.

There’s a relationship between pride and a certain kind of anxiety that I can’t get a clear thought about. Maybe an existential anxiety. But I do know that humility is the antidote. I think the essential nature of pride that puts ourselves in the place of God comes into conflict with a world where we aren’t God. We come short. And the anxiety comes from this tension between our internal states and the outer world. But I think this anxiety helps us return to God, like pain helps us to avoid the hot fire. In perfect humility, there is no existential anxiety. In fact, there is no fear of what comes next. There is true freedom in humility because, in total dependence of God, there is nothing to fear in the next step we take.

The Significance of Sabbath: Health, Spirituality, and Community

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The Sabbath is a cornerstone of Christian religious practice with profound origins and significant biblical backing. It is rooted in the creation narrative found in the book of Genesis, where God, after creating the world in six days, rested on the seventh day. This day of rest was not merely a pause from divine activity but an establishment of a holy and sanctified period, setting a precedent for humanity. The sanctification of the Sabbath was codified in the Ten Commandments, where it is enjoined upon the faithful to “remember the Sabbath day, to keep it holy” (Exodus 20:8). This commandment underscores the importance of the Sabbath, placing it alongside other foundational ethical directives, highlighting its significance in the religious life and moral framework of believers.

We must surrender our all and put out complete faith in God. Nothing is our own. Everything can disappear. We must remain uninfluenced by the pressures and temptations of the world. We have to exhaust ourselves in efforts for our God and trust we will find faith in him.

Scientific and Health Benefits

The observance of the Sabbath, while deeply spiritual, also intersects significantly with aspects of health and well-being. Modern scientific studies have elucidated the tangible benefits of Sabbath-keeping on both mental and physical health. Research from Loma Linda University in 2014 found that individuals who observed the Sabbath regularly experienced better overall health outcomes compared to those who did not. This correlation can be attributed to several factors inherent in Sabbath observance, such as the deliberate cessation of work and secular activities, which provides a structured respite from the continuous demands and stresses of modern life.

Sabbath-keeping also plays a critical role in combating stress and burnout. The practice encourages a break from the incessant use of technology and the pervasive culture of busyness, allowing for a period of rest and recuperation. By unplugging from digital devices and setting aside work-related tasks, individuals can reset their mental state, leading to improved cognitive function and emotional stability. The rhythm of work and rest instituted by the Sabbath aligns well with what health professionals advocate for maintaining a balanced and healthy lifestyle.

Modern Observance

In contemporary times, the observance of the Sabbath has evolved, integrating traditional practices with modern adaptations. Many believers clear their schedules of work and secular commitments, dedicating the day to religious services, family gatherings, and communal meals. These activities foster a sense of community and spiritual renewal, reinforcing the communal and familial bonds that are often strained by the hectic pace of daily life.

A notable modern adaptation of Sabbath observance is the concept of a “Tech Sabbath,” popularized by individuals like Tiffany Shlain. This practice involves a deliberate disconnection from all digital devices, embracing a day of digital detox. By unplugging from the constant connectivity and interruptions of technology, individuals can engage more deeply with their surroundings, their spirituality, and their relationships. This modern interpretation of the Sabbath aligns with its original intent: to provide a structured time for rest, reflection, and reconnection with the divine.

Spiritual and Social Aspects

The Sabbath is seen by many as a divine gift, intended for both spiritual and physical rejuvenation. It represents an act of trust and faith in God, a recognition that life’s ultimate sustenance and purpose come from Him. By setting aside one day each week to rest and focus on spiritual matters, believers affirm their commitment to placing God at the center of their lives, above the pressures and demands of the world.

This act of faith is a form of surrender, acknowledging that all efforts and achievements are ultimately under God’s control. It counters the temptation to view work and productivity as ends in themselves, reminding the faithful of the need to maintain a correct perspective on life’s priorities. The Sabbath serves as a regular reminder that work should not become an idol; instead, it should be balanced with rest and reflection, ensuring that one’s focus remains on God.

The communal aspect of the Sabbath is also significant. It is a time for society-wide rest, where collective spiritual renewal can take place. The shared experience of resting and worshiping together strengthens communal bonds and fosters a sense of solidarity and mutual support. In a world where individualism often prevails, the Sabbath offers a countercultural model of community and connectedness.

Faith and Surrender

Observing the Sabbath requires a profound level of faith and surrender. It is an acknowledgment that everything ultimately belongs to God and that human efforts, while important, are secondary to divine will. This mindset helps believers avoid the pressures and temptations of the world, which often prioritize material success and constant productivity over spiritual health and well-being.

Sabbath observance encourages believers to exhaust their efforts for God and find their faith in Him, rather than in their achievements. It is a practice that fosters humility, as it necessitates recognizing one’s limitations and the need for divine grace. By stepping back from work and daily concerns, individuals can cultivate a deeper sense of trust and reliance on God, reaffirming their commitment to living according to His principles.

Rest and Work Attitude

The Sabbath also promotes a healthy attitude towards work and rest. In a culture that often glorifies busyness and equates productivity with worth, the Sabbath offers a counter-narrative. It teaches that rest is not only acceptable but necessary and that it is possible to maintain a correct attitude towards work without being consumed by it.

By keeping the Sabbath, believers are reminded of the dangers of allowing work to become an idol. This regular pause from labor helps to correct any skewed perspectives, ensuring that one’s focus remains on God and His purposes. The Sabbath provides a structured opportunity to reflect on one’s relationship with work, helping to maintain a balanced approach that honors both the need for productivity and the necessity of rest.

Conclusion

The Christian Sabbath, with its profound religious roots and enduring significance, continues to offer substantial benefits for mental, physical, and spiritual well-being. Its origins in the creation narrative and its inclusion in the Ten Commandments underscore its foundational importance in the life of believers. The scientific and health benefits of Sabbath-keeping further validate its practice, providing a structured means of combating stress, burnout, and the effects of constant technology use.

Modern observance of the Sabbath, including practices like the “Tech Sabbath,” illustrates how this ancient tradition can be adapted to contemporary life, providing a necessary respite from the demands of modernity. The spiritual and social aspects of the Sabbath highlight its role as a divine gift, encouraging trust in God, spiritual renewal, and communal bonding.

Ultimately, the Sabbath calls for a balanced approach to work and rest, ensuring that spiritual focus remains intact amidst daily challenges. By observing the Sabbath, believers can cultivate a deeper sense of faith, surrender, and correct perspective, maintaining a healthy attitude towards both work and rest. The Sabbath, therefore, remains a vital practice for holistic well-being, fostering a life that is aligned with divine principles and enriched by regular periods of rest and reflection.

We must rest. We must not be consumed by work. We need the correct attitude towards work and it must not distract from the Lord. It can be difficult when work consumes our hours and time and attention; nevertheless, we must constantly keep our focus on God. To devote so much to work, the danger is that it becomes an idol. An idol we might not like, an idol we might not prefer to make an idol, yet idols can come in the form of a tumor rather than something overly enticing. For this reason, we must honor the rest and surrender all to God. We need a constant reminder to correct our perspective.

Enkrateia: The Key to Spiritual Growth and Christian Virtue

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Enkrateia, derived from the Greek words “en” (in) and “kratos” (power), translates to having control over oneself or self-mastery. In the New Testament, it signifies self-control and temperance, essential virtues for Christian living. This concept is foundational for leading a life that aligns with Christian values and teachings.

We must combat weakness of will. We need to use all the teachings God has provided us. We have to pray for the strength of self-mastery. It involves controlling one’s thoughts and actions. The practice is so much more difficult than the theory, but it’s not impossible.

Biblical References

Galatians 5:23

In Galatians 5:23, enkrateia is listed as one of the fruits of the Spirit. This passage underscores the importance of self-control as a vital Christian virtue. The fruit of the Spirit represents the visible attributes of a Christian’s life, empowered by the Holy Spirit. Enkrateia, in this context, is not just about personal restraint but about a life transformed by spiritual discipline.

1 Corinthians 9:25

Paul, in 1 Corinthians 9:25, emphasizes the importance of self-control by likening it to an athlete’s discipline in training. Just as athletes exercise strict self-control to achieve physical mastery, Christians are called to exercise spiritual self-control to attain a life that honors God. This analogy highlights the effort and dedication required to develop enkrateia.

2 Peter 1:6

2 Peter 1:6 mentions enkrateia as a quality to be added to knowledge, indicating its role in spiritual growth. This verse suggests that self-control is not an isolated virtue but part of a broader framework of Christian virtues that contribute to a well-rounded spiritual maturity.

Theological Implications

Enkrateia in the New Testament is not just about restraint but involves active discipline and the pursuit of holiness. The virtue is closely tied to the idea of living a life that honors God, controlling one’s desires and impulses to align with divine will. This theological perspective frames self-control as a proactive and ongoing process essential for spiritual growth and maturity.

Philosophical Roots and Interpretations

Origins and Early Usage

The concept of enkrateia was first used in the context of self-control by Socrates’ students: Isocrates, Xenophon, and Plato. In ancient Greek philosophy, enkrateia was considered foundational to achieving eudaimonia, or the highest good. This early philosophical backdrop provides a rich context for understanding the development of the concept in Christian thought.

Xenophon’s Perspective

Xenophon regarded enkrateia as the foundation of all virtues, essential for achieving eudaimonia. He linked it to other virtues like sophrosyne (temperance) and epimeleia (care), suggesting that self-control is integral to a virtuous and balanced life.

Aristotle’s Interpretation

Aristotle positioned enkrateia as the opposite of akrasia (lack of self-control). He saw it as part of sophrosyne, focusing on controlling bodily pleasures and physical desires. Aristotle’s interpretation emphasizes the role of rationality and discipline in achieving self-mastery.

Plato’s Approach

While Plato did not explicitly use the term enkrateia in his earlier dialogues, his theory of the soul’s constitution suggests enkrateia as central to the human soul. Contemporary research connects enkrateia with the partition of the soul in Plato’s Gorgias, where he discusses the importance of harmonizing the rational, spirited, and appetitive parts of the soul.

Modern Scholarly Discussions

Philosophical Debates

Ongoing discussions explore the connections between enkrateia and the partition of the soul in Plato’s works. Scholars also continue to research the Aristotelian character types of akrasia and enkrateia, examining their relevance in contemporary philosophical and ethical frameworks.

Contemporary Analyses

Modern scholars analyze enkrateia in relation to current philosophical ideas and ethical frameworks. They investigate its relevance in discussions on virtue ethics and moral psychology, highlighting the enduring significance of self-control in various aspects of human life and society.

Summary

Enkrateia represents a fundamental concept in ancient Greek philosophy and Christian theology, emphasizing self-control and mastery over one’s passions. Its influence spans from classical philosophical discussions to biblical teachings, continuing to be a subject of scholarly interest in modern times. Understanding enkrateia helps in comprehending the broader framework of virtues essential for a disciplined and spiritually enriched life.

1 Corinthians 9:27

In the New Testament, the most common Greek word for self-control (temperance, KJV) is enkrateia. Its root meaning is “power over oneself” or “self-mastery.” Self-control, in its widest sense, is mastery over our passions. It is the virtue that holds our appetites in check, controlling our rational will or regulating our conduct without being unduly swayed by sensuous desires. Moderation is a key element in self-control.

Galatians 5:23

In Galatians 5:23, “self-control” (temperance, KJV) is the translation of the Greek word enkrateia, which means “possessing power, strong, having mastery or possession of, continent, self-controlled” (Kenneth S. Wuest, Word Studies in the Greek New Testament, “Galatians,” p. 160). Vincent’s Word Studies of the New Testament adds that it means “holding in hand the passions and desires” (vol. IV, p. 168). The word thus refers to the mastery of one’s desires and impulses and does not in itself refer to the control of any specific desire or impulse. If a particular desire or impulse is meant, the context will indicate it.

Self-Control in the Bible

Self-control is comprehensive in practical application to life, but the Bible does not use the word extensively. It is implied, however, in many exhortations to obedience, submission, and sinless living. The noun form is used only three times, the verb form twice (1 Corinthians 7:9; 9:25), and the adjective form once (Titus 1:8). The negative form of the adjective is used three times. In 2 Timothy 3:3, it is translated “without self-control [incontinent, KJV]”; in Matthew 23:25, “self-indulgent [excess, KJV]”; and in 1 Corinthians 7:5, “lack of self-control [incontinency, KJV].”

Another Greek word, nephalios, has the same general meaning, but it generally covers a more specific area of self-control. It is often translated as “temperate” or “sober.” Even though its root condemns self-indulgence in all forms, the Bible’s writers use it to refer to avoiding drunkenness.

Proverbs on Self-Control

Despite self-control’s obvious importance, we should not limit our understanding of these words to merely the stringent discipline of the individual’s passions and appetites. These words also include the notions of having good sense, sober wisdom, moderation, and soundness of mind as contrasted to insanity.

A good example of self-control implied in Proverbs 25:28: “Whoever has no rule over his own spirit is like a city broken down, without walls.” No specific Hebrew word in this sentence means “self-control,” but “rule” certainly implies it. In its comments on this verse, the Interpreter’s Dictionary of the Bible states:

The picture is that of a city whose walls have been so nearly destroyed as to be without defense against an enemy; so is the man who has no restraint over his spirit, the source of man’s passionate energies. He has no defense against anger, lust, and the other unbridled emotions that destroy the personality. (vol. 4, p. 267)

Proverbs 16:32 shows a more positive side of self-control: “He who is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city.” Here Solomon uses an entirely different word for “rule,” but the sense of self-control remains. A comparison of the two proverbs reveals the great importance of self-control as both an offensive and defensive attribute.

Conclusion

Undoubtedly, self-denial, self-sacrifice, and self-control are inextricably linked in Christian life; each is part of our duty to God. Yet human nature exerts a persistent and sometimes very strong force away from God, as Romans 8:7 clearly shows: “Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be.” It is this force that each Christian must overcome. Controlling ourselves, denying human nature its impulse to satisfy its desire, and even sacrificing ourselves are necessary if we are to stop sinning as a way of life. When we add the concepts of self-denial and self-sacrifice to our understanding of self-control, we can see more easily how large a role self-control plays in the Bible.

The control we need is to focus on what is truly important; work, life, and all the noise in our lives needs to be overcome. We don’t do this naturally or instinctively. We have to be intentional and overcome our natural desire to be distracted.

The Etymology and Cultural Significance of ‘Amen’

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The word “Amen” is ubiquitous across various religious traditions, particularly in Judaism, Christianity, and Islam. It signifies affirmation, agreement, and solemnity. Despite its widespread usage, the origins and evolution of “Amen” are rich and complex, spanning multiple cultures and languages. This blog post delves into the etymology, historical context, and contemporary usage of the word “Amen,” tracing its journey from ancient texts to modern-day liturgies.

Let it be done. It is an act of faith to end a prayer and believing it will be heard. That our insignificant words will be relayed to the eternal creator of the universe. That our puny wishes can somehow influence the world or change the divine state of affairs.

Etymological Roots

Hebrew Origins

“Amen” originates from the Hebrew word אָמֵן (‘āmēn), which itself is derived from the root אָמַן (‘āmán), meaning “to confirm,” “to support,” or “to be faithful.” In the Hebrew Bible, “Amen” is used to express solemn ratification of an oath or a statement. It appears in various contexts, including declarations of faith and agreements among people. For example, in Deuteronomy 27:15-26, the Israelites respond with “Amen” to the pronouncements of curses for disobedience, signifying their acknowledgment and acceptance of the terms.

Greek and Latin Adaptations

From Hebrew, “Amen” transitioned into Greek and Latin. The Septuagint, the Greek translation of the Hebrew Bible, retained the word “Amen” (ἀμήν) without translation, maintaining its original significance. The Latin Vulgate followed suit, using “Amen” (amen) in a similar manner. This transliteration rather than translation highlights the term’s perceived sanctity and the desire to preserve its original connotations.

Other Linguistic Influences

Beyond Hebrew, Greek, and Latin, “Amen” has been adopted into numerous languages, often with slight variations in pronunciation but consistent in meaning. In Arabic, “Amen” (آمِينَ) is frequently used in Islamic prayers, such as at the end of Surah Al-Fatiha during Salah (prayer). Similarly, in Aramaic, a language closely related to Hebrew, “Amen” retains its affirmatory role.

Historical Context and Usage

Biblical Times

In biblical texts, “Amen” serves multiple functions. It appears as a response to blessings, curses, prayers, and prophecies. Its usage in both public and private settings underscores its role in community affirmation and individual devotion. The Psalms, for instance, frequently end with “Amen” (e.g., Psalm 41:13, 72:19), marking a conclusion with a seal of truth and faithfulness.

Early Christianity

Early Christian communities, drawing heavily from Jewish traditions, adopted “Amen” into their liturgical practices. It became a standard conclusion for prayers and hymns. The New Testament features “Amen” extensively, including in the teachings of Jesus. Notably, Jesus often begins his declarations with “Amen, I say to you” (translated as “Truly, I say to you”), underscoring the veracity and importance of his words (e.g., Matthew 5:18).

Medieval and Renaissance Periods

During the Medieval and Renaissance periods, the Church further institutionalized the use of “Amen” in various sacraments and liturgical rites. It became a hallmark of ecclesiastical affirmation, spoken by both clergy and laity. The Gregorian chants, for instance, often concluded with a resonant “Amen,” adding a solemn musical dimension to its usage.

Contemporary Usage

Religious Practices

Today, “Amen” remains integral to religious practices across Judaism, Christianity, and Islam. In Christianity, it is recited at the end of prayers, hymns, and liturgical declarations. In Judaism, “Amen” is similarly used in response to blessings and prayers. Islam incorporates “Amen” at the end of Surah Al-Fatiha and other prayers, reflecting its deep-rooted significance.

Secular Contexts

Interestingly, “Amen” has also found a place in secular contexts. It is used colloquially to express strong agreement or approval. Phrases like “Can I get an Amen?” have permeated popular culture, often used rhetorically to seek affirmation from an audience.

Cultural and Musical Impact

The cultural impact of “Amen” extends into music and the arts. The “Amen Break,” a drum solo from the 1969 song “Amen, Brother” by The Winstons, has been extensively sampled in various music genres, from hip-hop to electronic dance music. This rhythmic snippet, though secular in origin, underscores the versatility and cultural penetration of the word “Amen.”

Conclusion

The word “Amen” encapsulates a profound journey through time, culture, and language. From its Hebrew roots signifying faithfulness and affirmation to its widespread adoption in religious and secular settings, “Amen” continues to resonate with deep spiritual and cultural significance. Its ability to convey solemn agreement and unwavering belief ensures that “Amen” remains a powerful and enduring element of human expression.

We are not alone in this world. That’s the great hope despite all the trials. With the world’s greatest challenges comes an even greater hope. Through this existential lens and as we reflect on our place in eternity, we find ourselves with God.

Risks and Emotional Control: Navigating a Christian Life

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Timing matters for all aspects of life. When there is a task to do, you can do it fast or slow, or anything else in the middle. Some things are easy to discern at which timeframe to complete, but others are unclear. Even when it is clear, we should question our timing. There is a time for everything.

To start, there is a temptation that goes along with impatience to speed up the process and do things as fast as possible. We want results. Now. This forgets that some things require more care and attention that comes with slowing down. This is one aspect of the virtue of patience. Sometimes it takes a stronger person to slow down.

On the other end, we cannot be too slow. Life is limited and we cannot take forever. Being risk-averse is too common when we have such comfortable lives. We don’t want to lose what we have. And, more biologically, we don’t want to take risks that will endanger us–that can possibly cost our lives–if there’s a safer alternative. Yet we need to often overcome being overly precautious when the stakes really aren’t too high. It’s like a child in a life jacket that is dipping into the pool for the first time: there’s almost no risk objectively, yet to the child, it appears to be a life-threatening task.

We need to control our emotions. Emotions can be a good motivator to be proactive. As Christians, we have to be actively fighting temptation and constantly trying to move towards God. The safest way to fall into temptation is by inertia: being pushed along this world and slowly being nudged towards sin.  Emotions are also necessary for work and productivity, but they must be harnessed in a nuanced way. We can see the classic example through the arts. Music evokes universal and complex emotions; shows and movies can masterfully draw on universal experiences. The art is communicating just the right things to evoke a connection. It is so hard to communicate feelings earnestly and vulnerably, but it can be so rewarding when it’s done right. For everyone. It can be cathartic for both the artist and the viewer. It’s beautiful.  

There are risks we perceive as disproportionate or superficially prudent, like being scared of social rejection or the negative feelings associated with failure. On the other end, the extreme is being too risky. It’s a failure of prudence to take risks unnecessarily or at a disproportionate cost. The daredevil or thrill-seeker climbing high buildings with no equipment risks their lives with the reward of the thrill of adrenalin. In these areas, we should practice taking calculated risks and sometimes even practice failing to get us to re-assess our risk tolerance. Sometimes we fear from people the simple “No.” We can seek or “go-for-no” to practice.

Finding Purpose in the Daily Grind: A Christian Perspective on Work and Life

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As a Christian navigating the professional world, I’ve realized that spiritual growth can occur in any workplace. Our jobs can be tests of character, opportunities for growth, and even spiritual practices. Utilizing our youthful energy, focusing on deep work, and maintaining a proper perspective on work can lead to a fulfilling existence. Reflecting on my struggles and the decision to leave my demanding job, I prioritize health, relationships, and personal interests alongside professional growth. Despite uncertain times, I’m committed to building skills and pursuing new opportunities. Ultimately, work should be about more than just a paycheck – it’s a chance for growth, service, and living out our faith.

Christianity, Mental Health, and the Courage to Be

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I hate anxiety. Not just the somatic, psychological disease, but what the existentialists understood as an effect of a lack of meaning or fear of non-existence. But life is full of it. We dread the unknown and the future is entirely unknown, and somehow we have to make peace with that.

Jesus didn’t die for you to be anxious. He died for freedom from existential anxiety. He gave us the gift of purpose and certainty in God by repairing the relationship between us. We can be happy and truly happy. Even psychological anxiety is defeated: what do we have to worry about? There are no insecurities under the ultimate rock of God.

It’s only when we go back into ourselves and become self-centered and take on the delusion that we are self-sufficient. Our anxiety died in Jesus and it’s replaced with faith. There is such a freedom. Any earthly failure is insignificant. We rely on humility and prayer to God. Our identity is not in earthly work, but rather our eternal efforts. We have to keep the eternal picture in mind.

Whenever we are overwhelmed or lose control of our mind to the chaos of rumination, we can be certain that no authority compares even a little bit to God. Nothing on this earth can give us approval. All comes from God. We can throw the world away for a glimpse of the Lord.

One antidote is courage. The courage to be is a self-affirmation of one’s being in spite of a threat of nonbeing and the anxiety associated with it. We are full of the fear of death, guilt, condemnation, meaninglessness, and emptiness. In spite of this, we need the strength of faith to stand firm in God. Yet this is not of our own accord; we can only find the source of courage from God.

We need courage with every step. Every moment we forget our dependence on God. Our helplessness is always apparent and deluding ourselves into thinking we are not only reinforces the problem. Even in the mundane of everyday life, we need the courage to be.

Often, we need courage through action, and the main action we take in our modern world is through speech. Speech is the key device for interpersonal relations; we must use it to be holy. Being courageous must come with careful discernment and we must put a careful guard on our mouths. Yet we need to know when we must speak. When fear paralyzes our tongues yet we know it will do the Lord’s work, we must act and speak with courage.

A reminder is not enough. We have to actively practice courage at every moment. In all that we do, we have to lean into discomfort and get stronger under God. Little by little, we grow in God’s courage and become little gods.

Apologetics, Oration, and Aesthetic Appreciation: Christian Skills for Spiritual Enrichment

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Christian skills are closely associated with virtue. But Christians have skills that aren’t necessarily Christian skills. For example, Jesus was a carpenter, and while that may serve as a useful metaphor, there is no call for Christians to become better carpenters. However, there might be a call for Christians to acquire skills of reasoning, interpersonal skills, and skills of focus or self-control. It’s difficult to parse these out from virtues because, in some understandings of virtue, they are understood as a skill to be developed. If we understand loving others as a skill, then we might understand the virtue of charity as a skill. I don’t think this is the case. Skills can promote virtues in the way habituation can develop virtues and skills can enable greater virtues. Conceptually, it is easier to think of skills as a neutral device that is necessary for some virtues.

Memorization can be a skill that enables virtue. For instance, memorizing scripture and being able to comprehend it to apply it to relevant circumstances enhances virtues. The ancients used memory as the primary way to relay information and stories. The mind palace or Temple of Loci is an ancient technique to visualize multiple, complicated elements to memorize. Memory is what makes us, and they are so precious. It makes sense why it’s such a valuable skill.

General comprehension can be a skill for apologetics or teaching others. The gift of teaching is the gift of changing people and the way they think. You can radically alter the way they see the world. You give back a little bit of the precious truth you received. It’s important to develop this skill by identifying weaknesses one has and constantly seeking knowledge through the right questions. We have a web of memories, know-how, and experiences. Teaching can also demonstrate mastery; good teaching is mastery of knowledge to the point that it can be broken down and manipulated to be served on a plate to a beginner.

Oration is a skill in itself. Communication is so difficult, especially when it comes to complicated ideas. Oration involves the unique combination of being able to speak on the spot, synthesizing the right words, and translating abstract thought into the correct concrete words. Even more, there is the task of going through this process to end with something persuasive, adding gestures, intonations, and having the right rhythm.

Appreciation of aesthetic experience can be a skill. To enjoy the creation that God has given. I cannot appreciate fine wine and I’m a novice when it comes to appreciating classical music. But I know from my love of food and literature that more experience leads to greater appreciation.

Self-control is a skill. Tolerating discomfort is difficult in an environment where we are spoiled and have our every comfort met. Being calm and composed is easy in a tame and quiet environment. Exercising some semblance of discipline can be easy when we don’t need a lot of discipline to be successful in modern life. Self-mastery is a bit of a lost skill or virtue. Self-control is often understood as a virtue, but it’s such a wide umbrella of skills. Should we let this skill atrophy because we don’t have much adversity? Never. We have to remain sharp and continue to grow in virtue.

Wisdom is a compilation of skills. Philosophy is a love of wisdom. Human wisdom is lost. It claims to be precise, thoughtful, and polished, but we can never attain it. We strive to dig deeply in the wrong spot. However, philosophy can be useful if we are directed by God. Philosophy can help us think about God. Meditating on God and trying to figure out what God is trying to say. We can enjoy what little we know and what wisdom the Lord has given us. We can enjoy a piece of the joy of art and godly happiness. We can develop virtues of patience, diligence, and trust. We can think deeply, read rigorously, and do our best to play with our thoughts. But we need a balance of rigorous structure and creativity. We must consume but also create.

Excellence is context-dependent. For the Christian, it doesn’t necessarily mean beating out the competition in the rat race for our jobs, school, or other life goals. Excellence is a virtue. Excellence and reflecting God’s glory. Excellence is having a proper relationship with God.

God is perfect, but we are far from that. But we can strive for that by striving to be closer to God. We cannot be fooled into thinking that we must be excellent for our own sake or promoting ourselves; all of our excellence is with the aim of serving God. We cannot be drunk with power or self-centeredness once we start to get closer to excellence.

God’s grace is all we can rely on. We can take comfort in the fact that his power is made perfect in our weakness, and we don’t need to strive for perfection other than as an aspiration target. Yet we must still strive for this perfection, especially in the moral domain. But more generally we can strive to be a light in our culture, local community, and personal intellect.

We have to redirect our focus whenever it stops being about Christ. The perspective from which we act must always be focused on the service of the Lord. Not ourselves, not for the approval of anybody else. The excellence we strive for is secondary and prior to our relationship with God, but it flows naturally as well. It is not aimed at for its own sake.

Rigor takes a great deal of discipline. There’s a particular standard and it takes a particular level of conscientiousness to meet it. It takes effort, dedication, and patience. We must strive for rigor in the fruits of the spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. These are the aspirational virtues that we work towards. Yet all is at the mercy of God.

We can apply this to our work, virtue, and devotion to others. The efforts we put in and the product of our hands must reflect an earnest work that pleases God. It’s taxing and difficult, but we work hard for God. It’s all we can do.

We have to be careful not to take the standard of rigor to be earthly. We need to focus on the perspective of God. It’s so easy to be swept up by the earth, make comparisons to others, and be influenced by what amounts to earthly failure. Remember, earthly failure can be a godly victory. We must be true to our loyalty.

Habituating Virtues: Training the Christian Mindset and Perspective

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Virtue must be trained. We are the sum total of our habits, and virtues must be habituated. To establish a habit, we need to train and practice, and reinforce actions. The starting point for Christians should be to habituate thinking about Christ. Connecting everything back to Christ and taking every step in virtue of Christ. The habit is the Christian mindset and thinking about everything from the Christ-like eternal perspective. This is no easy task and we can try so hard to have a brief glimpse of it. I don’t know how to make this easier. People devote their entire lives to this. Monastics escape the world to meditate. There is so much we can do, but we have to try.

The first practical step is to lean into discomfort. Professional athletes are devoted to growth and they focus on areas of most discomfort, that is, their weaknesses. Usually, weaknesses are the most uncomfortable to approach and work on. But our love of comfort often keeps us blind to our weaknesses. It is hard to know how to lean into discomfort because it is uncharted territory and it feels like jumping off a building. Everything tells us to stay comfortable and blissfully ignorant. We must be disciplined and approach actively the areas we avoid.

While there is an active portion of seeking discomfort, we must resist and stay resilient through attack. The temptation to cross the line or fall into sin is always present, sometimes stronger in one moment than others. Today, sexual sin is all around us, and resistance must be deliberate and focused. We have to draw the line and stick to it. Another example of line drawing is the white lie. We must speak the truth and be honorable even if it is inconvenient. All of this leads to an often neglected sin: gluttony. We are so self-indulgent and seek novelty gratification through technology without any restraint. It corrupts us in the same way excess food does–that is, it affects our minds and the way we control ourselves. We become too flippant in crossing the lines we draw and we have a hard time staying within them because of our lack of practice.

Kierkegaard wrote, “The present state of the world and the whole of life is diseased. If I were a doctor and were asked for my advice, I should reply, ‘Create silence’.” Our lives are too busy. It is important to have the right perspective and train this perspective to always have it on in our day-to-day work. In the grander picture, our work is insignificant busywork. However, through Christ, everything is imbued with meaning. The insignificant busywork becomes a part of a grand plan that Christ has for us. We might only understand a small slice of it, but we can have faith enough to have hope and work hard. 

We must embrace the discomfort. The non-ideal constraints help us realize that nothing is in our hands. Our plans dissolve as the present moves into the future. In this, we have faith in Christ. In faith, we can take risks, embrace failure, and be fine with whatever worldly rejection we face.

We must train ourselves to be reminded of the importance of training. To lose sight of the importance of the eternal perspective can cascade dangerously. Minimally, we have to force ourselves to taste the eternal and understand its importance in order to tame everything else in the world. The world of distractions can be a wild animal that consumes us if were are not careful.

Fortune favors the bold. Does it? Superstition aside, it’s important to take risks to expose ourselves to novel opportunities. Taking risks allows access to the minimal chance of something amazing happening; there is an important difference between zero and non-zero chances, no matter how low. The converse of this optimism is that it exposes us to a non-zero chance of something catastrophic. That fear can be paralyzing and instinctively we might avoid it. But we may overexaggerate how bad it can get. Moreover, we can inflate trivially bad outcomes, like rejection or failure without real consequences. These sorts of things are internally bad and can bruise our self-image or egos. These bruises are sometimes good.

We should practice being resilient to failure or rejection. The “go-for-no” approach looks at defeating trivial failures and embracing them in order to gain the possibility of great success. It attempts to deflate the trivially bad outcomes and indeed leans into it, like exposure therapy. The phobia of failure and its bundle of social failures and anxieties are pathological yet so common in society. It’s important to rise above in order to exercise our radical freedom. It’s an act of faith.

Selfishness, according to Aristotle and Plato, is ordered into self-love through training our prudence and moderating our affect. This is done through virtuous habits. Selfishness, or self-interest, is a basic drive or passion that can be controlled through practical reason and willpower.

Humor can help with virtues. It can be a service and risk to leap and tell a joke. It can be a form of self-forgetfulness and humility. It can be a social enterprise and a tool of connection and communication. Moreover, it’s an intellectual exercise of performance and art. There’s little comedy in the Bible. But humor and comedy are clearly a part of God’s creation: there’s humor among friends, funny little animals, and a deep irony in life. This is no mistake and not a result of sin. We shouldn’t be fooled into thinking that the solemn nature of Christianity means there is no comedy in the Christian life. Comedy is interestingly authentic. Pretense is the opposite of true comedy. Comedy also is a truthful commentary of a shared experience. It’s relatable because it resonates with a particular view or experience in this life.

Understanding the Virtue of Purity and Its Relationship to Modern Struggles

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Purity is tied up with the ugly history of Puritanism. Without going into this history, we can try to unbundle the virtues of purity. There’s another aspect to also be careful of that might be tied up with the ugly historical developments. That is the basicness or primitivity of purity in our moral thinking. Recent evolutionary morality traces our moral reasoning to basic instincts or intuitions that are sensitive to notions of purity. The adaptive component is related to disease prevention, but the same mechanism leads to repugnant social norms, like homophobia. In any case, a look at Christian purity as a virtue must be informed by these distractions and traps.

Corruption can be understood as the antithesis of purity. There is a really broad way of looking at purity: anything that is sin. But that is too broad to be useful. Still, we can make some broad observations before diving into a more focused look into specific topics. C.S. Lewis locates all sin as originating in pride. Applied to purity, pride is a corruption of purity. We might look to the allegory of the Garden of Eden. It was a pure state that was corrupted by the sin of pride of disobedience and self-reliance on knowledge independent of God. The impurity of sin is introduced. Something went wrong and there is no longer perfection. This impurity distances us from the pureness of God’s nature.

How do these abstract stories and conceptualizations relate to the virtue of pureness? Purity is aspirational in that it seeks to return to a sinless state. To this end, the virtues of purity are associated with an increased sensitivity to sin and a striving to eliminate it entirely. Sin takes diverse forms, so, large or small, this virtue aims to capture it all. It strives for a perspective matching God’s nature that is incongruent with sin; it is the Archimedean point from assessing the entirety of actions and our spiritual self; it is an unconditional commitment that gives meaning to every step in our life and continually strives to inch closer to God.

I want to move now to specific topics, with no particular regard for importance other than that it relates to my own struggles and the struggles of modernity. To begin, let’s focus on a manifestation of pride in psychological terms: narcissism. Narcissism is so common in the technological era of being bombarded with grand narratives and main character syndromes, the constant reminder of inadequacy and comparisons leading to envy, and the self-absorbed naval gazing that results.

I want to suggest that this is a particularly devastating problem for our ages. In the age of technology and instant gratification, we have an issue with wanting a thrill, lusting after that dopamine hit. We cannot stay still with our own thoughts. We need to be a part of the constant stream of the technological network and be a part of that community. Missing out, or the fear of missing out leaves us gnawing to get back.

The gnawing feeling can be thought of as an addiction, but we can simply understand it in terms of gluttony. We have an informational gluttony for constant updates. Every desire to take away our internal monologue can be satisfied by picking up the phone. We are fed a constant stream of other thoughts and information which takes us away from our own. The escapism from whatever plagues us, whatever our mind urges us to tend to, and the real issues confronting us are taken away by the ether of our technology.

What is the remedy? We have to correct our desires and control our thoughts. We have to shape our will to develop the ability to desire correctly. Simply put, we need the habit of focusing on the silence instead of the buzz of technology. The difficulty in this is that there is no person to be accountable to, and transparency in our actions is hard to come by in the privacy of our relationship with technology.