My dad sent me an email with this in it and I wanted to share it with you. While in this clip there is not a line of dialog it had me glued to me seat watching. I hope you enjoy this clip from "The Bear Film," by Jean Jacques Annaud
Thursday, April 1, 2010
Friday, January 22, 2010
Taught my first class
Today the Judge was gone on business and he left me to teach the class. This was my first time teaching other college students and I have to say the experience was fun. We talked about the events leading up to the revolutionary war and we also spent about ten minutes before the lecture discussing universal health care and Hugo Chavez's comment pertaining to the United States and Hatti.
The students seemed to grasp the idea of why the colonists were getting more and more upset with the government of Great Britain and also what parallel the colonists angst over taxation without representation and if it has anything to do with the present.
We spent some time talking about the Boston Massacre and about the colonist's anger over the actions of British Government, Governors, Judges and other officials. We also talked about the British perspective regarding the American Colonists.
Overall I had an enjoyable time and hope that I get to lecture again. I liked it.
The students seemed to grasp the idea of why the colonists were getting more and more upset with the government of Great Britain and also what parallel the colonists angst over taxation without representation and if it has anything to do with the present.
We spent some time talking about the Boston Massacre and about the colonist's anger over the actions of British Government, Governors, Judges and other officials. We also talked about the British perspective regarding the American Colonists.
Overall I had an enjoyable time and hope that I get to lecture again. I liked it.
Thursday, July 23, 2009
Violence and Christ
"Does loving your enemy mean not punishing him? No, for loving myself does not mean that I ought not to subject myself to punishment -- even to death. If one had committed a murder; the right Christian thing to do would be to give yourself up to the police and be hanged. It is, therefore, in my opinion, perfectly right for a Christian judge to sentence a man to death or a Christian soldier to kill an enemy." (C.S. Lewis "Mere Christianity") Both Cole and JH responded to me 2nd amendment posters with a somewhat different view point. I would like to describe here how I look at Violence with regards to the teachings of Jesus Christ and his apostles.
There are four basic views that Christians normally have with regards to violence and war. Most Christians will fall into one of these categories. Some Christians believe in Pacifism, others in Nonresistance, some adhere to the the Just War theory or when violence is just, and lastly some Christians ascribe themselves to a theory of Preventive War or of Preventive Violence.
To the best of my understanding pacifism takes the stance that all war and violence is morally wrong. Pacifist adopt the stance that the Lord instructed us to turn the other cheek and that love even our enemies and we cannot love someone that we kill.
Pacifists adopt the belief that all violence is contrary to the will of God and un-Christian. Pacifists believe that even using violence is self defense is morally wrong. If we cannot absorb the violence on a personal level without resorting to resistance or to retaliation how can we then be proponents of pacifism at a national or international level.
Some pacifists argue that we as Christians are citizens of God's kingdom and we should fore go the secular justifications of the world and we should obey God rather than men. That even though we live in a fallen world we should not be part of that world.
Nonresistance is a view that some Christians take that comes from the concept found in Matthew 5:39 that we should not resist and evil person. Adherents of nonresistance would not go as far being conscientious objectors in war or in violence but rather that we should be non combatants. That we can do good but that we should not personally resist the enemy by taking up weapons and hurting or killing others.
The Just War adherents of Christianity hold the view that an aggressive war or use of violence is wrong but that defensive violence is acceptable and that to support a nation's right to peaceful existence. Those who advocate the use of justified violence or war see pacifists and those nonresistors as not taking scripture out of context and avoid responsibility toward there fellow man. Some would even say that simply surrendering to evil is immoral.
Those who believe in justified violence see a Christian duty toward making the world a better place and that human life is a gift from God and should be protected and that violence is justified if it protects and defends the innocent. They believe as Christians they must make a stand against evil. If we do not stand against evil with more than words then how can we stand against evil in other forms.
Lastly we have those who believe in Preventive War. Preventive war advocates see that we should pursue the cause of justice further than simply defending ourselves against aggression. People who believe in preventive violence see that if self defense is biblically justified then why should we react to violence we know will happen. They would argue why should I wait for the first blow when in certain circumstances that first blow may be the first and the last if that first blow is sufficiently strong. If there is clear and present danger then Violence and war are justifiable. Preventing violence means that sometimes Christians will have to use violence to correct gross injustices, stop the Hitler's of the world, and stop innocents from hurt. As Christians we are bound by a moral obligation to lift the yoke off of those who are victims of tyrants and despots.
However I believe that this discussion should also look at some of the scriptural outlooks on violence. For these outlooks I turned to Keith Stump's article.
"Luke 3:14. "Then some soldiers asked him [John the Baptist], 'And what should we do?' He replied, 'Don't extort money and don't accuse people falsely -- be content with your pay.'" John condemned not the profession itself, but the unethical practices associated with it. He nowhere advised soldiers to leave the military.
· Matthew 8:10. "I have not found anyone in Israel with such great faith." Jesus thus praised the extraordinary faith of the Roman centurion in Capernaum. Jesus did not oppose earthly
governments or their right to maintain armies, nor participation of the faithful in those armies.
· Matthew 10:34. "Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword." Christ came to bring peace between people and God. But the inevitable result of Jesus' coming is conflict between good and evil on the earth.
· Luke 22:36-38. "If you don't have a sword, sell your cloak and buy one." Thus Jesus warned his disciples of perilous times to come. They would need defense and protection. These are not the words of a pacifist. (This does not conflict with Jesus' forbidding Peter to use a sword in a religious cause -- Matthew 26:52; John 18:36.)
· John 2:15. "So he made a whip out of cords, and drove all from the temple area...." Jesus violently drove the money changers from the outer court of the Temple. The Greek language implies that he used the whip on the money changers as well as on the sheep and oxen. Physical force can be applied with justice.
· Matthew 5:9. "Blessed are the peacemakers, for they will be called sons of God." Peace is rarely the product of appeasement. In the words of Billy Graham: "There come times when we have to fight for peace."
· Matthew 5:39. "Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also." A slap on the cheek is an insult, but certainly an insufficient provocation for violence. Christians are to go out of their way to avoid conflict and live in a peaceable manner.
But those efforts will not always succeed. What about a more serious injury than a slap? To suggest that Jesus is requiring Christians to be passive victims of violence, abuse and exploitation is taking the scripture far beyond its intent.
Some commentators have also suggested that Jesus' advice involved a special circumstance. If his followers at that time had replied to Roman violence in kind, they would have been swiftly crushed, and the fledgling Christian cause extinguished. It should also be noted that Jesus himself did not quietly turn the other cheek when slapped, but boldly protested the affront (John 18:22-23).
Understood in its own context and that of other scriptures, "turning the other cheek" does not support an attitude of non-resistant pacifism in the global arena.
· Matthew 5:44. "Love your enemies..." Is there an incompatibility between love and the taking of human life? A Christian never delights in the killing of people. But one can actively oppose a criminal without hating him. Through the centuries, devout soldiers with deeply held Christian convictions have shown that it is indeed possible to overcome hate in one's heart and kill without a vengeful spirit of hatred.
"Loving one's enemy" does not mean accepting what he has done and allowing him to avoid responsibility for it. Love sometimes calls upon Christians to restrain an enemy that seeks to harm the innocent. Seeking justice is not inconsistent with loving and forgiving the perpetrators. An enemy can be challenged in love. We can forgive him, but he still has to live with the consequences of his actions -- and sometimes die because of them.
In the Sermon on the Mount, Jesus was saying that Christians should not lash out in revenge, returning evil for evil. Vengeance and vindictiveness have no place in the Christian life. But it is not inconsistent with biblical teaching to defend oneself and one's loved ones. Love requires action to protect human life. Self-defense is not revenge, but the restraining of further evil.
· Acts 10:2. This sympathetic reference to the "devout and God-fearing" centurion Cornelius implies an acceptance of the worthiness of a military career.
· Ephesians 6:10-17; 2 Timothy 2:3-4. These and other military allusions of the apostle Paul do not square with a pacifist orientation. A pacifist would never use martial imagery in a positive context. Jesus also used illustrations of war and battle to convey spiritual lessons (Luke 14:31). The New Testament does not renounce using the physical equivalents of spiritual weapons.
· Hebrews 11. Military men are among those recognized as heroes of the faith.
· Romans 12:17-19. "Do not repay anyone evil for evil... If it is possible, as far as it depends on you, live at peace with everyone... Do not take revenge...." Notice that Paul says, "if it is possible." Christians are to cultivate peace with everyone -- to the extent possible.
Hatred and vengeance must not shape our actions. But there is a difference between vengeance taken with a hateful heart and appropriate self defense. Retributive justice is not the same thing as revenge. There is an appropriate use of force that is neither vengeful nor vicious, and is aimed at seeking peace and justice.
· Romans 13. In this key chapter, the apostle Paul teaches that civil government is ordained by God and should be supported by Christians. Paul was no anarchist.
Those in authority, Paul notes, do not bear the sword for nothing. "He is God's servant, an agent of wrath to bring punishment on the wrongdoer" (verse 4).
Here is an unambiguous biblical endorsement of the use of the sword for the maintenance of good order. As long as there are those who are bent on doing evil -- victimizing innocent, law-abiding citizens -- police and military will be necessary to restrain evil and protect the weak and innocent.
God has given human governments authority in the physical sphere. And nowhere in Scripture does one find a prohibition on Christians having full participation in legitimate governmental functions -- including the right to use arms to restrain and punish evildoers.
Spiritual Warfare
The above interpretations are presented to explain the majority Christian viewpoint, not to belittle or condemn other legitimate moral choices.
All Christians, however, can agree on this: Prayer can help resolve conflicts!
Physical warfare exists because spiritual warfare exists. There is an underlying spiritual conflict between the forces of good and the forces of evil. The powers of darkness are continually attempting to subvert the purposes of God. The apostle Paul acknowledged this spiritual warfare when he wrote that "our struggle is not against flesh and blood,but against the spiritual forces of evil" (Ephesians 6:12).
The clear mandate for all Christians, therefore, is to pray that evil will be restrained, and that the innocent will be protected. Prayer combats the evil forces ultimately responsible for violence and wars. This victory can be won only with spiritual weapons.
Further, it must be kept continually in mind that God will bless those nations that honor him. (Psalm 33:10-17). The strength of a nation is in its devotion to
God, not in the size of its armed forces. This is not to diminish the need for a strong defense, but to remind us that our ultimate confidence must be placed in God.
There will come a time when the nations of this world "will beat their swords into plowshares and their spears into pruning hooks." (Isaiah 2:4). All humanity will seek to live by the peaceable wisdom of God rather than the passions of corrupted human nature.
But that time is not yet.
Christians must not let the promise of the final removal of war distract them from working for its elimination here and now. We must reach out to all humanity, working to change enemies into friends, working to remove the causes of suffering, working to change the world for the better in every way possible.
For some Christians, this effort will involve participating in armed conflicts. Each individual is responsible before God for his own decision in that regard.
Regardless of our personal views and convictions, we can all thank God for the courageous men and women who fight against the evildoers of this world -- and especially those who, at this very moment, face peril far from home.
Many -- like Sgt. Alvin York -- are soldiers of deep spiritual faith, who prove their courage and character by fighting -- and sometimes dying -- for God and country.
They are all heroes.
Alvin York carried a Testament with him and read it through five times during his stay in the army. "It was my rock to cling to," he wrote in his diary. And so it is with countless others who bear arms.
Whether at home or abroad -- whether in times of peace or of war -- those who follow the Prince of Peace must be in the forefront of those working for a better, safer world -- whether their warfare is spiritual, physical or both. "
Also I would like to list some perspectives on violence and war from prominent Christians we can look at.
"Now personally, I'm a man of peace, but this is a defensive war against a destructive evil. As a Christian ethicist, I believe that the most loving thing to do is to seek out the evil perpetrators and their supporters and bring them to justice. If someone comes up and strikes me on the right cheek, I turn the other one. But if someone comes to destroy my family, love becomes justice."
-Henlee Barnette, professor emeritus of Christian ethics at Southern Baptist Theological Seminary
Those responsible for such barbaric acts must be held to account. But we must be guided by higher goals than mere revenge."
-George Carey, Archbishop of Canterbury
"So I speak as a Quaker of not particularly good standing.It seems to me that in confronting the forces that attacked the World Trade Center and the Pentagon, the United States has no sane alternative but to wage war; and wage it with unflinching resolution."
-Scott Simon, host of National Public Radio's Weekend Edition
"Drape the sanctuary in black and mourn that we've had to kill."
Stanley Hauerwas at a forum at Duke University
There are certain truths in this world. I hope for a better world. I look forward with faith to the coming of our Lord where the Lion shall lay with the lamb, but until that time happens I realize that we live in a fallen world. That war and violence existed antemortally. That there was a war in heaven. I have been commanded not to murder but that does not mean I have been commanded not to kill in self defense or in preventing violence to myself. Yahweh himself is describes as a "man of war" in Exodus 15:3. Abraham in his battle to free his nephew Lot from Kedorlaomer did not leave Lot to live in slavery. Abraham who was by Paul counted to be the father of the faithful went after those who were the aggressor and attacked them and defeated them. If I must use violence to defend my God, my family, my freedom, or my country then I will do so. In taking up arms to defend my self or those I love from violence I will not do so with a glad heart delighting in bloodshed but with a reluctant heart knowing that one day I will not have to wage war any more and that violence will be a thing of the past.
There are four basic views that Christians normally have with regards to violence and war. Most Christians will fall into one of these categories. Some Christians believe in Pacifism, others in Nonresistance, some adhere to the the Just War theory or when violence is just, and lastly some Christians ascribe themselves to a theory of Preventive War or of Preventive Violence.
To the best of my understanding pacifism takes the stance that all war and violence is morally wrong. Pacifist adopt the stance that the Lord instructed us to turn the other cheek and that love even our enemies and we cannot love someone that we kill.
Pacifists adopt the belief that all violence is contrary to the will of God and un-Christian. Pacifists believe that even using violence is self defense is morally wrong. If we cannot absorb the violence on a personal level without resorting to resistance or to retaliation how can we then be proponents of pacifism at a national or international level.
Some pacifists argue that we as Christians are citizens of God's kingdom and we should fore go the secular justifications of the world and we should obey God rather than men. That even though we live in a fallen world we should not be part of that world.
Nonresistance is a view that some Christians take that comes from the concept found in Matthew 5:39 that we should not resist and evil person. Adherents of nonresistance would not go as far being conscientious objectors in war or in violence but rather that we should be non combatants. That we can do good but that we should not personally resist the enemy by taking up weapons and hurting or killing others.
The Just War adherents of Christianity hold the view that an aggressive war or use of violence is wrong but that defensive violence is acceptable and that to support a nation's right to peaceful existence. Those who advocate the use of justified violence or war see pacifists and those nonresistors as not taking scripture out of context and avoid responsibility toward there fellow man. Some would even say that simply surrendering to evil is immoral.
Those who believe in justified violence see a Christian duty toward making the world a better place and that human life is a gift from God and should be protected and that violence is justified if it protects and defends the innocent. They believe as Christians they must make a stand against evil. If we do not stand against evil with more than words then how can we stand against evil in other forms.
Lastly we have those who believe in Preventive War. Preventive war advocates see that we should pursue the cause of justice further than simply defending ourselves against aggression. People who believe in preventive violence see that if self defense is biblically justified then why should we react to violence we know will happen. They would argue why should I wait for the first blow when in certain circumstances that first blow may be the first and the last if that first blow is sufficiently strong. If there is clear and present danger then Violence and war are justifiable. Preventing violence means that sometimes Christians will have to use violence to correct gross injustices, stop the Hitler's of the world, and stop innocents from hurt. As Christians we are bound by a moral obligation to lift the yoke off of those who are victims of tyrants and despots.
However I believe that this discussion should also look at some of the scriptural outlooks on violence. For these outlooks I turned to Keith Stump's article.
"Luke 3:14. "Then some soldiers asked him [John the Baptist], 'And what should we do?' He replied, 'Don't extort money and don't accuse people falsely -- be content with your pay.'" John condemned not the profession itself, but the unethical practices associated with it. He nowhere advised soldiers to leave the military.
· Matthew 8:10. "I have not found anyone in Israel with such great faith." Jesus thus praised the extraordinary faith of the Roman centurion in Capernaum. Jesus did not oppose earthly
governments or their right to maintain armies, nor participation of the faithful in those armies.
· Matthew 10:34. "Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword." Christ came to bring peace between people and God. But the inevitable result of Jesus' coming is conflict between good and evil on the earth.
· Luke 22:36-38. "If you don't have a sword, sell your cloak and buy one." Thus Jesus warned his disciples of perilous times to come. They would need defense and protection. These are not the words of a pacifist. (This does not conflict with Jesus' forbidding Peter to use a sword in a religious cause -- Matthew 26:52; John 18:36.)
· John 2:15. "So he made a whip out of cords, and drove all from the temple area...." Jesus violently drove the money changers from the outer court of the Temple. The Greek language implies that he used the whip on the money changers as well as on the sheep and oxen. Physical force can be applied with justice.
· Matthew 5:9. "Blessed are the peacemakers, for they will be called sons of God." Peace is rarely the product of appeasement. In the words of Billy Graham: "There come times when we have to fight for peace."
· Matthew 5:39. "Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also." A slap on the cheek is an insult, but certainly an insufficient provocation for violence. Christians are to go out of their way to avoid conflict and live in a peaceable manner.
But those efforts will not always succeed. What about a more serious injury than a slap? To suggest that Jesus is requiring Christians to be passive victims of violence, abuse and exploitation is taking the scripture far beyond its intent.
Some commentators have also suggested that Jesus' advice involved a special circumstance. If his followers at that time had replied to Roman violence in kind, they would have been swiftly crushed, and the fledgling Christian cause extinguished. It should also be noted that Jesus himself did not quietly turn the other cheek when slapped, but boldly protested the affront (John 18:22-23).
Understood in its own context and that of other scriptures, "turning the other cheek" does not support an attitude of non-resistant pacifism in the global arena.
· Matthew 5:44. "Love your enemies..." Is there an incompatibility between love and the taking of human life? A Christian never delights in the killing of people. But one can actively oppose a criminal without hating him. Through the centuries, devout soldiers with deeply held Christian convictions have shown that it is indeed possible to overcome hate in one's heart and kill without a vengeful spirit of hatred.
"Loving one's enemy" does not mean accepting what he has done and allowing him to avoid responsibility for it. Love sometimes calls upon Christians to restrain an enemy that seeks to harm the innocent. Seeking justice is not inconsistent with loving and forgiving the perpetrators. An enemy can be challenged in love. We can forgive him, but he still has to live with the consequences of his actions -- and sometimes die because of them.
In the Sermon on the Mount, Jesus was saying that Christians should not lash out in revenge, returning evil for evil. Vengeance and vindictiveness have no place in the Christian life. But it is not inconsistent with biblical teaching to defend oneself and one's loved ones. Love requires action to protect human life. Self-defense is not revenge, but the restraining of further evil.
· Acts 10:2. This sympathetic reference to the "devout and God-fearing" centurion Cornelius implies an acceptance of the worthiness of a military career.
· Ephesians 6:10-17; 2 Timothy 2:3-4. These and other military allusions of the apostle Paul do not square with a pacifist orientation. A pacifist would never use martial imagery in a positive context. Jesus also used illustrations of war and battle to convey spiritual lessons (Luke 14:31). The New Testament does not renounce using the physical equivalents of spiritual weapons.
· Hebrews 11. Military men are among those recognized as heroes of the faith.
· Romans 12:17-19. "Do not repay anyone evil for evil... If it is possible, as far as it depends on you, live at peace with everyone... Do not take revenge...." Notice that Paul says, "if it is possible." Christians are to cultivate peace with everyone -- to the extent possible.
Hatred and vengeance must not shape our actions. But there is a difference between vengeance taken with a hateful heart and appropriate self defense. Retributive justice is not the same thing as revenge. There is an appropriate use of force that is neither vengeful nor vicious, and is aimed at seeking peace and justice.
· Romans 13. In this key chapter, the apostle Paul teaches that civil government is ordained by God and should be supported by Christians. Paul was no anarchist.
Those in authority, Paul notes, do not bear the sword for nothing. "He is God's servant, an agent of wrath to bring punishment on the wrongdoer" (verse 4).
Here is an unambiguous biblical endorsement of the use of the sword for the maintenance of good order. As long as there are those who are bent on doing evil -- victimizing innocent, law-abiding citizens -- police and military will be necessary to restrain evil and protect the weak and innocent.
God has given human governments authority in the physical sphere. And nowhere in Scripture does one find a prohibition on Christians having full participation in legitimate governmental functions -- including the right to use arms to restrain and punish evildoers.
Spiritual Warfare
The above interpretations are presented to explain the majority Christian viewpoint, not to belittle or condemn other legitimate moral choices.
All Christians, however, can agree on this: Prayer can help resolve conflicts!
Physical warfare exists because spiritual warfare exists. There is an underlying spiritual conflict between the forces of good and the forces of evil. The powers of darkness are continually attempting to subvert the purposes of God. The apostle Paul acknowledged this spiritual warfare when he wrote that "our struggle is not against flesh and blood,but against the spiritual forces of evil" (Ephesians 6:12).
The clear mandate for all Christians, therefore, is to pray that evil will be restrained, and that the innocent will be protected. Prayer combats the evil forces ultimately responsible for violence and wars. This victory can be won only with spiritual weapons.
Further, it must be kept continually in mind that God will bless those nations that honor him. (Psalm 33:10-17). The strength of a nation is in its devotion to
God, not in the size of its armed forces. This is not to diminish the need for a strong defense, but to remind us that our ultimate confidence must be placed in God.
There will come a time when the nations of this world "will beat their swords into plowshares and their spears into pruning hooks." (Isaiah 2:4). All humanity will seek to live by the peaceable wisdom of God rather than the passions of corrupted human nature.
But that time is not yet.
Christians must not let the promise of the final removal of war distract them from working for its elimination here and now. We must reach out to all humanity, working to change enemies into friends, working to remove the causes of suffering, working to change the world for the better in every way possible.
For some Christians, this effort will involve participating in armed conflicts. Each individual is responsible before God for his own decision in that regard.
Regardless of our personal views and convictions, we can all thank God for the courageous men and women who fight against the evildoers of this world -- and especially those who, at this very moment, face peril far from home.
Many -- like Sgt. Alvin York -- are soldiers of deep spiritual faith, who prove their courage and character by fighting -- and sometimes dying -- for God and country.
They are all heroes.
Alvin York carried a Testament with him and read it through five times during his stay in the army. "It was my rock to cling to," he wrote in his diary. And so it is with countless others who bear arms.
Whether at home or abroad -- whether in times of peace or of war -- those who follow the Prince of Peace must be in the forefront of those working for a better, safer world -- whether their warfare is spiritual, physical or both. "
Also I would like to list some perspectives on violence and war from prominent Christians we can look at.
"Now personally, I'm a man of peace, but this is a defensive war against a destructive evil. As a Christian ethicist, I believe that the most loving thing to do is to seek out the evil perpetrators and their supporters and bring them to justice. If someone comes up and strikes me on the right cheek, I turn the other one. But if someone comes to destroy my family, love becomes justice."
-Henlee Barnette, professor emeritus of Christian ethics at Southern Baptist Theological Seminary
Those responsible for such barbaric acts must be held to account. But we must be guided by higher goals than mere revenge."
-George Carey, Archbishop of Canterbury
"So I speak as a Quaker of not particularly good standing.It seems to me that in confronting the forces that attacked the World Trade Center and the Pentagon, the United States has no sane alternative but to wage war; and wage it with unflinching resolution."
-Scott Simon, host of National Public Radio's Weekend Edition
"Drape the sanctuary in black and mourn that we've had to kill."
Stanley Hauerwas at a forum at Duke University
There are certain truths in this world. I hope for a better world. I look forward with faith to the coming of our Lord where the Lion shall lay with the lamb, but until that time happens I realize that we live in a fallen world. That war and violence existed antemortally. That there was a war in heaven. I have been commanded not to murder but that does not mean I have been commanded not to kill in self defense or in preventing violence to myself. Yahweh himself is describes as a "man of war" in Exodus 15:3. Abraham in his battle to free his nephew Lot from Kedorlaomer did not leave Lot to live in slavery. Abraham who was by Paul counted to be the father of the faithful went after those who were the aggressor and attacked them and defeated them. If I must use violence to defend my God, my family, my freedom, or my country then I will do so. In taking up arms to defend my self or those I love from violence I will not do so with a glad heart delighting in bloodshed but with a reluctant heart knowing that one day I will not have to wage war any more and that violence will be a thing of the past.
Wednesday, July 1, 2009
Wednesday's Christlike Ideal of Humility
Last week the principle and ideal of faith were discussed and I give much thanks to Rev. Paul for helping me to have a better understanding of the principle. This week I will post about the concept of humility and how it applies to our lives. Humility is one of the greatest attributes man can strive to obtain, and while I am still a fledgling in the gospel of Jesus Christ I will seek to explain how I look at Humility.
Humility incorporates the idea of avoiding high positions when possible and discouraging and dismissing the flattering words of thoughtless friends. Humility can be thought of as a state of being meek in spirit, or freedom from pride and arrogance. A wise man once wrote, "Modesty is a shining light; it prepares the mind to receive knowledge, and the heart to receive truth. Humility is the solid foundation of all the virtues." Humility also inspires an individual to learn by study, prayer, and divine guidance. It is a willingness to learn from others. It is the understanding that no mortal man can have a monopoly on the knowledge of all things.
Throughout the New Testament the idea of Humility can be found. In the Sermon on the Mount our Savior states, "Blessed are the poor in spirit; for their's is the kingdom of heaven."(Matthew 5:3) and then later in the same sermon our Master proclaims, "Blessed are the meek; for they shall inherit the Earth."(Matthew 5:5) Paul in his Epistle to the Philippians states, ". . . in lowliness of mind let each esteem other(s) better than themselves." (Philippians 2:3) The savior also speaks of Humility in Mathew 23:5-12
Humility incorporates the idea of avoiding high positions when possible and discouraging and dismissing the flattering words of thoughtless friends. Humility can be thought of as a state of being meek in spirit, or freedom from pride and arrogance. A wise man once wrote, "Modesty is a shining light; it prepares the mind to receive knowledge, and the heart to receive truth. Humility is the solid foundation of all the virtues." Humility also inspires an individual to learn by study, prayer, and divine guidance. It is a willingness to learn from others. It is the understanding that no mortal man can have a monopoly on the knowledge of all things.
Throughout the New Testament the idea of Humility can be found. In the Sermon on the Mount our Savior states, "Blessed are the poor in spirit; for their's is the kingdom of heaven."(Matthew 5:3) and then later in the same sermon our Master proclaims, "Blessed are the meek; for they shall inherit the Earth."(Matthew 5:5) Paul in his Epistle to the Philippians states, ". . . in lowliness of mind let each esteem other(s) better than themselves." (Philippians 2:3) The savior also speaks of Humility in Mathew 23:5-12
" But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, And love the uppermost rooms at feasts, and the chief seats in the synagogues, And greetings in the markets, and to be called of men, Rabbi, Rabbi.
But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ. But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. "
But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ. But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. "
Once again our Lord would not ask us to do something he did not do. Christ lived and emphasized the ideal of humility in his life.
He taught his disciples, "Whosoever therefore shall humble himself as this little child..."(Mathew 18:4) or in Matthew 18:3 when he said, "Except ye be converted and become as little children." The savior was trying to instruct his followers that as children our minds are often open and inquisitive but as we grow older our necks become stiff and our hearts hardened to new information that does not fit with what we believe. We need to exhibit the humility to understand that we can still learn, that we do not know all.
When his disciples were jocking for position regarding who would be greater in the kingdom of God our Lord taught them " But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant:" (Matthew 20:25-27) We must remember not to let our humility become a thorn for us. That we are not to take the glory of men upon ourselves. That our pride should not lead us to the vain ambitions of the world that include the love of honor and glory so that we might be greater than those we serve.
We must also remember to not so highly place our position and honor that we are not willing to serve those we should. The Lord taught this by example when he washed the feet of his chief apostle Peter and instructed him that though we might prize our present position and reputation in life we must not cherish these things so much that we are unwilling to lay them aside for the humble things we may be called upon to do. We must not be afraid to get our hands dirty from time to time.
The Savior speaks and teaches of the importance of humility in our lives because its opposite pride is what comes between a man and God. It is pride that stops a man from entering into a relationship with Christ or following Christ later on. A proud man will lose all of sense of duty to God. He will place himself in the place of God. He starts to think from this wrong position and it influences the rest of his life negatively.
Part of humility encompasses the realization that "thy will be done" instead of "my will." As a follower of Christ we must realize that God is our Standard of perfection and that in comparison to his perfect and infinite virtues we are sorely lacking.
"And every virtue we possess,
And every victory won,
And every thought of holiness
Are His alone."
When we can acknowledge the things that God provides for us we will no longer be arrogant toward our fellow brother and sisters. We do not advertise ourselves to others. We do not do things to be seen of men. We do not need to be like the Pharisees who did their deeds to be seen of men, sought the positions of honor at feasts, clamored for the best seats in the synagogues and the worst of these was that they thought they had no need of repentance from sin.
There are two parts to humility we should consider. We should have personal humility and social humility. Personal humility incorporates the ideas of a proper perspective of the place we have in God's vast creation. It also embodies the idea that we must have humility for out personal progression in our relationship with Christ. We must also note that humility builds character and that humility is necessary for a true rendering of service to others.
Thomas Edison realized the vastness of God's creation when he said, "We don't know the millionth part of one percent about anything. We don't know what water is. We don't know what light is . . . We don't know what enables is to keep our feet when we stand up. We don't know what electricity is. We don't know what heat is. We don't know anything about magnetism We have a lot of hypothesises about these thing, but that is all. But we do not let our ignorance about these things deprive us of their use."
We need to realize that, "The Heavens declare the glory of God; amid the firmament sheweth his handwork." (Psalms 19:1) We need to realize that the Milky way in which we live is but a tiny fragment, and within this tiny fragment is our solar system which is an infinitesimal speck and and within this speck is a microscopic dot which is Earth.
A test of humility lies not in failure but in success. When we are tempted to forget that all of our power and achievements have come because of God. We might deserve the success we gain in life but we will fail a far more important test if we do not acknowledge God's role in our success.
Baynard Taylor taught the idea of how humility can help us in the game of life,
"Our Business in life is not to get ahead of other people, but, to get ahead of ourselves. To break our own record, to outstrip our yesterdays with our todays, to bear our trials more beautifully than we ever dreamed we could, to whip the tempter inside and out as we never whipped him before, to give as we have never given, to do our work with more force and a finer finish than ever. . . To beat our own game means a great deal. Whether we win or not, we are playing better than we ever did before, and that's the point after all- to play a netter game of life."
Pride can keep us from providing service to those we should. Sometimes the color of ones skin causes us to be conceited and prevents us from doing the right thing. Other times we might be tempted to be a self righteous church goer, or we might possess the haughtiness or wealth or display the cruelty so often exhibited by social climbers. All of these sins can be overcame with the application of humility. If we do not have sympathy for our fellow man because of our pride we will no help them or serve them. Pride creates the idea of exclusiveness and unbrotherliness.
At the core of the ideal of humility is the expression that we must realize that we are no better or any more important in the eyes of God than anyone else who is striving to do good.
In closing I leave the words of a poet,
"He who must lead must first himself be led;
Who would be loved to be capable of love
Beyond the utmost he receives, who claims
The rod of power must first have bowed
And being honored, honor what's above:
This know the men who leave the world their names."
Wednesday, June 17, 2009
Wednesday's Christ like Ideal of Good Will
I decided I want to post something here having to do with how we can become better women and men. I would say that I don't mean to be preachy but my walk with Christ has changed my life and I want all of the world to understand how Christ can change their life for the better. If you don't want to hear about it then I'm sorry.
In the gospel of St. Luke Chapter 2:8-14 we the angels praising the birth of our Lord Jesus Christ say, "Glory to God in the highest, and on earth peace, good will toward men."
In this angelic chorus two ideals are expressed. The first and most important is the praise of God. This is properly placed first as the beginning and the foundation of all our human hopes. For if we should deny God or fail to praise and exalt him, we can never thereafter exalt and praise man so highly.
The second ideal of the angel's song is the proclamation of "peace on earth and good will toward men." Christ lived the ideal of good will for the world so completely that He is our standard of perfect kindness and brotherhood.
"Yet in the dark street shineth
The everlasting Light.
The hopes and fears of all the years
Are met in thee tonight."
All of us must figuratively go to Bethlehem. As John Mulholland wrote, "All the world must go to Bethlehem though some but shut the door to Christ. . . all the world must go to Bethlehem and some will.. .find the world's wisdom there. . . All the earth must go to Bethlehem, for there is earth's hope."
If we are to become one with Christ as he promised, we must keep our "Christmas within."
"Then let every heart keep its Christmas within,
Christ's pity for sorrow, Christ's hatred of sin,
Christ's care for the weakest, Christ's courage for right,
Christ's dread for darkness Christ's love of the light
Everywhere, everywhere, Christmas to-night!"
In having good will and being a Christian there are tests of our discipleship to Christ. R.H.L. Shepard said, "Christianity consists not in abstaining from doing things that no gentleman would think of doing, but in doing things that are unlikely to occur to anyone who is not in touch with the spirit of Christ."
One of the questions we must ask of ourselves if we are to have good will is do we have room in our personal lives today for Christ. Do we put first things first. Do we give too much of ourselves to something other than Christ whether it be music, books, art, the Internet, video games, playing outdoors, or many other things. Christ stands at the door knocking and saying, "If any man hear my voice, and open the door, I will come to him, and will sup with him and he with me."
"Let not our hearts be busy inns,
That have no room for thee,
But cradles for the living Christ
And his nativity.
Still driven by a thousand cares
The pilgrims come and go;
The hurried caravans press on;
The inns are crowded so!
Oh, lest we starve, and lest we die,
In our stupidity,
Come, Holy Child, within and share,
Our hospitality.
Let not our hearts be busy inns,
That have no room for thee,
But cradles for the living Christ
And his Nativity." -Ralph Spalding Cushman
Someone once said, "Whosoever thinks long enough in terms of Christ, lives long enough in terms of Christ will, in the end, become like Christ."
If we follow Christ and become more like him each day that we walk in his footsteps we will naturally find that we begin to have more good will toward our fellow man. Let us follow our Master and he will not lead us astray and by following him there will be peace on earth and good will toward men.
In the gospel of St. Luke Chapter 2:8-14 we the angels praising the birth of our Lord Jesus Christ say, "Glory to God in the highest, and on earth peace, good will toward men."
In this angelic chorus two ideals are expressed. The first and most important is the praise of God. This is properly placed first as the beginning and the foundation of all our human hopes. For if we should deny God or fail to praise and exalt him, we can never thereafter exalt and praise man so highly.
The second ideal of the angel's song is the proclamation of "peace on earth and good will toward men." Christ lived the ideal of good will for the world so completely that He is our standard of perfect kindness and brotherhood.
"Yet in the dark street shineth
The everlasting Light.
The hopes and fears of all the years
Are met in thee tonight."
All of us must figuratively go to Bethlehem. As John Mulholland wrote, "All the world must go to Bethlehem though some but shut the door to Christ. . . all the world must go to Bethlehem and some will.. .find the world's wisdom there. . . All the earth must go to Bethlehem, for there is earth's hope."
If we are to become one with Christ as he promised, we must keep our "Christmas within."
"Then let every heart keep its Christmas within,
Christ's pity for sorrow, Christ's hatred of sin,
Christ's care for the weakest, Christ's courage for right,
Christ's dread for darkness Christ's love of the light
Everywhere, everywhere, Christmas to-night!"
In having good will and being a Christian there are tests of our discipleship to Christ. R.H.L. Shepard said, "Christianity consists not in abstaining from doing things that no gentleman would think of doing, but in doing things that are unlikely to occur to anyone who is not in touch with the spirit of Christ."
One of the questions we must ask of ourselves if we are to have good will is do we have room in our personal lives today for Christ. Do we put first things first. Do we give too much of ourselves to something other than Christ whether it be music, books, art, the Internet, video games, playing outdoors, or many other things. Christ stands at the door knocking and saying, "If any man hear my voice, and open the door, I will come to him, and will sup with him and he with me."
"Let not our hearts be busy inns,
That have no room for thee,
But cradles for the living Christ
And his nativity.
Still driven by a thousand cares
The pilgrims come and go;
The hurried caravans press on;
The inns are crowded so!
Oh, lest we starve, and lest we die,
In our stupidity,
Come, Holy Child, within and share,
Our hospitality.
Let not our hearts be busy inns,
That have no room for thee,
But cradles for the living Christ
And his Nativity." -Ralph Spalding Cushman
Someone once said, "Whosoever thinks long enough in terms of Christ, lives long enough in terms of Christ will, in the end, become like Christ."
If we follow Christ and become more like him each day that we walk in his footsteps we will naturally find that we begin to have more good will toward our fellow man. Let us follow our Master and he will not lead us astray and by following him there will be peace on earth and good will toward men.
Thursday, May 7, 2009
The Fourth Turning Part II
These archtypes also have refrence to "turnings" as the author describes them. There are four turnings.
The First Turning is a High —an upbeat era of strengthening institutions and weakening individualism, when a new civic order implants and the old values regime decays. Old Prophets disappear, Nomads enter elderhood, Heroes enter midlife, Artists enter young adulthood—and a new generation of Prophets is born.
The Second Turning is an Awakening —a passionate era of spiritual upheaval, when the civic order comes under attack from a new values regime. Old Nomads disappear, Heroes enter elderhood, Artists enter midlife, Prophets enter young adulthood—and a new generation of child Nomads is born.
The Third Turning is an Unraveling —a downcast era of strengthening individualism and weakening institutions, when the old civic order decays and the new values regime implants. Old Heroes disappear, Artists enter elderhood, Prophets enter midlife, Nomads enter young adulthood—and a new generation of child Heroes is born.
The Fourth Turning is a Crisis —a decisive era of secular upheaval, when the values regime propels the replacement of the old civic order with a new one. Old Artists disappear, Prophets enter elderhood, Nomads enter midlife, Heroes enter young adulthood—and a new generation of child Artists is born.
Like the four seasons of nature, the four turnings of history are equally necessary and important. Awakenings and Crises are the saecular solstices, summer and winter, each a solution to a challenge posed by the other. Highs and Unravelings are the saecular equinoxes, spring and autumn, each coursing a path directionally opposed to the other. When a society moves into an Awakening or Crisis, the new mood announces itself as a sudden turn in social direction. An Awakening begins when events trigger a revolution in the culture, a Crisis when events trigger an upheaval in public life. A High or Unraveling announces itself as a sudden consolidation of the new direction. A High begins when society perceives that the basic issues of the prior Crisis have been resolved, leaving a new civic regime firmly in place. An Unraveling begins with the perception that the Awakening has been resolved, leaving a new cultural mindset in place. The gateway to a new turning can be obvious and dramatic (like the 1929 Stock Crash) or subtle and gradual (like 1984’s Morning in America). It usually occurs two to five years after a new generation of children starts being born. The tight link between turning gateways and generational boundaries enables each archetype to fill an entire phase-of-life just as the mood of an old turning grows stale and feels ripe for replacement with something new.
The four turnings comprise a quaternal social cycle of growth, maturation, entropy, and death (and rebirth). In a springlike High, a society fortifies and builds and converges in an era of promise. In a summerlike Awakening, it dreams and plays and exults in an era of euphoria. In an autumnal Unraveling, it harvests and consumes and diverges in an era of anxiety. In a hibernal Crisis, it focuses and struggles and sacrifices in an era of survival. When the saeculum is in motion, therefore, no long human lifetime can go by without a society confronting its deepest spiritual and worldly needs. Modernity has thus far produced six repetitions of each turning, each repetition lasting roughly the duration of a phase of life and corresponding to an identical constellation of generational archetypes. Each sequential set of four turnings constitutes a saeculum. (Pretty much all of this was taken directly from Fourth Turning )
The First Turning is a High —an upbeat era of strengthening institutions and weakening individualism, when a new civic order implants and the old values regime decays. Old Prophets disappear, Nomads enter elderhood, Heroes enter midlife, Artists enter young adulthood—and a new generation of Prophets is born.
The Second Turning is an Awakening —a passionate era of spiritual upheaval, when the civic order comes under attack from a new values regime. Old Nomads disappear, Heroes enter elderhood, Artists enter midlife, Prophets enter young adulthood—and a new generation of child Nomads is born.
The Third Turning is an Unraveling —a downcast era of strengthening individualism and weakening institutions, when the old civic order decays and the new values regime implants. Old Heroes disappear, Artists enter elderhood, Prophets enter midlife, Nomads enter young adulthood—and a new generation of child Heroes is born.
The Fourth Turning is a Crisis —a decisive era of secular upheaval, when the values regime propels the replacement of the old civic order with a new one. Old Artists disappear, Prophets enter elderhood, Nomads enter midlife, Heroes enter young adulthood—and a new generation of child Artists is born.
Like the four seasons of nature, the four turnings of history are equally necessary and important. Awakenings and Crises are the saecular solstices, summer and winter, each a solution to a challenge posed by the other. Highs and Unravelings are the saecular equinoxes, spring and autumn, each coursing a path directionally opposed to the other. When a society moves into an Awakening or Crisis, the new mood announces itself as a sudden turn in social direction. An Awakening begins when events trigger a revolution in the culture, a Crisis when events trigger an upheaval in public life. A High or Unraveling announces itself as a sudden consolidation of the new direction. A High begins when society perceives that the basic issues of the prior Crisis have been resolved, leaving a new civic regime firmly in place. An Unraveling begins with the perception that the Awakening has been resolved, leaving a new cultural mindset in place. The gateway to a new turning can be obvious and dramatic (like the 1929 Stock Crash) or subtle and gradual (like 1984’s Morning in America). It usually occurs two to five years after a new generation of children starts being born. The tight link between turning gateways and generational boundaries enables each archetype to fill an entire phase-of-life just as the mood of an old turning grows stale and feels ripe for replacement with something new.
The four turnings comprise a quaternal social cycle of growth, maturation, entropy, and death (and rebirth). In a springlike High, a society fortifies and builds and converges in an era of promise. In a summerlike Awakening, it dreams and plays and exults in an era of euphoria. In an autumnal Unraveling, it harvests and consumes and diverges in an era of anxiety. In a hibernal Crisis, it focuses and struggles and sacrifices in an era of survival. When the saeculum is in motion, therefore, no long human lifetime can go by without a society confronting its deepest spiritual and worldly needs. Modernity has thus far produced six repetitions of each turning, each repetition lasting roughly the duration of a phase of life and corresponding to an identical constellation of generational archetypes. Each sequential set of four turnings constitutes a saeculum. (Pretty much all of this was taken directly from Fourth Turning )
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