I meditate on your precepts and consider your ways (Psalm 119:15)
In my reading and experience in counselling, the saddest times are when people realize that what they had called love for someone else had been simply their need to love something, not really a love for the thing loved. In essence, the object of their love is nothing but a cipher; an empty vessel they can pour their affections into.
The result is that while they do nice things for the person, their expressions of love are based on what they themselves desire to give as love, not really what the other person would need to actually be loved. The result is that they then get frustrated when the other person doesn’t react to the love their showing… because all this time there wasn’t love of another person being shown, but the need to love……. something, anything. The other person wasn’t important.
This seems less selfish than at least the habit of humans to love the reflection of themselves in someone else, and hate whatever does not reflect them, but I’m not so sure. At least the “selfish” love actually reacts to something in the object of affection (if only because it reaffirms the lover).
I think this may also be part of what happens to Christians in some ways that they “love” God. C.S. Lewis hits on the point when he says:
“For my own part, I tend to find the doctrinal books often more helpful in devotion than the devotional books, and I rather expect the same experience may await many others. I believe that many who find that “nothing happens” when they sit down, or kneel down, to a book of devotion, would find their heart sings unbidden while they are working their way through a tough bit of theology with a pipe in their teeth and a pencil in their hand” (C.S. Lewis,”On the reading of Old Books” in God in the Dock, 205)
The reason for this difference is, I think, a simple one. In much devotional literature, there is an assumption that one has a close and real relationship with the God of the universe. However, we read devotional literature in the desire to actually strengthen that relationship, not because the relationship is already strong. Devotional literature often has trouble moving us to worship, because it so rarely moves us beyond the cipher-god of our own creation to a meditation on the real God. Heavy theology does just that, because it is only in the harder to understand ideas and revelations that our self-centered ideas of God and how He should be loved are questioned, and as a result where we can be moved to see God for who He really is.
The result of that vision for a heart renewed by the Holy Spirit, will always be worship.
This evening as I was thinking on a number of things (expunging the residue from misfired thoughts from the last week), I began to think about the modern fascination with rebellion and opposition. Indeed, it has come to then point that even where we are seeking to affirm something good, we have begun to frame it in terms of opposing something that we feel is wrong. Human rights these days are affirmed, not in order to actually support something noble (human rights) but through the punishment of those we interpret as breaching these rights.
The Church has not been immune. For the most part, myself included, there has been a move to see what is “not working” in the Church, and to then fix it. Ironically it seems to be behind both the abortive “Emergent Church” movement, and the nascent Reformed resurgence. Both reacting to the vapidity of late 20th century western evangelicalism and charismaticism. While one claims a focus on “justice” and the other on “orthodoxy”, in practice, both seem to actually be based in not being what went before. In a sense, being rebellious.
Unfortunately, this phraseology has traction. After all, for most of my life I’ve been regaled with stories of the beneficial rebellion of the 60s, the civil rights movement, etc. Rebellion is cool.
The problem is that positive change doesn’t come primarily from opposition to evils (though that is a necessary side effect), but by clear focus and affirmation of truth. The benefits of any previous rebellion come not from the accidents of the heroic opposition to what is against the truth. Admittedly, we sing the songs and tell the stories of those who stood against evil, but the real benefit, the real work, is done by those who are grasped by the truth and then work to re-form what is destroyed by rebellion around that truth. Such is the case personally, as my life is re-formed around Christ, and it is true for the Church as well. What we need are people who are technically conservative of what is most necessary. They conserve the truth, and expunge lies based on it.
The Church does not need more people pointing out the flaws. We need people pointing to the truth (namely, Jesus Christ). Thus what I pray for is not rebels who rebel against culture, or against low expectations, or injustice, but reformers who, like Luther, will be “captive to the Word of God”.
“You know how this wine was blended? Different types of Pharisee have been harvested, trodden, and fermented together to produce the subtle flavour. Types that were most antagonistic on earth…. The wickedness of other religions was the really live doctrine in the religion of each; slander was its gospel, and denigration its litany. How they hated each other up where the sun shone!”
(C.S. Lewis, Screwtape Proposes a Toast)
I have made the claim previously that the Gospel is always bad news to an unprepared heart, and that there are two major forms of the “unprepared”. In the first case are the despairing, who know that if there is a just God, that He must have profound problems with them. The Gospel for them is that God does indeed love them, and provided a way for them to enjoy Him in Jesus Christ. The problem is that the despairing cannot imagine that this is for them.
Then I said that there is a second group, a more numerous group, for which the Gospel is anything but good news, and I labelled that group the Pharisee.
Now, many will wonder at my calling the most common modern group pharisees, since pharisees are supposed to be religious people, and modern Canada is honestly a quite secular place. So let me explain what I mean by a Pharisee.
A Pharisee is someone who honestly believes that they are the ultimate definition of the moral, and set their lives to hatred of that which they see as immoral. A pharisee is by definition self-righteous. They define what is true and good and moral, and rage incessantly against what they see as “evil” (whatever that evil is, whether ignorance, or meanness, or irreligiousness). They gain their joy, not from the beliefs they hold, or from God, but from the fact that they are right and some other group is wrong. They are happy that they are righteous and they pity or hate those who are not precisely like them.
Unfortunately, it doesn’t matter what the main object of your beliefs is. If you think that all Montreal Canadiens fans are evil, and rejoice in their comeuppance, you are in danger of phariseeism. You can be a religious nut who rejoices in the damnation of whatever particular group you do not like (such as atheists, or the gays, or whatever), or you can be an atheist that gains your jollies by laughing at the silliness of those terrible religious people.
In both cases, you are quite assured that you are righteous; that you are a “good” person, and that the world would be much better if everybody else was like you.
Terribly enough, this is the common plight of the modern west. We have spent the last 30-50 years telling our young that they should have “self-esteem”, and that they should be more into expressing themselves than learning to be accurate, or even learning from others from whom they disagree. A necessary corollary of this is that you believe yourself to be the definition of what is good and worthy of expression. You yourself are righteous. Thus we have spent more than a generation telling ourselves that “we’re good enough, we’re smart enough, and gosh darn it, people like us” (twisted aside: anybody else find it ironic that the comedian that played Stewart Smalley is now a U.S. Senator?), and so telling them that they are righteous in themselves, they SHOULD BE self-righteous. It is good to be a Pharisee.
Of course, its sometimes hidden in “tolerance”, where we are called to tolerate all opinions, save those anachronistic troglodytes that are not tolerant, and the world will be so much better when they stop clinging to god and guns…… Or maybe it’ll all be good when those terrible people who believe in a religion are gone, or those irreligious atheists are gone, or <insert your favourite whipping boy here>….. You can see what I mean.
The gospel to a pharisee is far worse than to a despairing person. For the pharisee, the intimation that they are not actually as good as they imagine (and are in fact evil), since the ultimate definition of goodness isn’t them, but is God. Worse, this good God is actually so good that He really does hate evil, and thus hates our pharisaic tendencies.
The problem we Christians face is that this is a) cultural, so we have trouble catching this evil in ourselves and purging ourselves of it (and so people rightly see many of us as hypocrites) and b) a positive roadblock to the Gospel.
This isn’t helped much since we tend to focus our evangelism on the despairing sinner who knows they need mercy (God loves you), and actually adds strength to the pharisees, who need to know that the God who rules really hates evil, and we really are evil. We place our righteousness in us instead of in Him, and so honestly deserve the just wrath of God.
This is not good news to people who honestly believe they are good, or at least better than that group they hate. So far from seeing their desperate need for mercy, the pharisee culture reacts to the reign of God by demanding what right God has to define righteousness, or by claiming that God is evil, or by imagining that God hates all sin except mine.
The Pharisee is actually the most openly in rebellion to God, and rebels are rarely happy to be told of the rule of that which they rebel against. As a result the good news is very bad to this unprepared heart.
(considering) 8:28 