Who is the wisest person you have ever known? (Serendipity Bible 10th Anniversary Edition, page 1456).
It is certain that I will not come up with any one name. I have known both personally and known of many public figures I consider wise. The important point is not to identify a name or two but to identify the criteria that make up wisdom. Most importantly those with wisdom do not ascribe to relativism when that means a sort of "oh whatever...." mentality. While they are people of moral conviction and a strong sense of right and wrong....and are in an admirable sense dreamers, they nevertheless are realists and strong pragmatists. It is difficult to be wise and ethereally divorced from what works on earth. Those I consider wise are well acquainted with grief and suffering caused by the limited perception of mankind and his tenuous mastery of the good. The wise exhibit a persistent knack for coming to the essence of a conundrum.
Wisdom requires more than stellar accomplishment in a subject or skill. Breadth combined with depth of knowledge brings extensive appreciation of paradoxes knit by human passions--both rational and nonrational--that tends to color justice with mercy. It appreciates the seasonal nature of human experience while grasping the necessity of bearing fruit out of season. Despite a certain reticence and humility that can be misconstrued as shyness--even weakness--the wise fasten onto their convictions with a bulldog determination that can catapult them into leadership roles despite their profound distrust of acclaim's blandishments and intoxications.
I feel compelled to mention two wise people that forever impacted my life--my parents.
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In your role as caregiver, do you feel a need to set limits? Why? If so what are those limits and how do you enforce them? (Serendipity Bible 10th Anniversary Edition, page 1456).
A typical caregiver example would be of an occupant in a home providing care for someone else in the home in some stage of physical handicap or ill health. I have never been a caregiver in such a situation. Yet certainly I am acquainted with the sort of issues this relationship can raise. For example, there is a sense in which one is a caregiver at one's place of employment--the persons to whom one must attend: customers, bosses, colleagues, coworkers on a wider scale, various departments, and the general public. Coincident with this come moral requirements and ethical considerations Whenever submerged within any organization, the danger of co-option by less than stellar motives becomes significant--for example when we are a party to malicious gossip regarding outsiders under the aegis of maintaining team cohesion. Intellectual integrity is similarly challenged when we are tempted "to go along to get along" when in fact we have serious doubts about the wisdom of our current trajectory. The key challenge to conscientious souls is reining in the urge to be a pleaser in limitless proportions--even to the extent of secretly harboring resentments and feelings that one is abused and exploited--being entrapped to so great an extent that prevarication becomes the dominant modality of one's existence. There is a sense in which one must--even in order to be useful to others--maintain unflagging personal integrity imbued with relentless honesty. We must firmly come to believe that avoiding the truth will ultimately prove a disservice to those in our care.
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Regarding giving to others, how often do you experience each of the following motivations--seldom, sometimes or frequently?
a. to feel in control
b. to feel needed
c. to receive in return
d. to get people to like me
e. out of obligation
(Serendipity Bible 10th Anniversary Edition, page 1455).
I like to think of this first on the national level in terms of defense or foreign aid. Thinking of WWII; try assessing "a" through "e" in relation to United States motives, specifically considering the Marshall Plan. Then think of our present foreign aid budget. In the light of "a" through "e" analysis, to what extent can it be seen as based on selfish motives? Consider also national domestic policy in taxing and spending. Then think of the last time you made a donation...repeat the same queries.
It becomes increasing clear that giving to others can be based upon multiple, sometimes mixed motives. Personally, as I go down the list it is increasing apparent that my giving is not entirely based upon empathy and compassion with no selfish expectations of my own. Just the other day someone wanted a ride to an appointment assuming I would take them there, but they did not initially consult with me as to what would be a good appointment time for my schedule. I, somewhat miffed, "out of principle" suggested they reschedule to a time earlier in the day. I wanted to be forthcoming, but not without a significant measure of control. I have written elsewhere of my need to "feel needed" if I am to be happy and have a strong self-concept. I have a friend staying with me intermittently and I must admit I am very pleased when he sweeps the floor and vacuums--I like this "return" in part because it symbolizes appreciation. (And what is "appreciation" but acknowledgement that I did something I didn't have to do. You are recognizing in a sense that "I was in control." ) I suppose standing naked and alone I am not all that likable; I will be the first to admit that many others have more "going for them" than I. Therefore, I occasionally try to buy affection with any resource at my disposal. "Guilt trips" are very unpleasant for they show I am deficit in admirable traits. I fear being seen as a hypocritical Christian and sometimes buy insurance against such a perception. Overall, it's clear I very seldom give to others without at least some measure of selfishness....declining here to use the more innocuous term "self-interest".
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How do you feel when your efforts help others? How do you feel when your efforts don't seem to help? (Serendipity Bible 10th Anniversary Edition, page 1454).
I enjoy helping others because that is my Christian mission and, perhaps equally important, it buttresses my self-concept and sense of self-worth and well-being. The opposite of helpfulness I suppose would to be totally useless to anyone, in any way, at anytime, anywhere, for any purpose. I cannot imagine what a feeling of total uselessness would feel like, but I can speculate it would be a depressing sense of worthlessness. In such a state of absolute dejection, even one's intercessory prayers would feel pointless. That is, you would feel useless to no one, including God. It would, in short, pose a crisis of faith.
Now there have been many times when my assistance has seemed to be of little or no effect--sometimes boomeranging and even appearing harmful. Of course it doesn't help to be a bull in a china shop--no matter how good intentioned happens to be the havoc-wrecking bull. We are called not only to be good intentioned but helpfully adroit. I have long since taken on the viewpoint discussed in Shirzad Chamine's Positive Intelligence. He suggest that we flash forward to our last day on earth and ask what would we do in the current situation from that vantage point asking "how do I wish I had conducted myself, regardless of outcome" (page 180). That is, I must right off the bat realize that I don't have complete control of all factors bearing upon the issue at hand. I must do my best at evaluation of uncertainties with the help of others and solemnly requesting God's guidance. Then I make my choice and live with it, period. I always will have the consolation of knowing that even if I fail, I did my best and followed my best lights--really, that is all that can be asked . I of course would rather have certainty of outcome not just certainty of conviction. But certainty of outcome in human affairs tends to be limited to mundane physical phenomena devoid of social complexities.
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Frail children of dust, and feeble as frail, in thee do we trust, nor find thee to fail; thy mercies how tender, how firm to the end, our Maker, Defender, Redeemer, and Friend. (Lyrics from "O Worship the King").
In the blog yesterday I explained how a son received a deep sense of worth when he discovered that years before his father sacrificed his life for him when the father received fatal injuries rescuing his infant son from a burning building. This story was in the way of explaining how the crucifixion of Jesus can serve to bring a sense of personal worth and value to believing Christians. However, Christians believe that Christ was much more than a martyr, they believe that he is the risen Son of God. While this instills hope for eternal life, perhaps much more importantly it brings sustaining hope into everyday practical affairs. For Jesus does not only redeem souls, he redeems otherwise hopeless situations. Every human has many times faced situations that seemed hopeless, without reason or purpose--interruptions and detours that frustrated plans and dreams. The Redeemer assists in recovering from hopeless situations by offering nonrational hope--miraculous hope. God is not a Fantasy Five god, nor is that what man needs. What he needs is a Savior willing to get down in the dirt with him and help him recover and to avoid debilitating despair. Finally Christians have a vital role to play throughout their lives in thought, word, and deed. They are to be witnesses for Christ. In five words this means living a life of humility, truth, kindness, courage, and love.
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Isaiah 53:5 NLT
(Personalized)
But he was pierced for my rebellion,
crushed for my sins.
He was beaten so I could be whole.
He was whipped so I could be healed.
(Note: Original version has "our" and "we" instead of "my" and "I".)
I feel a duty to come to an understanding of Scripture. I need to be guided as much as possible by those learned in Biblical criticism. Yet, sometimes I construct what might be called "behavioral criticism". That is, I look at Scripture in terms of the workings of the human mind. I will (with apologies to theologians) take this tack in discussing the above passage from Isaiah. (Most Christians see this passage as a reference to Jesus.).
First let us look at the first two lines of this passage:
But he was pierced for my rebellion,
crushed for my sins.
Here is the way I see this passage. The obvious question is how can Jesus' suffering over 2,000 years ago have anything at all to do with my behavior today? It is absurd to say that I participated in it in any way--that I am to blame for his suffering. Here's the way I see this. Let us imagine for a moment that Jesus is represented by a flammable effigy in existence 2,000 years ago. This effigy is set ablaze and is consumed by fire. Let us say the fire is actually a concoction of the 7 deadly sins. That is, the effigy is consumed by those sins, and those sins--like fire itself--existed then with the same destructive force as they do today. In this sense my fire, my 7 deadly sins, share complete identity with the identity of what destroyed the image of Jesus. In short, he was pierced for my rebellion, crushed for my sins.
Now for last two lines:
He was beaten so I could be whole.
He was whipped so I could be healed.
Christians often speak of being convicted of their sins which brings about repentance followed by healing and wholeness. To understand how this process works let us say that I have lived a life in which I have with abandon hurt others and myself. My identity is very much that of a callous and worthless "Pain Inflicter." Say I grew up without a dad though I was never told why. One day I learned the truth. When I was an infant our house caught fire and my Dad ran into the burning structure to save me. My Dad escaped shielding me, but he incurred severe burns that soon proved fatal. I now contemplate that my Dad loved me so much and held I was of such value that he was willing to suffer and die for me. In my mind I play a recurring video of the scene that tragic night. For the first time it becomes clear that I have priceless value bestowed by my father's love and his death to save me. I am through the mysteries of human perception led at once to repentance and to dramatically change my mindset and actions. My father's suffering and sacrifice redeem me--making me whole and free from destructive drives.
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To whom will you be a Good Samaritan this week? (Serendipity Bible 10th Anniversary Edition, page 1453).
I can think of several individuals and small intimate groups where in all probability I will feel a strong measure of compassion that leads to action. With large groups, not to mention nation states, a compelling empathy is much harder to come by. This is due not so much to callousness as to the necessity within the human mind for empathy to be aroused by imagery and relationship. An image is inherently more powerful if it relates to someone close to me. Leaders often use compelling anecdotal cases to establish relationship and to bring imagery home. Transformative leaders like MLK use incantations of widely shared dynamic cultural symbols to surpass the arousal and commitment of physical intimacy itself.
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