Honesty is a big part of finding a genuine sense of belonging and creating authentic community. Intentional and honest communication helps build authentic connection between people. When we choose to use words that have vague meaning -- especially when we know that other people often mean something different by the words we choose -- we compromise our ability to communicate honestly and clearly. This is why I've written elsewhere that it doesn't make sense to "define the word God however you want to," as some communities suggest, because that word already means something in our language. There are other words that have other meanings, so it makes sense to find some word that actually means what you want to say, clearly and honestly.
Bless is a word that gets a lot of use in American society. We are expected to say, "bless you," when someone sneezes. Someone often offers a public blessing before a dinner or sporting event. When people want to express gratitude, they often say, "bless you," as well. And of course, there are sarcastic uses of the word, like the euphemistic, "bless your heart," when what is really meant is closer to, "I'm baffled by how you even function in the world." An evangelist once quipped that the silence must be deafening when someone sneezes in a room full of atheists, implying that there is no other response to a sneeze other than to offer a theistic comfort. When we set aside sarcasm and consider what we actually mean, though, there may be better choices.
None of this is to imply that we should avoid any word altogether. If we are thoughtful and intentional about what we are saying, every word can be useful. When we are thoughtless or deceptive in some way, we most likely aren't creating the kind of community or world we most value. So, let's explore what the word bless actually means and see if there are other, more accurate ways we might express what we actually mean.
A blessing, by definition, is an appeal for divine approval. Whether it is formulaic or spontaneous, to bless something is to "confer or invoke divine favor." In the case of sneezes, back around 600 CE, a sneeze was thought to be the first sign that someone was infected with a plague, so asking for God to bless an individual who sneezed was, in essence, praying for supernatural aid to make an infected person healthy. In the case of this "Justinian" plague, about half the population of Europe died anyway. Even further back in human history, though, it was believed that the soul vacated the body when a person sneezed. Although it may only be for a brief moment, people feared that demons could enter the vacant, soulless person, so a petition for God to bless a sneezer was intended to attract the supernatural's attention to an imminent threat of demon possession. In this case, it would appear that asking for blessing is quite effective, as no person has ever been objectively demonstrated to be possessed by a demon.
A blessing spoken before a sporting event, on the other hand, is perhaps intended to express gratitude to a supernatural and to appeal to that supernatural for the safety of the players. Oddly, whether or not there are any injuries in the course of the competition seems not to be a reflection on the supernatural in question. A great many Christians in the United States also believe that their god influences the actual outcome of sporting events, so an injury on the other team might be seen as favor from their barbaric divine. Either way, the blessing is an appeal to some external supernatural.
We also sometimes use the word to indicate human approval. When we go to someone and say, "I want your blessing on this plan," we aren't always asking for the other person to invoke divine favor, we just want to know that the person approves of what we want to do. "I give my blessing," expresses one's personal approval. "Lord, give us your blessing," requests approval from a non-entity.
In addition to reflexive answers to sneezes, asking for divine favor, and expressing approval, blessing is also synonymous with conveying gratitude. When I hand food to a panhandler, the response is often, "bless you," or more even more accurately, "God bless you." This always strikes me as odd, that this person who has literally nothing but the clothes on their back, believe that they have the ear of a divine being enough to invoke favor on my life, but not enough for that divine being to meet their actual physical needs. I've decided to believe that these individuals don't actually realize that it would be more appropriate to say what they actually mean, which is, "thank you."
It's the subject of the sentence that makes the whole affair murky. When we say, "bless you," we are actually leaving out the subject of the sentence. It isn't a command, like, "Close the door." When a sentence is a command, the unstated subject is always "you." (You) close the door. But not (You) bless you. The unspoken subject in the case of a blessing is "God." (God) bless you. And I can accept that some people sincerely mean to invoke their imagined supernatural when they offer a blessing, even if I'm confident that their petition isn't being heard by anything superhuman. The problem is that they fail to honestly express what they mean, and that actual human connection suffers as a result.
Human connection may only suffer a little bit in the case of a compulsory sneeze response, but it suffers much more when people are unable or unwilling to vulnerably express gratitude and say, "thank you." Consider the unspoken subject of the sentence, "Thank you." It isn't a command: (You) thank you. That doesn't make any sense. It's actually a very personal expression: (I) thank you. "I feel gratitude for you," must seems worlds more vulnerable than, "May God bless you." When I express my gratitude clearly and honestly, I'm conveying my own emotions, my own connection to you, perhaps even my own need for you as a fellow human being. When I ask that God bless you, it's out of my hands. I don't have to reveal my feelings or my needs. The idea of a god makes a safe and convenient veil behind which people hide their own values and ideas.
Again, if someone has thoughtfully considered what they mean to say and decide that they authentically and sincerely want to request that their deity of choice show favor in a particular situation or on a particular person, the words "(God) bless you," seem quite appropriate, even if they always keep a safe barrier between people. For example, if a principal wants to tell their students, "God bless you," that seems to be an expression of that individual's beliefs and hopes for their students. It's that part that conveniently goes unsaid that bothers me. If a principal hopes for great things in the lives of their students, it's irresponsible to leave it up to a supernatural. Saying, "I will work really hard so that your time in this school prepares you for success in life," is more vulnerable, but it's a much more compelling commitment than, "I hope someone up there is looking out for you, because I don't have a clue how to help you and you kids are just a mess." It's fine to hide behind a theistic veil, but unless some convincing actions accompany that blessing, a blessing in and of itself accomplishes nothing in terms of human well-being.
I contend that when we are grateful, we can tell people that we are grateful. When we hope for people's safety, we can say, "I care about you and hope you stay safe." When we want our team to win, we can just say, "I want my team to win." Even when we choose to be blindly patriotic, we can just say so without making petitions to a supernatural to favor the part of earth we happen to live on more than other people in other parts of the planet we all share. When we are honest and clear about what we mean to say, we create more authentic connection with the people around us. This is even true of invocations before sporting events or other public celebrations. Rather than "invoking" a supernatural's favor, one can easily invoke a sense of gratitude, and the shared values and common purpose for people to be together. This might be a little more work that a typical "blessing," but saying something meaningful, clear, and honest is worth a little bit of effort.
The real question, though, is: What do we say when someone sneezes if we're trying to be authentic, honest, and clear? The truth is, there are already many other things that people say in response to sneezes that have integrity with their deepest values without invoking anything supernatural. One could take Penn Jillette's approach and say, "That's funny," although some people may not find that particularly connecting. In Spanish, people say salud; in German, people say Gesundheit; and in Irish, people say slรกinte, all of which essentially mean "good health," which is a way of expressing, "I hope you stay healthy," without invoking divine providence.
In fact, many cultures have traditional responses to sneezing that have more to do with a person's health than with divine petitions. On the most vulnerable end of the scale is the typical Vietnamese response, which translates to, "Are you alright?" On the most honest end of the scale is the typical Australian Aboriginal response, which is basically, "You have released nose water!" Some cultures hold to the superstition that a sneeze means someone is talking about you behind your back, and in Japan it's common for people to ignore a sneeze altogether.
Basically, say what you mean to say, not just what you are in the habit of saying, and you will more effectively create satisfying connection with people, find an authentic sense of belonging, and build meaningful community. When we are willing to examine our automatic responses, like using the word bless when we really mean something else, we will also get better at saying what we mean in the rest of our speaking. And if you really want someone to feel "blessed" -- to feel the actual sentiment behind what you are speaking into their life -- take some personal responsibility for acting on that wish for their well-being. If you aren't willing to do that, maybe the most honest thing really is not to say anything at all.
Showing posts with label gratitude. Show all posts
Showing posts with label gratitude. Show all posts
Monday, February 1, 2016
Monday, August 18, 2014
Isaiah 38-39: Living in the Present Responsibly
Isaiah 38 and 39 contain two more stories about Hezekiah, both of which are also recorded in 2 Kings, although the version in Isaiah includes a song that does not appear in 2 Kings. Although 2 Chronicles also contains a version of the siege of Jerusalem by Sennacherib (which we explored last week), including some of the strategic preparations Hezekiah made as the Assyrian army advanced, the Chronicler records only a summary of the story of Hezekiah's illness and leaves out the story about the envoys from Babylon altogether. Perhaps the Chronicler didn't want to record anything that made the Judean king look bad, or perhaps the stories evolved and circulated in such a fashion that the Chronicler didn't have the same information as the authors of Isaiah and 2 Kings. Historically, it looks like Hezekiah fell ill and then recovered at a certain point in his reign. What is more interesting is what the stories about the king might help us see in our own lives.
Out of the varied versions of Hezekiah's illness, Isaiah is the only one that suggests a glimpse at what Hezekiah was thinking. 2 Chronicles suggests that Hezekiah was too proud after recovering from his illness, and that his pride brought suffering on himself and his kingdom; only his humility spared them. Without any details, we can only derive that pride can be dangerous, especially for those in positions of power. More details about applying figs to the king's boils and the shadow on a sundial miraculously moving backward appears in 2 Kings, as it does in Isaiah. There is nothing explicit in 2 Kings to accuse Hezekiah of pride, however. Only in Isaiah does the author include a poem or song that reflects Hezekiah's grief that he would die "in the noontide of [his] days," and his subsequent exuberance about regaining his life.
The poet of Isaiah 38:10-20 observes a few things worth acknowledging. First, there are some things we can't control. There are some illnesses no amount of medicine will cure, and yet sometimes people recover through no conscious or intentional action on their part. There are some decisions that we cannot influence, and yet sometimes we are the unexpected beneficiaries of other people's decisions. Second, when we are miserable -- even if we are not so sick that we aren't likely to survive -- we often wallow in our misery and act as though that misery completely fills our future. We are sometimes overwhelmed with hopelessness in the midst of temporary hardship. Third, we can't celebrate once we're dead, so if we have reason for celebration, we should express it while we are alive. The dead are not grateful or hopeful, and they aren't selfish or hopeless either. If there's something that matters to us, we have to tend to it while we are alive.
To the first observation, there are some who will point out that Hezekiah's illness in the story actually was cured because of something he did; he was in control of his own well-being. Surely, this is often the case in our own lives. Our own habits are often the causes of our misery. If we are willing to change what we do, we might create greater well-being in our lives. In Hezekiah's case, perhaps figs have a curative property that alleviates certain deadly boils, but we know that prayer in and of itself doesn't have any effect on reality. As has been pointed out, wishing for something and asking a supernatural to accomplish it for you is no different from magic. In the absence of any supernatural, we must conclude that we have to do something different if we want our reality to be different. It is this practice of acting in accord with our prayers or wishes that actually changes things. When we are willing to act in accordance with what we want, we change our lives. If prayer or some other religious practice prepares us for acting in accord, then so be it, but in this case it is still human action that makes the difference.
Even then, there are limits to what we can control. When we accurately recognize the limits of our control, we are less likely to be miserable. When we accurately assess the magnitude of our hardship, we are potentially less likely to wallow in our misery. Sometimes, our feelings of hopelessness are completely justified, and our emotions are always true, whether they are actually warranted or not. The more we are able to step back from our own circumstances and see a larger picture of our lives and of the world, though, the more we are able to place our own experience in perspective. This surely takes a bit of practice.
Having some perspective could also help us find things to celebrate. The poet of Isaiah 38:10-20 suggests that just being alive is something worth celebrating, and I'm inclined to agree, even though I haven't just recovered from a deadly illness. It might even be that every moment of our lives is ripe with things that are worthy of celebration, if we are just willing to look for those sources of joy rather than the ubiquitous reasons to feel miserable. There is something to be said for living in the present moment with gratitude for what we have.
Being fully present in the moment cuts both ways, then. If we dwell in the past or focus entirely on the future, we miss our opportunities to act and to create. We often hear that we should strive to be awake to the present. Yet, without any perspective at all, we could lose sight of a larger context. We could get overwhelmed by our temporary misery. We could make foolish or naive decisions that don't contribute to the kind of lives we want or the kind of world we want. In order to be fully present in each moment, we have to understand something about what matters to us -- we have to know our general trajectory at least. Otherwise, we might keep making the same mistakes over and over again, or we might keep veering off course from the things we care about most deeply. Balance and perspective are important.
As an example, we have one last story about Hezekiah, told almost exactly the same in 2 Kings 20 and Isaiah 39. Some Babylonian envoys pay Hezekiah a visit, and the king shows them around to all his treasures. After they leave, Isaiah warns the king that Babylon will one day be a great empire that will abscond with all of those treasures as well as Hezekiah's own descendants. (This is an indication that the story originated after Hezekiah's death during or after the time of the Babylonian exile.) Hezekiah, thinking only of the present moment and his personal experience, is grateful that there will be peace during the rest of his lifetime.
Living in the present could have some negative long-term consequences if we are not conscious of a larger context. Our lives are like threads in an enormous tapestry, and our actions determine our connection to all the other threads. Littering might make sense to someone living in the present, and yet it creates a less habitable world for other people. Large scale pollution from industry would follow the same logic, except that its effects on future generations is exponentially greater than a litterbug tossing a fast food bag out of a car window at a stoplight. Being fully present in the moment without any sense of the interconnectedness of our our lives and actions can be profoundly irresponsible. While we cannot predict the future well enough to know the eventual results of every action we take, we can at least consider some of the obvious consequences of our actions. We cannot consider the long-term well-being of ourselves and the people around us, however, without some sense of perspective. We might be much more prone to seek out quick fixes to our anxiety if we are just attuned to the present moment. Thus, while we strive to be fully present in each moment so that we can most effectively act in accord with what we want for our lives, the lives of others, and the world we all share, we have to spend some time thinking about how our actions in the moment fit into a bigger picture.
One way that we can do this is by connecting with other people, particularly people in different circumstances from us. We might do this just by walking around our neighborhoods and introducing ourselves, or we might get involved in an organized effort to improve the well-being of a certain group of people. For instance, through tutoring primarily Latino students in a local GED program, I was able to connect with people who are taking steps to improve their lives -- and the lives of their descendants. I gained a greater appreciation for the sorts of sacrifices some people make in order to provide for the basic needs of their families, and I became more aware of how challenging the current system of bureaucracy can be for some of those people. They have to confront challenges I have never had to confront. I have a different set of challenges in my life, and a different set of sacrifices that make sense in the context of the kind of person I want to be and the kind of life I want to live. Connecting with people who seem different from you on the surface can help provide a more informed sense of perspective. It's easier to be aware of how your actions affect the lives and well-being of the people around you when you are more deeply connected to those people.
Another advantage of our time is the ease with which we can gain information about the world. It's also true that we can get lost in internet rabbit trails, and we must be ever more discerning about the biases of the information we find. Still, we have the potential to understand a great deal about how the patterns and habits of our lives affect our own well being, and how our actions impact the lives of people on the other side of the world. We don't have to learn all that there is to know, and we don't have to learn it all at once. The willingness to continually place a little bit of new information into our worldview can keep us conscious of a larger context in the midst of our moment-by-moment decisions. It bears repeating that this willingness to take in new information also comes with the responsibility to make sure that information is valid, to the best of our ability. Since everyone has biases, all of the information we find has been influenced by someone's biases, and our interpretation of that information will be influenced by our own biases. Even so, being aware of a larger global perspective can help us live in the moment more responsibly.
There are probably dozens of ways that people could maintain a larger perspective while striving to be more fully present in each moment. I'll mention one final way, since it so clearly connects to topics from previous chapters. When we know our guiding principles, it's easier to make decisions. When we are conscious of our values, it's easier to know what to do in the moment. Our values and guiding principles are necessarily big-picture kinds of ideas. They automatically connect us with a larger perspective. They are tapestry-sized concepts. When we spend a little time each day reminding ourselves of our values, the principles we want to guide us, or what we envision as a best possible version of ourselves, moments of anxiety have less potential to send us into a tailspin. Our temporary misery is less likely to overwhelm us when we know what we stand for. We are less likely to sabotage our ability to express our deepest most noble selves when we regularly spend time being aware of how we want to show up in life. Once we have identified our values and our guiding principles, a few minutes is all that it takes to tune in to ourselves and be reminded of those deep truths about who we are.
Our lives are threads in an enormous tapestry, and our moment-by-moment decisions determine how we connect with all the other threads and the tapestry as a whole. In order to make the most of our opportunities, we strive to be more fully present in the moment, and yet our sense of integrity suggests that we maintain a broader perspective. We can do this by building connection with the people around us, developing our knowledge about the larger world we inhabit, and being more deeply aware of the values and principles upon which we want to base our lives. In this way, we might recognize our limits and boundaries with greater clarity, more often prevent momentary misery from overwhelming us, and more frequently recognize all that we have to celebrate.
Out of the varied versions of Hezekiah's illness, Isaiah is the only one that suggests a glimpse at what Hezekiah was thinking. 2 Chronicles suggests that Hezekiah was too proud after recovering from his illness, and that his pride brought suffering on himself and his kingdom; only his humility spared them. Without any details, we can only derive that pride can be dangerous, especially for those in positions of power. More details about applying figs to the king's boils and the shadow on a sundial miraculously moving backward appears in 2 Kings, as it does in Isaiah. There is nothing explicit in 2 Kings to accuse Hezekiah of pride, however. Only in Isaiah does the author include a poem or song that reflects Hezekiah's grief that he would die "in the noontide of [his] days," and his subsequent exuberance about regaining his life.
The poet of Isaiah 38:10-20 observes a few things worth acknowledging. First, there are some things we can't control. There are some illnesses no amount of medicine will cure, and yet sometimes people recover through no conscious or intentional action on their part. There are some decisions that we cannot influence, and yet sometimes we are the unexpected beneficiaries of other people's decisions. Second, when we are miserable -- even if we are not so sick that we aren't likely to survive -- we often wallow in our misery and act as though that misery completely fills our future. We are sometimes overwhelmed with hopelessness in the midst of temporary hardship. Third, we can't celebrate once we're dead, so if we have reason for celebration, we should express it while we are alive. The dead are not grateful or hopeful, and they aren't selfish or hopeless either. If there's something that matters to us, we have to tend to it while we are alive.
To the first observation, there are some who will point out that Hezekiah's illness in the story actually was cured because of something he did; he was in control of his own well-being. Surely, this is often the case in our own lives. Our own habits are often the causes of our misery. If we are willing to change what we do, we might create greater well-being in our lives. In Hezekiah's case, perhaps figs have a curative property that alleviates certain deadly boils, but we know that prayer in and of itself doesn't have any effect on reality. As has been pointed out, wishing for something and asking a supernatural to accomplish it for you is no different from magic. In the absence of any supernatural, we must conclude that we have to do something different if we want our reality to be different. It is this practice of acting in accord with our prayers or wishes that actually changes things. When we are willing to act in accordance with what we want, we change our lives. If prayer or some other religious practice prepares us for acting in accord, then so be it, but in this case it is still human action that makes the difference.
Even then, there are limits to what we can control. When we accurately recognize the limits of our control, we are less likely to be miserable. When we accurately assess the magnitude of our hardship, we are potentially less likely to wallow in our misery. Sometimes, our feelings of hopelessness are completely justified, and our emotions are always true, whether they are actually warranted or not. The more we are able to step back from our own circumstances and see a larger picture of our lives and of the world, though, the more we are able to place our own experience in perspective. This surely takes a bit of practice.
Having some perspective could also help us find things to celebrate. The poet of Isaiah 38:10-20 suggests that just being alive is something worth celebrating, and I'm inclined to agree, even though I haven't just recovered from a deadly illness. It might even be that every moment of our lives is ripe with things that are worthy of celebration, if we are just willing to look for those sources of joy rather than the ubiquitous reasons to feel miserable. There is something to be said for living in the present moment with gratitude for what we have.
Being fully present in the moment cuts both ways, then. If we dwell in the past or focus entirely on the future, we miss our opportunities to act and to create. We often hear that we should strive to be awake to the present. Yet, without any perspective at all, we could lose sight of a larger context. We could get overwhelmed by our temporary misery. We could make foolish or naive decisions that don't contribute to the kind of lives we want or the kind of world we want. In order to be fully present in each moment, we have to understand something about what matters to us -- we have to know our general trajectory at least. Otherwise, we might keep making the same mistakes over and over again, or we might keep veering off course from the things we care about most deeply. Balance and perspective are important.
As an example, we have one last story about Hezekiah, told almost exactly the same in 2 Kings 20 and Isaiah 39. Some Babylonian envoys pay Hezekiah a visit, and the king shows them around to all his treasures. After they leave, Isaiah warns the king that Babylon will one day be a great empire that will abscond with all of those treasures as well as Hezekiah's own descendants. (This is an indication that the story originated after Hezekiah's death during or after the time of the Babylonian exile.) Hezekiah, thinking only of the present moment and his personal experience, is grateful that there will be peace during the rest of his lifetime.
Living in the present could have some negative long-term consequences if we are not conscious of a larger context. Our lives are like threads in an enormous tapestry, and our actions determine our connection to all the other threads. Littering might make sense to someone living in the present, and yet it creates a less habitable world for other people. Large scale pollution from industry would follow the same logic, except that its effects on future generations is exponentially greater than a litterbug tossing a fast food bag out of a car window at a stoplight. Being fully present in the moment without any sense of the interconnectedness of our our lives and actions can be profoundly irresponsible. While we cannot predict the future well enough to know the eventual results of every action we take, we can at least consider some of the obvious consequences of our actions. We cannot consider the long-term well-being of ourselves and the people around us, however, without some sense of perspective. We might be much more prone to seek out quick fixes to our anxiety if we are just attuned to the present moment. Thus, while we strive to be fully present in each moment so that we can most effectively act in accord with what we want for our lives, the lives of others, and the world we all share, we have to spend some time thinking about how our actions in the moment fit into a bigger picture.
One way that we can do this is by connecting with other people, particularly people in different circumstances from us. We might do this just by walking around our neighborhoods and introducing ourselves, or we might get involved in an organized effort to improve the well-being of a certain group of people. For instance, through tutoring primarily Latino students in a local GED program, I was able to connect with people who are taking steps to improve their lives -- and the lives of their descendants. I gained a greater appreciation for the sorts of sacrifices some people make in order to provide for the basic needs of their families, and I became more aware of how challenging the current system of bureaucracy can be for some of those people. They have to confront challenges I have never had to confront. I have a different set of challenges in my life, and a different set of sacrifices that make sense in the context of the kind of person I want to be and the kind of life I want to live. Connecting with people who seem different from you on the surface can help provide a more informed sense of perspective. It's easier to be aware of how your actions affect the lives and well-being of the people around you when you are more deeply connected to those people.
Another advantage of our time is the ease with which we can gain information about the world. It's also true that we can get lost in internet rabbit trails, and we must be ever more discerning about the biases of the information we find. Still, we have the potential to understand a great deal about how the patterns and habits of our lives affect our own well being, and how our actions impact the lives of people on the other side of the world. We don't have to learn all that there is to know, and we don't have to learn it all at once. The willingness to continually place a little bit of new information into our worldview can keep us conscious of a larger context in the midst of our moment-by-moment decisions. It bears repeating that this willingness to take in new information also comes with the responsibility to make sure that information is valid, to the best of our ability. Since everyone has biases, all of the information we find has been influenced by someone's biases, and our interpretation of that information will be influenced by our own biases. Even so, being aware of a larger global perspective can help us live in the moment more responsibly.
There are probably dozens of ways that people could maintain a larger perspective while striving to be more fully present in each moment. I'll mention one final way, since it so clearly connects to topics from previous chapters. When we know our guiding principles, it's easier to make decisions. When we are conscious of our values, it's easier to know what to do in the moment. Our values and guiding principles are necessarily big-picture kinds of ideas. They automatically connect us with a larger perspective. They are tapestry-sized concepts. When we spend a little time each day reminding ourselves of our values, the principles we want to guide us, or what we envision as a best possible version of ourselves, moments of anxiety have less potential to send us into a tailspin. Our temporary misery is less likely to overwhelm us when we know what we stand for. We are less likely to sabotage our ability to express our deepest most noble selves when we regularly spend time being aware of how we want to show up in life. Once we have identified our values and our guiding principles, a few minutes is all that it takes to tune in to ourselves and be reminded of those deep truths about who we are.
Our lives are threads in an enormous tapestry, and our moment-by-moment decisions determine how we connect with all the other threads and the tapestry as a whole. In order to make the most of our opportunities, we strive to be more fully present in the moment, and yet our sense of integrity suggests that we maintain a broader perspective. We can do this by building connection with the people around us, developing our knowledge about the larger world we inhabit, and being more deeply aware of the values and principles upon which we want to base our lives. In this way, we might recognize our limits and boundaries with greater clarity, more often prevent momentary misery from overwhelming us, and more frequently recognize all that we have to celebrate.
Wednesday, June 26, 2013
2 Chronicles 26: Entitlement, Fear of Irrelevance, and Spiritual Leprosy
I am fairly talented at a few things. Yet, when I see a real expert doing something impressive -- something that person has most likely practiced doing for thousands and thousands of hours -- there are times when I think, "I wish I could do that." Maybe that's indicative of typical human dissatisfaction, or maybe it's based on some imagined system in which some areas of expertise are more valuable than others. Perhaps we sometimes devalue those things that come easily to us, or those things that are expected of us, and convince ourselves that we need to diversify, expand our areas of competence, continually become more. The implication is that we are not enough -- that, whatever we are able to do today, we are on the brink of being irrelevant.
Consider 2 Kings 15, in which the historian runs through a series of rulers of Judah and Israel spanning about 50 years in one rapid fire chapter. The first of these is Azariah, or Uzziah, who gets a much lengthier treatment by the Chronicler in 2 Chronicles 25. The Hebrew scriptures claim that Uzziah was king of Judah for 52 years, but it may have been closer to 40 years. Historians often have a difficult time making biblical chronology line up with what is known about actual history. All told, he was a pretty good ruler -- until (according to the story) being king wasn't enough.
Uzziah saw that people were cared for in Judah, maintaining the country with a sense of justice and integrity. He brought a few neighboring nations under Judah's control through military force, which brought in more resources in the form of taxes from those conquered peoples, and Uzziah used Judah's resources to build protective towers for his people and to provide cisterns for vinedressers and farmers. Then, one day, at the height of his strength, he decided that he would do the job of the priests, and (again, according to the story) was struck with leprosy that lasted the rest of his life. Due to the stigma against leprosy at the time, he was ostracized from his people.
Maybe Uzziah was acting out of a sense of entitlement. Maybe he thought, "I'm the king; I can do whatever I want." Or maybe he believed at some level that he was irrelevant. It seems far-fetched, given everything that he accomplished for his nation, but some of the most powerful people develop unexpected self-esteem issues. Whatever his motivation, Uzziah's actions robbed himself of the satisfaction of ruling Judah, and it robbed the people he served of his competent leadership. In fact, looking ahead to the brief account of Jotham (Uzziah's son) in 2 Chronicles 27, Jotham was an upstanding fellow, but he didn't have much moral or ethical influence over the people he ruled. When Uzziah made a misstep, it affected a lot of people.
Some would say that this is true of all leaders -- that whatever a leader does has an impact on a lot of other people. I would say that this is true of everyone. We just notice it more in the lives of more visible people. None of us is irrelevant, and as long as we are connected to other people, we cannot become irrelevant. A society does not thrive because it is comprised of individuals who can do everything equally well. A society thrives because many people who have individual skills and talents are meaningfully connected to one another. Forging deeper connections with people is more beneficial than entertaining fears of irrelevance.
At the same time, we are also in danger of believing that we are entitled to special treatment. We don't like thinking that we may be slighted or cheated out of some opportunity or privilege. Uzziah may have thought that he could do things that other people shouldn't be allowed to do, just because he was king. Some people today think that they deserve special treatment for all sorts of reasons. Others think that their children deserve special treatment, which is a sort of entitlement by proxy, I suppose. Some people are powerful or persuasive enough to benefit from their sense of entitlement. This might even trigger a sense of entitlement in other people -- people who think that they are suffering an injustice because they missed out on some opportunity or privilege. For some reason, we can all fall prey to a belief that we deserve more than we have.
A society cannot support such attitudes indefinitely, though. At some point, we must recognize our own abundance and strive for equity on a larger scale rather than feed our individual sense of entitlement. When we cry, "It's not fair!" about a social injustice, it carries a little more weight than when we are commenting on the circumstances of our own lives. One of the essential ingredients to a commendable society in the Hebrew scriptures is justice, which means that all people are treated equally. Ideally, this even meant that debts should be forgiven after a certain amount of time and that the people of Judah should not keep fellow Jews as slaves. Judah didn't live up to this ideal in practical reality, but throughout the prophets there is a cry for justice and equity. This did not mean that everyone looked out for themselves and defended their own personal entitlement to equal treatment; it meant that people were supposed to look out for one another. The intention was that every individual would be intentional about treating people with equity and compassion.
We are not likely to be stricken with leprosy, but we can suffer a kind of spiritual leprosy -- a weakening of our sense of self and our relationships with other people that can even be contagious. There are some real negative consequences to constantly fighting irrelevancy or defending what we think we deserve. We will always see people who are highly capable in ways that we are not. We will always be able to find some way in which somebody "got away with" something or received some opportunity or privilege that we envy. Being driven by fear or a sense of entitlement will only yield more frustration and anger for us, though. Looking around in our lives for ways in which we can bring equity and compassion forward for others not only engages us in creatively using our unique capabilities in highly relevant ways, but it has the potential to transform the lives of other people. This, in turn, can ultimately lead to a more equitable society, which benefits everyone.
At the core of every person is a deep awareness of truth, an undeniable beauty, and a phenomenal reserve of creativity. No person can truly become irrelevant. At the same time, no person truly deserves more than any other person. When we recognize the inherent value of ourselves and of every person around us, we can engage our creativity in profoundly satisfying and meaningful ways. We can create something that can never be built from fears about ourselves or a preoccupation with what we think we deserve.
What are you building?
Consider 2 Kings 15, in which the historian runs through a series of rulers of Judah and Israel spanning about 50 years in one rapid fire chapter. The first of these is Azariah, or Uzziah, who gets a much lengthier treatment by the Chronicler in 2 Chronicles 25. The Hebrew scriptures claim that Uzziah was king of Judah for 52 years, but it may have been closer to 40 years. Historians often have a difficult time making biblical chronology line up with what is known about actual history. All told, he was a pretty good ruler -- until (according to the story) being king wasn't enough.
Uzziah saw that people were cared for in Judah, maintaining the country with a sense of justice and integrity. He brought a few neighboring nations under Judah's control through military force, which brought in more resources in the form of taxes from those conquered peoples, and Uzziah used Judah's resources to build protective towers for his people and to provide cisterns for vinedressers and farmers. Then, one day, at the height of his strength, he decided that he would do the job of the priests, and (again, according to the story) was struck with leprosy that lasted the rest of his life. Due to the stigma against leprosy at the time, he was ostracized from his people.
Maybe Uzziah was acting out of a sense of entitlement. Maybe he thought, "I'm the king; I can do whatever I want." Or maybe he believed at some level that he was irrelevant. It seems far-fetched, given everything that he accomplished for his nation, but some of the most powerful people develop unexpected self-esteem issues. Whatever his motivation, Uzziah's actions robbed himself of the satisfaction of ruling Judah, and it robbed the people he served of his competent leadership. In fact, looking ahead to the brief account of Jotham (Uzziah's son) in 2 Chronicles 27, Jotham was an upstanding fellow, but he didn't have much moral or ethical influence over the people he ruled. When Uzziah made a misstep, it affected a lot of people.
Some would say that this is true of all leaders -- that whatever a leader does has an impact on a lot of other people. I would say that this is true of everyone. We just notice it more in the lives of more visible people. None of us is irrelevant, and as long as we are connected to other people, we cannot become irrelevant. A society does not thrive because it is comprised of individuals who can do everything equally well. A society thrives because many people who have individual skills and talents are meaningfully connected to one another. Forging deeper connections with people is more beneficial than entertaining fears of irrelevance.
At the same time, we are also in danger of believing that we are entitled to special treatment. We don't like thinking that we may be slighted or cheated out of some opportunity or privilege. Uzziah may have thought that he could do things that other people shouldn't be allowed to do, just because he was king. Some people today think that they deserve special treatment for all sorts of reasons. Others think that their children deserve special treatment, which is a sort of entitlement by proxy, I suppose. Some people are powerful or persuasive enough to benefit from their sense of entitlement. This might even trigger a sense of entitlement in other people -- people who think that they are suffering an injustice because they missed out on some opportunity or privilege. For some reason, we can all fall prey to a belief that we deserve more than we have.
A society cannot support such attitudes indefinitely, though. At some point, we must recognize our own abundance and strive for equity on a larger scale rather than feed our individual sense of entitlement. When we cry, "It's not fair!" about a social injustice, it carries a little more weight than when we are commenting on the circumstances of our own lives. One of the essential ingredients to a commendable society in the Hebrew scriptures is justice, which means that all people are treated equally. Ideally, this even meant that debts should be forgiven after a certain amount of time and that the people of Judah should not keep fellow Jews as slaves. Judah didn't live up to this ideal in practical reality, but throughout the prophets there is a cry for justice and equity. This did not mean that everyone looked out for themselves and defended their own personal entitlement to equal treatment; it meant that people were supposed to look out for one another. The intention was that every individual would be intentional about treating people with equity and compassion.
We are not likely to be stricken with leprosy, but we can suffer a kind of spiritual leprosy -- a weakening of our sense of self and our relationships with other people that can even be contagious. There are some real negative consequences to constantly fighting irrelevancy or defending what we think we deserve. We will always see people who are highly capable in ways that we are not. We will always be able to find some way in which somebody "got away with" something or received some opportunity or privilege that we envy. Being driven by fear or a sense of entitlement will only yield more frustration and anger for us, though. Looking around in our lives for ways in which we can bring equity and compassion forward for others not only engages us in creatively using our unique capabilities in highly relevant ways, but it has the potential to transform the lives of other people. This, in turn, can ultimately lead to a more equitable society, which benefits everyone.
At the core of every person is a deep awareness of truth, an undeniable beauty, and a phenomenal reserve of creativity. No person can truly become irrelevant. At the same time, no person truly deserves more than any other person. When we recognize the inherent value of ourselves and of every person around us, we can engage our creativity in profoundly satisfying and meaningful ways. We can create something that can never be built from fears about ourselves or a preoccupation with what we think we deserve.
What are you building?
Tuesday, May 28, 2013
Amos: Challenging a Sense of Entitlement and Advocating a Just Society
Of all of the books in the Bible, Amos is perhaps one of the best examples of a teaching that remains relevant to current Western culture, even though it was written in a completely different social, political, and intellectual context. Many times, assertions about the Bible's relevance are used to justify one's own behavior and to pronounce judgment on the behavior of other people, and those who make assertions about the Bible's timeless relevance must necessarily choose some parts to leave out of that assessment. Amos should not be one of those ignored books, even though the message of this prophet may be difficult for some people to accept.
Amos lived at a time when the Israelites existed in a divided society. There were some people who were doing very well -- financially well off, politically influential, religiously pious -- and there was the vast majority of people, who were impoverished and largely ignored. The wealthy lived under the belief that their possessions and influence were rewards for living pious lives, and they were characterized by patriotism and personal pride. They believed that they were entitled to their wealth and circumstances, and they constructed a worldview that justified ignoring, oppressing, or at least looking down upon the vast majority of people. Amos saw this system as unjust, and he saw the state religion as excusing and promoting those inherent injustices. His message to the people of his day was that religious practices mean nothing if they do not inspire people to lead lives of justice and respect toward others. To be clear, "justice" in this sense does not mean that people who have done something wrong will pay for their crimes; "justice" means that people have equal treatment under the law -- that some people in a society are not made to suffer so that others can be comfortable.
The short book of Amos can be summed up with just a few essential points. First, he chastises people not to long for the Day of the Lord, what some people today still talk about in terms of a "rapture" or a "second coming." Amos suggests that those who long for the End of Days do so out of ignorance and an inflated sense of self-importance. Instead, the prophet urges people to care for one another, to stop fearfully hoarding wealth and power at the expense of others, and to actually build a society of equity and fairness. It was perhaps easy for ancient people, as it is for some people today, to place all hope in a supernatural event -- some final accounting that would bring impartial justice and peace beyond human control. Amos says that this is foolish. For Amos, a just and equitable society established and sustained by human beings is not only possible, it is expected. Although he didn't phrase it this way, Amos envisioned a society that reflected the guiding principle that all people have innate value -- or at least that all Jews have innate value. Finally, Amos points to the hardships and challenges that the people have faced as disciplinary lessons that have gone unacknowledged. The entire society has suffered because of the system of injustice and unrighteousness, and yet those who had the power to change things kept heading in the same direction, oblivious. Eventually, Amos threatens, the society will be destroyed because of its inherent injustice and greed.
In American society today, there are some who have confused patriotic fervor with religious piety, and there are some who believe that God rewards religious displays with wealth and power. Some people think that they are entitled to the possessions and the influence they have because of their spiritual practices, and based on that claim, there are obviously others who do not deserve similar wealth or influence. Is there injustice in American society as there was in the time of Amos? Are there any who suffer so that others may succeed? Are there people who brag about their own faithfulness while ignoring or insulting people who have less? Are there people who believe that it is more important to protect what they have than it is to share with those less fortunate?
It's easy for all of us to slip into a sense of entitlement from time to time. We may even want justice, but we often don't want it to cost us anything personally. The kind of society Amos envisioned requires something more. Some of us may even hear the noble voice of Dr. Martin Luther King, Jr. reciting the words of Amos 5:24, "Let justice roll down like waters and righteousness like a mighty stream." Like Amos, Dr. King envisioned a society based on justice -- a culture that supports doing that which acknowledges the human dignity of all people, not because it is profitable or required by law, but simply because it is the right way to treat people. Like Amos, Dr. King knew that building such a society required some hard work.
As a society and as a global community, we have choices about how we view and treat one another. We have choices about the level of social stratification we will support. We have choices about what sort of a difference we will make. If we act out of a sense of entitlement and step on other people in order to reach higher for ourselves, if we look down upon those who have less and assume that those who have less obviously deserve less, we can feed an unjust system as it spirals into self-destruction. If we place a higher priority on justice, equity, and compassion, we might establish a more sustainable society built on the fact that no one truly deserves to be oppressed and no one truly deserves to be an oppressor. It may be difficult to set aside personal comfort or the belief that we have certain entitlements over and above other people. The question is: Is it worth it? Is a better society -- a better world -- worth us giving up a bit of our fear-driven delineations between who is worthy and who is unworthy?
Although Amos does tend to use shame as a tool, there is no reason to spend time feeling guilty or ashamed about our circumstances. Even though we are not entitled to live the lives we have, and even though we don't necessarily deserve any particular quality of life, there is also not a lot of be gained by being ashamed of what we have. It's more a matter of what we do with what we have. For myself, I want to strive first and foremost to see the inherent value in every person. I want to contribute to a society that thrives because people realize that we live in abundance, that personal comfort and convenience are luxuries and not entitlements, and that we all need one another. I want to contribute to a society in which people do not give credence to self-centered, reward-based, prideful religious practices, but instead use spiritual practices as tools to grow as individuals and communities who love, respect, and honor one another. As I read Amos, it seems that this is the kind of society he hoped for. Perhaps the time has come to build it in earnest.
Amos lived at a time when the Israelites existed in a divided society. There were some people who were doing very well -- financially well off, politically influential, religiously pious -- and there was the vast majority of people, who were impoverished and largely ignored. The wealthy lived under the belief that their possessions and influence were rewards for living pious lives, and they were characterized by patriotism and personal pride. They believed that they were entitled to their wealth and circumstances, and they constructed a worldview that justified ignoring, oppressing, or at least looking down upon the vast majority of people. Amos saw this system as unjust, and he saw the state religion as excusing and promoting those inherent injustices. His message to the people of his day was that religious practices mean nothing if they do not inspire people to lead lives of justice and respect toward others. To be clear, "justice" in this sense does not mean that people who have done something wrong will pay for their crimes; "justice" means that people have equal treatment under the law -- that some people in a society are not made to suffer so that others can be comfortable.
The short book of Amos can be summed up with just a few essential points. First, he chastises people not to long for the Day of the Lord, what some people today still talk about in terms of a "rapture" or a "second coming." Amos suggests that those who long for the End of Days do so out of ignorance and an inflated sense of self-importance. Instead, the prophet urges people to care for one another, to stop fearfully hoarding wealth and power at the expense of others, and to actually build a society of equity and fairness. It was perhaps easy for ancient people, as it is for some people today, to place all hope in a supernatural event -- some final accounting that would bring impartial justice and peace beyond human control. Amos says that this is foolish. For Amos, a just and equitable society established and sustained by human beings is not only possible, it is expected. Although he didn't phrase it this way, Amos envisioned a society that reflected the guiding principle that all people have innate value -- or at least that all Jews have innate value. Finally, Amos points to the hardships and challenges that the people have faced as disciplinary lessons that have gone unacknowledged. The entire society has suffered because of the system of injustice and unrighteousness, and yet those who had the power to change things kept heading in the same direction, oblivious. Eventually, Amos threatens, the society will be destroyed because of its inherent injustice and greed.
In American society today, there are some who have confused patriotic fervor with religious piety, and there are some who believe that God rewards religious displays with wealth and power. Some people think that they are entitled to the possessions and the influence they have because of their spiritual practices, and based on that claim, there are obviously others who do not deserve similar wealth or influence. Is there injustice in American society as there was in the time of Amos? Are there any who suffer so that others may succeed? Are there people who brag about their own faithfulness while ignoring or insulting people who have less? Are there people who believe that it is more important to protect what they have than it is to share with those less fortunate?
It's easy for all of us to slip into a sense of entitlement from time to time. We may even want justice, but we often don't want it to cost us anything personally. The kind of society Amos envisioned requires something more. Some of us may even hear the noble voice of Dr. Martin Luther King, Jr. reciting the words of Amos 5:24, "Let justice roll down like waters and righteousness like a mighty stream." Like Amos, Dr. King envisioned a society based on justice -- a culture that supports doing that which acknowledges the human dignity of all people, not because it is profitable or required by law, but simply because it is the right way to treat people. Like Amos, Dr. King knew that building such a society required some hard work.
As a society and as a global community, we have choices about how we view and treat one another. We have choices about the level of social stratification we will support. We have choices about what sort of a difference we will make. If we act out of a sense of entitlement and step on other people in order to reach higher for ourselves, if we look down upon those who have less and assume that those who have less obviously deserve less, we can feed an unjust system as it spirals into self-destruction. If we place a higher priority on justice, equity, and compassion, we might establish a more sustainable society built on the fact that no one truly deserves to be oppressed and no one truly deserves to be an oppressor. It may be difficult to set aside personal comfort or the belief that we have certain entitlements over and above other people. The question is: Is it worth it? Is a better society -- a better world -- worth us giving up a bit of our fear-driven delineations between who is worthy and who is unworthy?
Although Amos does tend to use shame as a tool, there is no reason to spend time feeling guilty or ashamed about our circumstances. Even though we are not entitled to live the lives we have, and even though we don't necessarily deserve any particular quality of life, there is also not a lot of be gained by being ashamed of what we have. It's more a matter of what we do with what we have. For myself, I want to strive first and foremost to see the inherent value in every person. I want to contribute to a society that thrives because people realize that we live in abundance, that personal comfort and convenience are luxuries and not entitlements, and that we all need one another. I want to contribute to a society in which people do not give credence to self-centered, reward-based, prideful religious practices, but instead use spiritual practices as tools to grow as individuals and communities who love, respect, and honor one another. As I read Amos, it seems that this is the kind of society he hoped for. Perhaps the time has come to build it in earnest.
Wednesday, May 22, 2013
Mark 6:30-56: A Choice between [Scarcity, Anxiety, Entitlement, and Fear] or [Abundance, Gratitude, Generosity, and Honesty]
As a rare miracle story that appears in all four canonical gospels, the "Feeding of the Five Thousand (Men)" has been interpreted in a variety of ways. Some more conservative readers take the story at face value and assume that there is nothing to figure out -- Jesus miraculously provided food for thousands of people from an amount that would have fed only a few at best. Others consider the story to reflect a "miracle of sharing" -- most people had a bit of food with them, and when they witnessed one act of generosity they brought out what food they had and shared it with one another. One thing that is clear from the story is that Jesus was unwavering in his confidence regarding abundance; the text never attributes to Jesus a fear or concern about scarcity. If there is anything to emulate in this passage, it is that propensity for abundance thinking.
What keeps us oriented toward scarcity rather than abundance? Quite a lot, actually. A significant portion of advertising attempts to induce in consumers the fear that there is not enough to go around, and that they must act quickly if they want to be safe, well-fed, and happy. Our modern mythologies about finances encourage scarcity thinking as well. We believe at a certain level that there is not enough wealth or resources to meet the needs of everyone, and therefore we must strive to get all that we can so that at least our needs will be met. Those who have money and power have a strong desire to hang on to that money and power, because they fear what might happen if they let go of it. Even though one hears tales (often meant to inspire people to spend money on something they don't need) about millionaires who have been bankrupt many times over before accumulating their current wealth, there are profound cultural differences between the "haves" and the "have-nots" -- systems that perpetuate over generations.
It would be fallacious to suggest that everyone in the world has more wealth than they need. In our individual lives, there is a reality of scarcity that cannot be overlooked if one is honest. Most of us cannot sit back and trust that all of our needs will be taken care of by someone else. If we want to be responsible people, most of us must make decisions about how we are going to spend our time and money so that our lives have integrity with our guiding principles. Budgeting time and money and other resources may seem like an exercise in scarcity thinking, but it is possible that many people in industrialized nations spend their personal resources on things that do not actually matter all that much to them -- things that do not align clearly with their personal guiding principles. So, being intentional about how we use what we do have may reveal that we have more abundance in our personal lives than we often think.
Thinking in terms of abundance and scarcity on a small scale, such as the context of a nuclear family or one individual's life, are possible indicators of the level of irrational fear being courted. When one is thinking in terms of scarcity, one is likely to be more anxious and fear-driven, thus one is more prone to reacting to circumstances rather than living out of one's authentic guiding principles. When one thinks instead in terms of abundance, one is more likely to act out of integrity and invoke an inherent creativity -- one is more in tune with what I have taken to calling "inner divinity" or one's most noble self. This does not mean pretending that one has resources that are not practical realities, and it does not mean making fanciful assumptions that something will manifest just because one wills it. Such behaviors are rejections of one's current reality. What is required for authentic abundance thinking is a humble, honest acknowledgement of current reality and commitment to a meaningful guiding principle (or set of principles). A path toward a compelling vision for a preferred future can only be charted if one is honest about one's point of origin.
As an example, we can turn back to the miracle story. Those who see the story as a "miracle of sharing" might assume that most of those thousands of people who decided to follow Jesus out into the countryside were smart enough to take a little food with them. Perhaps they were keeping their food hidden out of fear that others were less well prepared, and scarcity thinking suggests that we need to protect what we have since there isn't enough to go around. The disciples were really the only ones who demonstrated anxiety in the story, though. As they became concerned about how to feed everyone, it's possible that people in this crowd of thousands were already pulling out their food. Perhaps they were even sharing it with one another by the time the disciples made it around with the offer of a bit of fish and bread. Even those who may have been reluctant to let on that they had come prepared would eventually recognize that they could eat what they had -- and perhaps even share some with other people -- without anyone taking advantage of them. As it turned out, there was an abundance. It was thus easy for people to contribute to the twelve baskets of leftovers, since people with an abundance mindset find it much easier to practice generosity.
When we pull back from the perspective of individual lives to examine the larger state of things in our society and in our world, the fact is that we live in a state of abundance. Human beings have constructed artificial systems to consolidate money and power (out of beliefs founded on irrational fears), the result being that every person does not have equal access to the abundance of our world, but that does not change the fact that we have plenty of resources to meet the needs of everyone. Many of us have become very accustomed to satisfying a large percentage of our wants and desires in addition to our needs, however. Scarcity thinking tends to make us a bit self-absorbed from time to time, and we can develop a sense of entitlement that suggests that we are worth more than other people -- that we deserve something that other people do not deserve. We create imbalance. We create the lines that separate Us from Them. That is our current reality.
We could judge that current reality, and we could suggest that the system needs to change to satisfy our ideas about how things should be. We are limited in the extent of our control, however. We actually have control over our own decisions, and we actually have responsibility for our own thoughts and actions. So, while it can be superficially satisfying to proclaim how the world ought to be, what is potentially even more deeply satisfying is for us to make decisions in our own lives that reflect our awareness of abundance and our own meaningful guiding principles. That will most likely mean something a little bit different to everyone. Perhaps it will mean reallocating some time and money more intentionally. Perhaps it will mean being less anxious and fearful about not getting what we think we deserve. Perhaps it will mean taking a few months and going overseas to build wells or care for children on the fringes of their society. Everyone's life is different.
Most likely, even the most intentional among us will slip into scarcity thinking from time to time. We will want to protect ourselves and what we have, we will be anxious about not having enough, and we will perhaps even make claims that we deserve more than other people. Abundance thinking, however, realigns us to a deeper self, a calmer and less anxious self. Abundance thinking affirms the possibilities available to us and invokes our vast creativity. From abundance thinking, generosity and gratitude flow. My personal guiding principle is that people matter -- that every person has inherent worth and dignity. I simply cannot align with that guiding principle in my life if I think in terms of scarcity. What is your guiding principle? Is it served best by thinking in terms of scarcity or in terms of abundance?
What keeps us oriented toward scarcity rather than abundance? Quite a lot, actually. A significant portion of advertising attempts to induce in consumers the fear that there is not enough to go around, and that they must act quickly if they want to be safe, well-fed, and happy. Our modern mythologies about finances encourage scarcity thinking as well. We believe at a certain level that there is not enough wealth or resources to meet the needs of everyone, and therefore we must strive to get all that we can so that at least our needs will be met. Those who have money and power have a strong desire to hang on to that money and power, because they fear what might happen if they let go of it. Even though one hears tales (often meant to inspire people to spend money on something they don't need) about millionaires who have been bankrupt many times over before accumulating their current wealth, there are profound cultural differences between the "haves" and the "have-nots" -- systems that perpetuate over generations.
It would be fallacious to suggest that everyone in the world has more wealth than they need. In our individual lives, there is a reality of scarcity that cannot be overlooked if one is honest. Most of us cannot sit back and trust that all of our needs will be taken care of by someone else. If we want to be responsible people, most of us must make decisions about how we are going to spend our time and money so that our lives have integrity with our guiding principles. Budgeting time and money and other resources may seem like an exercise in scarcity thinking, but it is possible that many people in industrialized nations spend their personal resources on things that do not actually matter all that much to them -- things that do not align clearly with their personal guiding principles. So, being intentional about how we use what we do have may reveal that we have more abundance in our personal lives than we often think.
Thinking in terms of abundance and scarcity on a small scale, such as the context of a nuclear family or one individual's life, are possible indicators of the level of irrational fear being courted. When one is thinking in terms of scarcity, one is likely to be more anxious and fear-driven, thus one is more prone to reacting to circumstances rather than living out of one's authentic guiding principles. When one thinks instead in terms of abundance, one is more likely to act out of integrity and invoke an inherent creativity -- one is more in tune with what I have taken to calling "inner divinity" or one's most noble self. This does not mean pretending that one has resources that are not practical realities, and it does not mean making fanciful assumptions that something will manifest just because one wills it. Such behaviors are rejections of one's current reality. What is required for authentic abundance thinking is a humble, honest acknowledgement of current reality and commitment to a meaningful guiding principle (or set of principles). A path toward a compelling vision for a preferred future can only be charted if one is honest about one's point of origin.
As an example, we can turn back to the miracle story. Those who see the story as a "miracle of sharing" might assume that most of those thousands of people who decided to follow Jesus out into the countryside were smart enough to take a little food with them. Perhaps they were keeping their food hidden out of fear that others were less well prepared, and scarcity thinking suggests that we need to protect what we have since there isn't enough to go around. The disciples were really the only ones who demonstrated anxiety in the story, though. As they became concerned about how to feed everyone, it's possible that people in this crowd of thousands were already pulling out their food. Perhaps they were even sharing it with one another by the time the disciples made it around with the offer of a bit of fish and bread. Even those who may have been reluctant to let on that they had come prepared would eventually recognize that they could eat what they had -- and perhaps even share some with other people -- without anyone taking advantage of them. As it turned out, there was an abundance. It was thus easy for people to contribute to the twelve baskets of leftovers, since people with an abundance mindset find it much easier to practice generosity.
When we pull back from the perspective of individual lives to examine the larger state of things in our society and in our world, the fact is that we live in a state of abundance. Human beings have constructed artificial systems to consolidate money and power (out of beliefs founded on irrational fears), the result being that every person does not have equal access to the abundance of our world, but that does not change the fact that we have plenty of resources to meet the needs of everyone. Many of us have become very accustomed to satisfying a large percentage of our wants and desires in addition to our needs, however. Scarcity thinking tends to make us a bit self-absorbed from time to time, and we can develop a sense of entitlement that suggests that we are worth more than other people -- that we deserve something that other people do not deserve. We create imbalance. We create the lines that separate Us from Them. That is our current reality.
We could judge that current reality, and we could suggest that the system needs to change to satisfy our ideas about how things should be. We are limited in the extent of our control, however. We actually have control over our own decisions, and we actually have responsibility for our own thoughts and actions. So, while it can be superficially satisfying to proclaim how the world ought to be, what is potentially even more deeply satisfying is for us to make decisions in our own lives that reflect our awareness of abundance and our own meaningful guiding principles. That will most likely mean something a little bit different to everyone. Perhaps it will mean reallocating some time and money more intentionally. Perhaps it will mean being less anxious and fearful about not getting what we think we deserve. Perhaps it will mean taking a few months and going overseas to build wells or care for children on the fringes of their society. Everyone's life is different.
Most likely, even the most intentional among us will slip into scarcity thinking from time to time. We will want to protect ourselves and what we have, we will be anxious about not having enough, and we will perhaps even make claims that we deserve more than other people. Abundance thinking, however, realigns us to a deeper self, a calmer and less anxious self. Abundance thinking affirms the possibilities available to us and invokes our vast creativity. From abundance thinking, generosity and gratitude flow. My personal guiding principle is that people matter -- that every person has inherent worth and dignity. I simply cannot align with that guiding principle in my life if I think in terms of scarcity. What is your guiding principle? Is it served best by thinking in terms of scarcity or in terms of abundance?
Tuesday, January 22, 2013
Mark 1:9-14: Trials and Temptations, and Recognizing the Challenges that Matter Most
All mythological heroes, from Sumerian tales through modern movies, face what Joseph Campbell has termed the "Road of Trials." In the prototypical ordering of hero myths, this time of testing begins after the hero has crossed the threshold of normal life and experienced a "rebirth" into a heroic identity. In the Jesus story, baptism by John the Baptist serves as this crossing of the threshold. Jesus' heroic identity is announced, and he immediately goes into the wilderness to be tested.
The Gospel of Mark is the earliest written Jesus myth that made it into the canon of the Bible. In just a couple of verses, we learn that the Spirit drove Jesus into the wilderness, where he was tested by an adversary, and that angels tended him during this time when he lived with wild animals. Mark indicates that Jesus was in the wilderness for forty days, which in terms of Jewish storytelling was a shorthand for "a very long time." It is also thought that the number 40 referred to a period of testing or punishment, which makes it perfect in the context of the Jesus story.
In the Gospel of Matthew, the story becomes fleshed out a bit, with three specific temptations indicated, and the author of the Gospel of Luke borrowed heavily from the Gospel of Matthew for his version. (Incidentally, the writers of the Gospel of John had little use for the temptation story.) Many people have extracted lessons from this story about Jesus' character and how to follow his example. For instance, some people observe that Jesus used scriptural references to resist the temptations, and thus assume that knowing the Bible inside and out will lead to a more "holy," temptation-free life. In the Gospel of Matthew, however, there is a constant effort to prove the identity of Jesus by referring back to Jewish scripture, often taking the original scripture completely out of context in order to legitimize Jesus as the Jewish "messiah" of legend. Perhaps more significant is the implication that Jesus understood the temptations of wealth (bread is frequently symbolic of money in Jewish literature), fame, and power, and realized that these things frequently distract people from true wisdom and happiness. More on these things in a moment.
Some people are fond of the idea of being tested. After all, overcoming challenges makes us stronger and more capable people. When we prove ourselves to other people, we might get a promotion or a closer relationship or some other desirable privilege. Some of these challenges are very clear, with distinct rewards for success, and we choose to take them on because we want the reward. Of course, some individuals focus on how to get the rewards with a minimum of effort, overlooking that the designated trials are often intended to reflect inward character. We can go through our lives as if our only goal is to pass the next test in a long series of trials, neglecting our responsibility to infuse our lives with meaning. It might be said that part of the test is knowing how unimportant some tests are.
Of course, if we interpret tests as being spiritually significant, we can perceive a great deal of importance -- even eternal importance. There are those who believe that if they pass the trials of this life, they will be rewarded with greater joy and pleasure in an afterlife. Obviously, failing the trials of this life will yield a different result, but most folks believe that Hell is reserved for other people. Reward or punishment in an eternal afterlife certainly seems to be more motivating than anything that could happen in our temporally restricted physical life on Earth. Here's the thing though: there is a lot of good that can be done in this life, and there is a lot of joy and gratitude and satisfaction to be felt in this life. We don't really need to use belief in an afterlife as motivation. If we are doing the things that align with our deepest selves and honor our connection to the people around us, we will be creating what the gospel writers called the "kingdom of God." Since this term was often put in Jesus' mouth, we'll have more time to explore it in later entries. For now, the appropriate point is that there is no great trial-giver in the sky sending tests into our lives and scoring us on our successes to determine any sort of eternal destination.
We can absolutely test ourselves, setting goals and action plans that challenge us. There may be a great deal of personal satisfaction in overcoming challenges, even when the tangible rewards are slight. Sometimes building our sense of our own capability is an effective reward. When we start looking at our lives as a series of tests from something beyond ourselves, however, we risk losing that sense of our own capability. Not everything in life is a test. Illness is not a test, for instance. We cannot overcome most actual illnesses simply by our own efforts -- we rely on doctors to prescribe medicines and treatments so our bodies can heal. Illnesses may occur for any number of reasons, but there is no intentionality behind an illness -- no one decided to give us an illness to test us.
Likewise, things that happen because of someone's irresponsibility are not necessarily tests either. Being injured in a traffic collision because someone ran a red light is a result of human carelessness, and while we may face challenges as a result, our circumstances are not designed by anyone just to test us. We may find it challenging to pay our bills on time, and we may justifiably consider it an accomplishment when we pay off our last credit card and become debt free. However, there is no one orchestrating those financial challenges as some sort of Herculean trial. There are many things in life that are simply facets of living. We exist in a complex society with a lot of other people, and there are very real challenges that emerge in that system. That in no way implies an intelligence on the other end of these challenges waiting to reward or punish us. We ultimately decide which challenges in life we will tackle, and what our success will mean to us.
Which is why the story of Jesus' trials in the Gospel of Matthew and the Gospel of Luke are potentially more spiritually valuable for us than the earlier version in the Gospel of Mark. The spiritual truth in the tale has nothing to do with an intelligent spiritual adversary who is out to trick us -- we do well enough at tying our own spiritual shoelaces together in knots. The spiritual truth in the tale has nothing to do with how well we must memorize the scriptures of a particular religion. There are plenty of spiritual leaders who know their scriptures very well and still wind up in scandalous or violent headlines. Being able to recite words does not necessarily guarantee that we understand their meaning. The interesting spiritual piece in the temptation story is about the temptations themselves.
We are still living in a society that glorifies wealth, fame, and power over other people. It has apparently been a reality of human community for a very long time if these three things were considered the primary distractions from spirituality two thousand years ago. As many people have said, none of these three can provide happiness or satisfaction in life. Money is only as valuable as what one does with it, and the same goes for fame and power. The more time we spend worrying about our popularity or our bank accounts or our titles, the less time we have for the things that are truly meaningful. Money and popularity and power are not bad things, though, despite what one may infer from the gospel writers. These three temptations simply have incredible distraction potential. When we give them too much importance in our lives, we run the risk of missing the things that have true value: our integrity, our relationships, our connection to the world around us.
In the hero-myth of the gospels, Jesus knew what was important to him. He had a level of self-awareness that comes from intentional, honest introspection. While wealth, fame, and power hold some allure, there are more important things in life. At a very deep level, we know that, but we often forget it. We might try to fool ourselves with the justification that we can do more good in the world if we have more resources, but the truth is that we already have enough. The challenge of knowing what has value in life is not a test from on high, nor is it trial we can bluff our way past. It is a challenge issued from deep within ourselves, and if we answer that challenge with a life that focuses on what matters most, our rewards will be immeasurable, not in some distant afterlife, but here and now.
The Gospel of Mark is the earliest written Jesus myth that made it into the canon of the Bible. In just a couple of verses, we learn that the Spirit drove Jesus into the wilderness, where he was tested by an adversary, and that angels tended him during this time when he lived with wild animals. Mark indicates that Jesus was in the wilderness for forty days, which in terms of Jewish storytelling was a shorthand for "a very long time." It is also thought that the number 40 referred to a period of testing or punishment, which makes it perfect in the context of the Jesus story.
In the Gospel of Matthew, the story becomes fleshed out a bit, with three specific temptations indicated, and the author of the Gospel of Luke borrowed heavily from the Gospel of Matthew for his version. (Incidentally, the writers of the Gospel of John had little use for the temptation story.) Many people have extracted lessons from this story about Jesus' character and how to follow his example. For instance, some people observe that Jesus used scriptural references to resist the temptations, and thus assume that knowing the Bible inside and out will lead to a more "holy," temptation-free life. In the Gospel of Matthew, however, there is a constant effort to prove the identity of Jesus by referring back to Jewish scripture, often taking the original scripture completely out of context in order to legitimize Jesus as the Jewish "messiah" of legend. Perhaps more significant is the implication that Jesus understood the temptations of wealth (bread is frequently symbolic of money in Jewish literature), fame, and power, and realized that these things frequently distract people from true wisdom and happiness. More on these things in a moment.
Some people are fond of the idea of being tested. After all, overcoming challenges makes us stronger and more capable people. When we prove ourselves to other people, we might get a promotion or a closer relationship or some other desirable privilege. Some of these challenges are very clear, with distinct rewards for success, and we choose to take them on because we want the reward. Of course, some individuals focus on how to get the rewards with a minimum of effort, overlooking that the designated trials are often intended to reflect inward character. We can go through our lives as if our only goal is to pass the next test in a long series of trials, neglecting our responsibility to infuse our lives with meaning. It might be said that part of the test is knowing how unimportant some tests are.
Of course, if we interpret tests as being spiritually significant, we can perceive a great deal of importance -- even eternal importance. There are those who believe that if they pass the trials of this life, they will be rewarded with greater joy and pleasure in an afterlife. Obviously, failing the trials of this life will yield a different result, but most folks believe that Hell is reserved for other people. Reward or punishment in an eternal afterlife certainly seems to be more motivating than anything that could happen in our temporally restricted physical life on Earth. Here's the thing though: there is a lot of good that can be done in this life, and there is a lot of joy and gratitude and satisfaction to be felt in this life. We don't really need to use belief in an afterlife as motivation. If we are doing the things that align with our deepest selves and honor our connection to the people around us, we will be creating what the gospel writers called the "kingdom of God." Since this term was often put in Jesus' mouth, we'll have more time to explore it in later entries. For now, the appropriate point is that there is no great trial-giver in the sky sending tests into our lives and scoring us on our successes to determine any sort of eternal destination.
We can absolutely test ourselves, setting goals and action plans that challenge us. There may be a great deal of personal satisfaction in overcoming challenges, even when the tangible rewards are slight. Sometimes building our sense of our own capability is an effective reward. When we start looking at our lives as a series of tests from something beyond ourselves, however, we risk losing that sense of our own capability. Not everything in life is a test. Illness is not a test, for instance. We cannot overcome most actual illnesses simply by our own efforts -- we rely on doctors to prescribe medicines and treatments so our bodies can heal. Illnesses may occur for any number of reasons, but there is no intentionality behind an illness -- no one decided to give us an illness to test us.
Likewise, things that happen because of someone's irresponsibility are not necessarily tests either. Being injured in a traffic collision because someone ran a red light is a result of human carelessness, and while we may face challenges as a result, our circumstances are not designed by anyone just to test us. We may find it challenging to pay our bills on time, and we may justifiably consider it an accomplishment when we pay off our last credit card and become debt free. However, there is no one orchestrating those financial challenges as some sort of Herculean trial. There are many things in life that are simply facets of living. We exist in a complex society with a lot of other people, and there are very real challenges that emerge in that system. That in no way implies an intelligence on the other end of these challenges waiting to reward or punish us. We ultimately decide which challenges in life we will tackle, and what our success will mean to us.
Which is why the story of Jesus' trials in the Gospel of Matthew and the Gospel of Luke are potentially more spiritually valuable for us than the earlier version in the Gospel of Mark. The spiritual truth in the tale has nothing to do with an intelligent spiritual adversary who is out to trick us -- we do well enough at tying our own spiritual shoelaces together in knots. The spiritual truth in the tale has nothing to do with how well we must memorize the scriptures of a particular religion. There are plenty of spiritual leaders who know their scriptures very well and still wind up in scandalous or violent headlines. Being able to recite words does not necessarily guarantee that we understand their meaning. The interesting spiritual piece in the temptation story is about the temptations themselves.
We are still living in a society that glorifies wealth, fame, and power over other people. It has apparently been a reality of human community for a very long time if these three things were considered the primary distractions from spirituality two thousand years ago. As many people have said, none of these three can provide happiness or satisfaction in life. Money is only as valuable as what one does with it, and the same goes for fame and power. The more time we spend worrying about our popularity or our bank accounts or our titles, the less time we have for the things that are truly meaningful. Money and popularity and power are not bad things, though, despite what one may infer from the gospel writers. These three temptations simply have incredible distraction potential. When we give them too much importance in our lives, we run the risk of missing the things that have true value: our integrity, our relationships, our connection to the world around us.
In the hero-myth of the gospels, Jesus knew what was important to him. He had a level of self-awareness that comes from intentional, honest introspection. While wealth, fame, and power hold some allure, there are more important things in life. At a very deep level, we know that, but we often forget it. We might try to fool ourselves with the justification that we can do more good in the world if we have more resources, but the truth is that we already have enough. The challenge of knowing what has value in life is not a test from on high, nor is it trial we can bluff our way past. It is a challenge issued from deep within ourselves, and if we answer that challenge with a life that focuses on what matters most, our rewards will be immeasurable, not in some distant afterlife, but here and now.
Monday, November 19, 2012
2 Samuel 11-24: Pride and Gratitude (Infusing Our Thankfulness with Honesty and Recognizing the Extent of Our Abundance)
The rest of David's story as recorded in 2 Samuel is fraught with conflict befitting a soap opera, and not one you'd want to have on while the kids are in the room at that. The Chronicles version is somewhat cleaner, eliminating all of the indulgent behavior of David and his offspring and including in its place a riveting catalog of personnel. While this was likely an important account for ancient Israelite culture, such lists do not contain any more spiritual value for 21st century Westerners than any other extra-biblical lists of people. There is something realistic about the indulgent version of David in 2 Samuel, where he takes advantage of his position of authority, sleeps with another man's wife, conceives a child with her, and has her husband murdered. His household is a mess of incest, murder, revolution, and greed. In the midst of it all, there is a military adviser trying to hold things together politically and a spiritual adviser trying to hold David together morally.
As exciting as the story is, the spiritual message is somewhat odd. This immoral man is Yahweh's hope for the future of his people, despite his lack of capability when it comes to making the truly difficult decisions? Well, yes. No person can be perfect, so anyone chosen as leader will come with weaknesses and challenges. Somehow the Israelites who recorded the earlier version of their history understood that being in a position of power--even with the approval of the almighty--didn't make a person a better human being than anybody else. We might not sleep with another person's spouse and then conspire to have someone killed on a battlefield, but we are occasionally going to do things that are selfish and fail to value other people as much as we ought. We might not have children who try to usurp power and prove their superiority by sleeping with our harems in public, but from time to time we will be challenged by other people's behavior. And in spite of all of that, we have plenty of reasons to feel and express gratitude.
David expresses his gratitude in a song to Yahweh, whom he credits with victory in battle. David believes that his deity has protected him from human adversaries and has given him authority as king over foreigners. This is all well and good for a primitive society. Thousands of years later, however, we seem to still hear claims that God has protected us from harm and given us victory over adversity, even that God has made us prosperous or worked out circumstances for our benefit. In David's song, he comes close to claiming that he deserves God's blessing. The person who committed acts of adultery and murder just a couple of chapters back is claiming that:
Rather than a Davidic claim to superhuman holiness, it's worth recognizing that we Americans did nothing to earn the privilege of being born in one of the wealthiest places on the planet. We don't live blameless lives, not a one of us. We turn our backs on people, we give in to fear, we wrestle with moral and ethical issues, and we don't always come out smelling like a rose. None of us is perfect. None of us is truly worthy of a better life than anyone else. Many of us are lucky. Many of us are fortunate. Some would even say many of us are blessed. But what we have in our lives is not the result of our utter righteousness. And here I don't just mean the number after the dollar sign in our bank accounts, I mean clean water, abundant food, access to medical care, a level of safety that is unexpected in many parts of the world.
In this time of year when we think about gratitude a little bit more and acknowledge our undeserved privileges a little more easily, let's be honest as well as grateful. We haven't done anything to deserve our lives or our relationships. Whatever we have, it isn't because we did anything to be more worthy of it than anyone else. We have more to be grateful for than we ever take the time to realize. We aren't chosen, set apart for some greater purpose--we are simply fortunate. What we do with what we have is our responsibility. We can cultivate pride, or we can do all that we can to contribute to a better world. This is what gratitude enables us to choose. Honest gratitude allows us to recognize the worthlessness of our pride and to focus instead on our opportunities to practice generosity.
So, I invite you to take a moment--without needing to be clever or funny for an audience, without needing to impress anyone with your depth or insight, and without any reason to guard a sense of dignity or pride--just take a moment to be grateful for the many undeserved gifts of life. Through gratitude we have a chance to recognize our real abundance in life. That abundance doesn't mean that we should stop striving or growing. It simply puts that growth in a context: We don't need more, although we may want more. And when we have more, it means we have more to offer, not more to guard and protect. If we are honest, most of us will see that we truly have enough. Enough time. Enough money. Enough skill. Enough to be happy. Enough to share.
As exciting as the story is, the spiritual message is somewhat odd. This immoral man is Yahweh's hope for the future of his people, despite his lack of capability when it comes to making the truly difficult decisions? Well, yes. No person can be perfect, so anyone chosen as leader will come with weaknesses and challenges. Somehow the Israelites who recorded the earlier version of their history understood that being in a position of power--even with the approval of the almighty--didn't make a person a better human being than anybody else. We might not sleep with another person's spouse and then conspire to have someone killed on a battlefield, but we are occasionally going to do things that are selfish and fail to value other people as much as we ought. We might not have children who try to usurp power and prove their superiority by sleeping with our harems in public, but from time to time we will be challenged by other people's behavior. And in spite of all of that, we have plenty of reasons to feel and express gratitude.
David expresses his gratitude in a song to Yahweh, whom he credits with victory in battle. David believes that his deity has protected him from human adversaries and has given him authority as king over foreigners. This is all well and good for a primitive society. Thousands of years later, however, we seem to still hear claims that God has protected us from harm and given us victory over adversity, even that God has made us prosperous or worked out circumstances for our benefit. In David's song, he comes close to claiming that he deserves God's blessing. The person who committed acts of adultery and murder just a couple of chapters back is claiming that:
"The Lord has dealt with me according to my righteousness;Really, David? What an interestingly blameless vision of yourself you seem to have cultivated. Perhaps you think that because you had a military victory or were otherwise fortunate that your previous behavior is unimportant to the point of being forgettable? Well, that's not an unfamiliar perspective to us, after all. When we dodge a bullet, slide in just under the wire, or avoid getting caught, it's tempting to think that what we did must not have been so wrong, because God protected us--he made sure we were safe and successful, so everything must be cool. A ludicrous claim, when you think about it. Gratitude is surely an attitude worth cultivating, but so is honesty.
according to the cleanness of my hands he has rewarded me.
For I have kept the ways of the Lord; I am not guilty of turning from my God.
All his laws are before me; I have not turned away from his decrees.
I have been blameless before him and have kept myself from sin.
The Lord has rewarded me according to my righteousness,
according to my cleanness in his sight." (2 Sam. 22:21-25)
Rather than a Davidic claim to superhuman holiness, it's worth recognizing that we Americans did nothing to earn the privilege of being born in one of the wealthiest places on the planet. We don't live blameless lives, not a one of us. We turn our backs on people, we give in to fear, we wrestle with moral and ethical issues, and we don't always come out smelling like a rose. None of us is perfect. None of us is truly worthy of a better life than anyone else. Many of us are lucky. Many of us are fortunate. Some would even say many of us are blessed. But what we have in our lives is not the result of our utter righteousness. And here I don't just mean the number after the dollar sign in our bank accounts, I mean clean water, abundant food, access to medical care, a level of safety that is unexpected in many parts of the world.
In this time of year when we think about gratitude a little bit more and acknowledge our undeserved privileges a little more easily, let's be honest as well as grateful. We haven't done anything to deserve our lives or our relationships. Whatever we have, it isn't because we did anything to be more worthy of it than anyone else. We have more to be grateful for than we ever take the time to realize. We aren't chosen, set apart for some greater purpose--we are simply fortunate. What we do with what we have is our responsibility. We can cultivate pride, or we can do all that we can to contribute to a better world. This is what gratitude enables us to choose. Honest gratitude allows us to recognize the worthlessness of our pride and to focus instead on our opportunities to practice generosity.
So, I invite you to take a moment--without needing to be clever or funny for an audience, without needing to impress anyone with your depth or insight, and without any reason to guard a sense of dignity or pride--just take a moment to be grateful for the many undeserved gifts of life. Through gratitude we have a chance to recognize our real abundance in life. That abundance doesn't mean that we should stop striving or growing. It simply puts that growth in a context: We don't need more, although we may want more. And when we have more, it means we have more to offer, not more to guard and protect. If we are honest, most of us will see that we truly have enough. Enough time. Enough money. Enough skill. Enough to be happy. Enough to share.
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