I am currently working on another long entry, but for now it occurred to me that I don't have to make every post epic. So I have decided to post little things that have been interesting thoughts to me. They may be neither interesting nor insightful, but hopefully they'll pique some curiosity.
Here's my interesting thought for today, "While Life and Death are polar opposites, Living and Dying are the same action."
No two entities could be more diametrically opposed than Life and Death. They have the same relationship as Good and Evil, Hot and Cold, and Light and Dark. However, Living and Dying are synonymous terms. Both words describe the process of moving from one end of existence to the other. The only distinction between these two words is their connotation. One says the glass is half empty. The other says the glass is half full. That really comes down to the matter. Doesn't it? Are you Living or are you Dying? The moment you were born, you began a trajectory toward the end of your existence on Planet Earth, but how is that existence playing out? It's worth thinking about. Are you living, or are you dying?
Thursday, July 29, 2010
Thursday, July 22, 2010
The Distinction Between Miracles and Magic
As a prelude, I will note that I am writing this blog from a table inside the Eagle and Child (the tavern Tolkien and Lewis frequented to discuss theology, philosophy, and literature). Just thought that would be a fun aside to the conversation. Also, if some of my points resemble some of Lewis’ arguments from Miracles, don’t be surprised. I’ll be borrowing a few things.
As I ended my last blog, there was a question as to the relationship between magic and miracles. At first, the distinction between the two seems to be analogous to the popular illustration “two sides to the same coin”. However, this may not be the case. Let me again define magic as, “The power of apparently influencing the course of events by using mysterious or supernatural forces.” Let’s unpack this definition.
The first thing that needs to be addressed is the assumption that supernatural forces exist. In other words, we must agree that something outside nature acts independently of natural law. The purpose of this particular post is not to prove the existence of supernatural forces, so, for the sake of time and space, I will simply say that I do believe a supernatural entity exists and that the existence of said entity can be supported by a reasonable amount of sound, logical evidence. So, with the presupposition of a supernatural entity, we must then ask three subsequent questions: Is this supernatural entity the only supernatural entity? Is the character of one or any of the entities good? And, do any of these entities possess any real power? Again, I must make a major leap from the general to the specific. My purpose in this post is not to represent all viewpoints. I am not qualified to represent everyone, nor do I wish to do so. I will simply presuppose the Christian Bible is the authority on the subject of all things supernatural. I will let Scripture answer these questions.
First, the supernatural entity I have been alluding to is the triune God (Father, Son, and Holy Spirit). According to Scripture, he is not alone outside of nature. He has created other supernatural beings called angels, given them varying levels of responsibility, power, and authority, and the privilege of serving Him. Some of these angels disobeyed Him. As a result, they were cast from his presence and given a level of power and authority over the world. What I have just stated briefly answers all the questions. 1) God is not alone as a supernatural being because He has created other supernatural beings to fellowship with Him. 2) God, through revelation, has told humanity that He is good. Not only did He tell us, He proves it by acting according to His word. Also, as the absolute standard, disobedience to Him is a rebellion from what is good toward what is evil. Just as the shadow proves the sunshine, so also, any object outside the sun will cause the sun to produce a shadow. In other terms, in a system of complexities and dichotomies, the existence of the one necessitates the existence of the other. Once God created, there was something apart from Him, not like Him. God is not the author of evil, but He is the creator of beings outside of Himself, and this creation presents an opportunity for a descent into all things opposed to His nature. Therefore, one of the supernatural beings (God) is intrinsically good, other supernatural beings are reflections of His goodness (angels), and still others are examples of disobedience to His goodness (Satan and his demons). 3) All of these supernatural beings possess some power. Only one is omnipotent (all powerful), but others are allowed power in the increments God allots them. Satan has been given the most power, but he only possesses what is given to Him by God, so God’s power exceeds Satan’s not just exponentially, but infinitely.
Allow me to recap. More than one supernatural force exists. One of these forces is intrinsically good. Others supernatural forces vehemently oppose the intrinsically good source that created them, and all of them possess some power, but none of them are as powerful as the intrinsically good source.
I realize I have spent a great deal of time meandering in presuppositions, but these are basic questions, which need to be answered. Now that they have been answered (admittedly with vast simplifications and assumptions), we can return to unpacking the definition.
Not only are dichotomous supernatural powers at work, according to the definition of magic, they can be influenced. This is an important distinction between magic and miracles. Miracles do not originate within natural beings. They originate with supernatural beings. In that sense, miracles, prayers, and faith cannot be considered magic, because they do not originate with natural beings, but with supernatural beings (If you disagree, please let me know). Remember before, I said that Satan was given a certain level of power. He uses this power to lead mankind astray. Satan’s limited power, teamed with mankind’s limitless greed for power, has created an entity (magic) through which Satan and mankind express their depravity. Conversely, miracles do not originate with the inherently wicked supernatural entity, but within the inherently good supernatural entity. Also, the purpose of miracles is to glorify God. The purpose of magic is to glorify man. To that end, they are not the same.
Miracles differ from magic in origin, practice, and purpose. Miracles come from God, through humble men, for the purpose of Glorifying God. Magic comes from Satan, through greedy men, for the purpose of Glorifying Satan or themselves. Therefore, Magic can never be said to be the same as Miracles. I started this entry with the analogy of magic and miracles being two sides of the same coin, but they are not. Though they look similar, their values are different. They are two different coins. At first glance, both coins are of like substance, but once examined, one of these (magic) is a two-headed coin. It is an illegitimate representation of the true source power. Magic is bankrupt and incapable of purchasing anything of real value.
As I ended my last blog, there was a question as to the relationship between magic and miracles. At first, the distinction between the two seems to be analogous to the popular illustration “two sides to the same coin”. However, this may not be the case. Let me again define magic as, “The power of apparently influencing the course of events by using mysterious or supernatural forces.” Let’s unpack this definition.
The first thing that needs to be addressed is the assumption that supernatural forces exist. In other words, we must agree that something outside nature acts independently of natural law. The purpose of this particular post is not to prove the existence of supernatural forces, so, for the sake of time and space, I will simply say that I do believe a supernatural entity exists and that the existence of said entity can be supported by a reasonable amount of sound, logical evidence. So, with the presupposition of a supernatural entity, we must then ask three subsequent questions: Is this supernatural entity the only supernatural entity? Is the character of one or any of the entities good? And, do any of these entities possess any real power? Again, I must make a major leap from the general to the specific. My purpose in this post is not to represent all viewpoints. I am not qualified to represent everyone, nor do I wish to do so. I will simply presuppose the Christian Bible is the authority on the subject of all things supernatural. I will let Scripture answer these questions.
First, the supernatural entity I have been alluding to is the triune God (Father, Son, and Holy Spirit). According to Scripture, he is not alone outside of nature. He has created other supernatural beings called angels, given them varying levels of responsibility, power, and authority, and the privilege of serving Him. Some of these angels disobeyed Him. As a result, they were cast from his presence and given a level of power and authority over the world. What I have just stated briefly answers all the questions. 1) God is not alone as a supernatural being because He has created other supernatural beings to fellowship with Him. 2) God, through revelation, has told humanity that He is good. Not only did He tell us, He proves it by acting according to His word. Also, as the absolute standard, disobedience to Him is a rebellion from what is good toward what is evil. Just as the shadow proves the sunshine, so also, any object outside the sun will cause the sun to produce a shadow. In other terms, in a system of complexities and dichotomies, the existence of the one necessitates the existence of the other. Once God created, there was something apart from Him, not like Him. God is not the author of evil, but He is the creator of beings outside of Himself, and this creation presents an opportunity for a descent into all things opposed to His nature. Therefore, one of the supernatural beings (God) is intrinsically good, other supernatural beings are reflections of His goodness (angels), and still others are examples of disobedience to His goodness (Satan and his demons). 3) All of these supernatural beings possess some power. Only one is omnipotent (all powerful), but others are allowed power in the increments God allots them. Satan has been given the most power, but he only possesses what is given to Him by God, so God’s power exceeds Satan’s not just exponentially, but infinitely.
Allow me to recap. More than one supernatural force exists. One of these forces is intrinsically good. Others supernatural forces vehemently oppose the intrinsically good source that created them, and all of them possess some power, but none of them are as powerful as the intrinsically good source.
I realize I have spent a great deal of time meandering in presuppositions, but these are basic questions, which need to be answered. Now that they have been answered (admittedly with vast simplifications and assumptions), we can return to unpacking the definition.
Not only are dichotomous supernatural powers at work, according to the definition of magic, they can be influenced. This is an important distinction between magic and miracles. Miracles do not originate within natural beings. They originate with supernatural beings. In that sense, miracles, prayers, and faith cannot be considered magic, because they do not originate with natural beings, but with supernatural beings (If you disagree, please let me know). Remember before, I said that Satan was given a certain level of power. He uses this power to lead mankind astray. Satan’s limited power, teamed with mankind’s limitless greed for power, has created an entity (magic) through which Satan and mankind express their depravity. Conversely, miracles do not originate with the inherently wicked supernatural entity, but within the inherently good supernatural entity. Also, the purpose of miracles is to glorify God. The purpose of magic is to glorify man. To that end, they are not the same.
Miracles differ from magic in origin, practice, and purpose. Miracles come from God, through humble men, for the purpose of Glorifying God. Magic comes from Satan, through greedy men, for the purpose of Glorifying Satan or themselves. Therefore, Magic can never be said to be the same as Miracles. I started this entry with the analogy of magic and miracles being two sides of the same coin, but they are not. Though they look similar, their values are different. They are two different coins. At first glance, both coins are of like substance, but once examined, one of these (magic) is a two-headed coin. It is an illegitimate representation of the true source power. Magic is bankrupt and incapable of purchasing anything of real value.
Sunday, July 18, 2010
Do You Believe in Magic?
The world is full of magic. It's inescapable. The question is, "Is it real?" Some people say yes...some say no...still others are undecided. Even those who have decisively answered the question for themselves find themselves wondering if all magic is bad. Could it be that there is an inherent dichotomy within the realm of magic? Is there a good magic and a bad magic? In my attempt to answer these questions, I'm going to cite pop culture, review a biblical perspective, and talk about christians using it in their conversation.
What is magic? According to the nearest available dictionary, Magic is defined as, "The power of apparently influencing the course of events by using mysterious or supernatural forces." Now that we have defined the term, we can develop it later. For now, let's see what popular culture thinks about magic.
In 1939's Wizard of Oz, Glinda, the Good Witch of the North, asked Dorothy whether she is a good witch or a bad witch. The question perplexed Dorothy as it perplexes me today. Popular culture was cultivating the idea of good and evil within the realm of magic long before Dorothy landed in Oz, and it will continue to cultivate it for many years to come. We encounter this tension everywhere. While Sinatra is crooning about a witchcraft that strips his conscience bare, CCR put a spell on you, and Puff the Magic Dragon put a smile on your face and a dent in your fridge...(the munchies are naturally drawn to "Magically Delicious" Lucky Charms. Let's face it: Songs, movies, books, and billboards broadcast a magical message into the hearts and minds of millions of people every day. Not even the wide world of sports is unaffected. Think of the Orlando Magic, or of Washington's modification from the offensive Bullets franchise to the "less offensive" Wizards franchise. All this being said, perhaps no other medium has done more to accelerate the reception of mainstream occultism than the film industry. I would say books are equally as effective as film, but truth be told, they have formed a symbiotic relationship over the past century. It's nearly impossible to write a best-selling fiction novel without Hollywood producing its visual counterpart. And within this genre, nobody does it better than Disney. Think about all your childhood favorites: Pumpkins turning into Carriages, Tea Pots singing love songs, Magic carpet rides across the desert, Kisses bringing beauties back to life, Dragons, Genies, Gentlemen, and Giants! It seems there is no shortage of stories to tell about magic. Also, inherent within the message of each of these mediums is that: 1) Magic is real. 2) Magic is desirable. 3) Magic can be used for either good and evil, but it is not intrinsically one or the other. Obviously, popular culture has been enchanted by magic.
So what does Scripture say about magic? Exodus 7:8-12 says, "The LORD said to Moses and Aaron, "When Pharaoh says to you, 'Perform a miracle,' then say to Aaron, 'Take your staff and throw it down before Pharaoh,' and it will become a snake." So Moses and Aaron went to Pharaoh and did just as the LORD commanded. Aaron threw his staff down in front of Pharaoh and his officials, and it became a snake. Pharaoh then summoned wise men and sorcerers, and the Egyptian magicians also did the same things by their secret arts: Each one threw down his staff and it became a snake. But Aaron's staff swallowed up their staffs." Judging by the language used, though I am not an expert yet, this passage is not meant to be taken allegorically. Pharaoh's magicians legitimately possessed some kind of power which allowed them to manipulate supernatural power in order to accomplish a supernatural feat. Another example is Saul and the Witch of Endor. In 1 Samuel 28, we are reminded that Saul has banished all the sorcerers and mediums from the land, and we are told that Samuel is dead. In despair, Saul seeks out the Witch of Endor. After promising her she would not be punished, the witch asked Saul, "Whom shall I bring up for you? Bring up Samuel, he said. When the woman saw Samuel, she cried out at the top of her voice and said to Saul, Why have you deceived me? You are Saul!" Again, this woman possessed the power to manipulate supernatural forces. There are other examples, but these two stick out to me more than others. Anyone holding the presupposition that Scripture is the trustworthy, inspired word of God, must, at the very least, believe that magic was at least real at some point in history. From there, it isn't much of a stretch to believe that magic is as real today as it was back then.
However, simply believing magic is real falls short of God's commentary on the subject. Both the Old Testament and the New Testament condemn it. For the sake of space, I will only provide one example of each. Deuteronomy 18:10-12 says, "There shall not be found among you anyone who burns his son or his daughter as an offering, anyone who practices divination or tells fortunes or interprets omens, or a sorcerer or a charmer or a medium or a necromancer or one who inquires of the dead, for whoever does these things is an abomination to the LORD." Strong words from the law. Many people like to think the New Testament is more forgiving of such practices, but the evidence runs contrary to this belief. In Paul's letter to the Galatians, he writes, "Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God." It's interesting to me that sorcery still makes it into the mix. Most people glaze over that word in this passage, but it's every bit as relevant today as it was Paul's day. God will not tolerate the occult. Clearly, there is a disconnect between culture and Scripture. This shouldn't come as a to surprise anybody, but I think it would be profitable to take note of the disconnect and also discuss what christians mean when they talk about magic.
Christians are told not to "conform to this world." Still, we are to live in it. We must walk the same ground, breath the same air, eat the same food, and see the same sky as those who are not like us. Even though our intrinsic value has skyrocketed dramatically, though not by our own doing, our present circumstances have not changed so dramatically. This can present some difficulty because not all christians are at the same level of maturity, and even the ones who have reached some level of wisdom do not seem to agree on all things. So how should christians react to magic in mainstream society? First, there needs to be a point of clarification. Some people use the word magic loosely. In many cases, they do not mean to refer to manipulating supernatural powers. Instead, they mean something closer to the word enchanted, which simply means to fill with delight. That is why I'm free to say such and such was a "magical" experience. Every language evolves, and as it does so, certain words change meaning and get distorted in the vernacular. Also, many people simply mean to speak of illusions when they speak of magic. This is why I'm able to enjoy watching David Blaine and David Copperfield without being offended by their work. They are not magicians. They are illusionists. So at this point, christians who use the word magic to refer to enchantments or illusions are still in line with Scripture. Now we come to a more serious question. What if magic of the supernatural sort is what christians are referring to when they discuss activities they participate in or tolerate? Galatians 5 answers the the first part of the question. Christians who practice magic and sorcery may not be christians at all. As for those who tolerate magic, I have one more major distinction.
Magic has historically been a prominent fixture in the world of literature, and in the last hundred years, christians have embraced various fiction novels which portray magic as both good and bad. Tolkien's Lord of the Rings series and Lewis' Chronicles of Narnia have attained a venerated status among christians, and almost nobody bats an eye. Yet these same christians express, quite loudly, their disapproval of children's novels like the Harry Potter series. Is there a difference of any real significance amongst these series? For starters, Tolkien and Lewis shared an interest in Norse mythology, and this shared interest made its way into their works. Rowling, on the other hand, appeals strictly to sorcery in her works. Is this distinction worth much? Not really, but when you consider the ultimate purpose of their messages, it's easy to see how christians excuse one for the other. Sorcery is more explicitly condemned in Scripture, and the Rowling's intent is not to convey some deeper spiritual or biblical truth. To conclude this section, while magic as a literary device may be useful, it is important to clarify the biblical stance that magic, in all its forms, is inherently subversive to God, His word, and His people.
Quick review: 1) Magic is real. 2) Magic is offensive to God, and therefore unable to be deemed good magic. 3) Christians can comfortably tolerate and participate in magic when what they technically mean to communicate are concepts of enchantment or illusion. 4) It is neither okay to participate in or tolerate any form of magic that is synonymous with sorcery. I don't pretend that complexity exists and exceptions abound regarding nearly every subject imaginable, but strictly speaking this is the christian perspective.
One final point: Using the definition above, I have been asked whether or not prayer, faith, and miracles can be considered "good magic" on the basis that they attempt to influence the natural course of events by manipulating mysterious or supernatural forces. The short answer to this question is no. The long answer is....in my next blog! Haha. You'll have to wait to find out! Thanks for reading. Let me know your thoughts. I'm sure I've said something inconsistent or controversial enough to incite a response. Thanks again!
What is magic? According to the nearest available dictionary, Magic is defined as, "The power of apparently influencing the course of events by using mysterious or supernatural forces." Now that we have defined the term, we can develop it later. For now, let's see what popular culture thinks about magic.
In 1939's Wizard of Oz, Glinda, the Good Witch of the North, asked Dorothy whether she is a good witch or a bad witch. The question perplexed Dorothy as it perplexes me today. Popular culture was cultivating the idea of good and evil within the realm of magic long before Dorothy landed in Oz, and it will continue to cultivate it for many years to come. We encounter this tension everywhere. While Sinatra is crooning about a witchcraft that strips his conscience bare, CCR put a spell on you, and Puff the Magic Dragon put a smile on your face and a dent in your fridge...(the munchies are naturally drawn to "Magically Delicious" Lucky Charms. Let's face it: Songs, movies, books, and billboards broadcast a magical message into the hearts and minds of millions of people every day. Not even the wide world of sports is unaffected. Think of the Orlando Magic, or of Washington's modification from the offensive Bullets franchise to the "less offensive" Wizards franchise. All this being said, perhaps no other medium has done more to accelerate the reception of mainstream occultism than the film industry. I would say books are equally as effective as film, but truth be told, they have formed a symbiotic relationship over the past century. It's nearly impossible to write a best-selling fiction novel without Hollywood producing its visual counterpart. And within this genre, nobody does it better than Disney. Think about all your childhood favorites: Pumpkins turning into Carriages, Tea Pots singing love songs, Magic carpet rides across the desert, Kisses bringing beauties back to life, Dragons, Genies, Gentlemen, and Giants! It seems there is no shortage of stories to tell about magic. Also, inherent within the message of each of these mediums is that: 1) Magic is real. 2) Magic is desirable. 3) Magic can be used for either good and evil, but it is not intrinsically one or the other. Obviously, popular culture has been enchanted by magic.
So what does Scripture say about magic? Exodus 7:8-12 says, "The LORD said to Moses and Aaron, "When Pharaoh says to you, 'Perform a miracle,' then say to Aaron, 'Take your staff and throw it down before Pharaoh,' and it will become a snake." So Moses and Aaron went to Pharaoh and did just as the LORD commanded. Aaron threw his staff down in front of Pharaoh and his officials, and it became a snake. Pharaoh then summoned wise men and sorcerers, and the Egyptian magicians also did the same things by their secret arts: Each one threw down his staff and it became a snake. But Aaron's staff swallowed up their staffs." Judging by the language used, though I am not an expert yet, this passage is not meant to be taken allegorically. Pharaoh's magicians legitimately possessed some kind of power which allowed them to manipulate supernatural power in order to accomplish a supernatural feat. Another example is Saul and the Witch of Endor. In 1 Samuel 28, we are reminded that Saul has banished all the sorcerers and mediums from the land, and we are told that Samuel is dead. In despair, Saul seeks out the Witch of Endor. After promising her she would not be punished, the witch asked Saul, "Whom shall I bring up for you? Bring up Samuel, he said. When the woman saw Samuel, she cried out at the top of her voice and said to Saul, Why have you deceived me? You are Saul!" Again, this woman possessed the power to manipulate supernatural forces. There are other examples, but these two stick out to me more than others. Anyone holding the presupposition that Scripture is the trustworthy, inspired word of God, must, at the very least, believe that magic was at least real at some point in history. From there, it isn't much of a stretch to believe that magic is as real today as it was back then.
However, simply believing magic is real falls short of God's commentary on the subject. Both the Old Testament and the New Testament condemn it. For the sake of space, I will only provide one example of each. Deuteronomy 18:10-12 says, "There shall not be found among you anyone who burns his son or his daughter as an offering, anyone who practices divination or tells fortunes or interprets omens, or a sorcerer or a charmer or a medium or a necromancer or one who inquires of the dead, for whoever does these things is an abomination to the LORD." Strong words from the law. Many people like to think the New Testament is more forgiving of such practices, but the evidence runs contrary to this belief. In Paul's letter to the Galatians, he writes, "Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God." It's interesting to me that sorcery still makes it into the mix. Most people glaze over that word in this passage, but it's every bit as relevant today as it was Paul's day. God will not tolerate the occult. Clearly, there is a disconnect between culture and Scripture. This shouldn't come as a to surprise anybody, but I think it would be profitable to take note of the disconnect and also discuss what christians mean when they talk about magic.
Christians are told not to "conform to this world." Still, we are to live in it. We must walk the same ground, breath the same air, eat the same food, and see the same sky as those who are not like us. Even though our intrinsic value has skyrocketed dramatically, though not by our own doing, our present circumstances have not changed so dramatically. This can present some difficulty because not all christians are at the same level of maturity, and even the ones who have reached some level of wisdom do not seem to agree on all things. So how should christians react to magic in mainstream society? First, there needs to be a point of clarification. Some people use the word magic loosely. In many cases, they do not mean to refer to manipulating supernatural powers. Instead, they mean something closer to the word enchanted, which simply means to fill with delight. That is why I'm free to say such and such was a "magical" experience. Every language evolves, and as it does so, certain words change meaning and get distorted in the vernacular. Also, many people simply mean to speak of illusions when they speak of magic. This is why I'm able to enjoy watching David Blaine and David Copperfield without being offended by their work. They are not magicians. They are illusionists. So at this point, christians who use the word magic to refer to enchantments or illusions are still in line with Scripture. Now we come to a more serious question. What if magic of the supernatural sort is what christians are referring to when they discuss activities they participate in or tolerate? Galatians 5 answers the the first part of the question. Christians who practice magic and sorcery may not be christians at all. As for those who tolerate magic, I have one more major distinction.
Magic has historically been a prominent fixture in the world of literature, and in the last hundred years, christians have embraced various fiction novels which portray magic as both good and bad. Tolkien's Lord of the Rings series and Lewis' Chronicles of Narnia have attained a venerated status among christians, and almost nobody bats an eye. Yet these same christians express, quite loudly, their disapproval of children's novels like the Harry Potter series. Is there a difference of any real significance amongst these series? For starters, Tolkien and Lewis shared an interest in Norse mythology, and this shared interest made its way into their works. Rowling, on the other hand, appeals strictly to sorcery in her works. Is this distinction worth much? Not really, but when you consider the ultimate purpose of their messages, it's easy to see how christians excuse one for the other. Sorcery is more explicitly condemned in Scripture, and the Rowling's intent is not to convey some deeper spiritual or biblical truth. To conclude this section, while magic as a literary device may be useful, it is important to clarify the biblical stance that magic, in all its forms, is inherently subversive to God, His word, and His people.
Quick review: 1) Magic is real. 2) Magic is offensive to God, and therefore unable to be deemed good magic. 3) Christians can comfortably tolerate and participate in magic when what they technically mean to communicate are concepts of enchantment or illusion. 4) It is neither okay to participate in or tolerate any form of magic that is synonymous with sorcery. I don't pretend that complexity exists and exceptions abound regarding nearly every subject imaginable, but strictly speaking this is the christian perspective.
One final point: Using the definition above, I have been asked whether or not prayer, faith, and miracles can be considered "good magic" on the basis that they attempt to influence the natural course of events by manipulating mysterious or supernatural forces. The short answer to this question is no. The long answer is....in my next blog! Haha. You'll have to wait to find out! Thanks for reading. Let me know your thoughts. I'm sure I've said something inconsistent or controversial enough to incite a response. Thanks again!
Friday, July 16, 2010
The Problem of Pain
I'm currently sitting in a classroom listening to a lecture regarding C.S. Lewis' work The Problem of Pain. After listening and thinking through the question, I've concluded that the question regarding the problem of pain is a perceptual illusion. Pain is both necessary and beneficial. God loves and cares for each of His creatures, but He is not interested in providing comfort at the expense of providing peace, and peace only comes through the knowledge of His son, Jesus Christ.
How can pain be beneficial? Why is it necessary? With just a little effort, I'm certain we can all think of some examples of necessary pain. I personally prefer showers to baths, and when I shower, I prefer the water to be extra hot! However, I do have my limits. There is such a thing as too hot. When I accidentally turn the heat up too high, the water scalds me. After voicing an expletive, some more loudly than others depending on the level of my surprise, and immediately asking God's forgiveness for voicing said expletive, I turn the heat down! What has happened in this instance? In going about my normal routine, I encounter pain, and this pain presents me with a series of choices. I can jump out of the way of what is causing me pain; I can modify the source of whatever is causing me pain, or I can continue to endure the pain. Despite whatever reaction ensues, the pain is not the problem. The pain is the warning that something greater and more terrible is coming. Let's move the illustration further. Fire is hot. We rarely think of hot water taking a person's life, but we know for a fact that fire will consume the flesh. My senses tell me how near I can stand to a fire before I am in danger. From a proper distance, fire provides warmth and light. It can provide comfort and security on a cold night and direction to those who would otherwise be unable to see. However, if I get too near to the fire, my senses tell me something different. The same fire that once provided comfort and security now poses a threat to my well-being. My body is in imminent danger. Were I unable to feel pain, I would have no warning of this danger. I might assume that the nearer I am to the fire, the more comfortable and secure I will be, and with this assumption, I would most likely dive into the fire and be consumed. So pain is neither the source of evil nor the agent of evil. Pain is not the fire, nor did it make the fire hot. It certainly did not make the fire burn me. Instead it warned me of danger. In that sense pain is both necessary and beneficial. It is a tool which preserves our existence.
Were I to leave it there, I would be doing a great disservice. Yes. Pain preserves the existence of the human race, but it is so much more. As I claimed before, pain warns us of imminent danger. This is not the same thing as simply preserving us. The first time I turned the shower up too high or reached into a glowing campfire, my response to the pain was reactionary. I did not know any better. But my initial reaction to the pain was not the end of my response to the pain. After the first time, I remembered not to turn the heat up too high and to never again reach into a fire. In that sense, pain is not merely reactionary, but it is cautionary and preventative. Pain is a gift from God.
Here is the sticky point. I am not calling pain good. Pain is the result of a fallen world. Because of man's disobedience to God, mankind is intrinsically offensive to God's nature. Before our disobedience, pain was not apart of our experience. It isn't natural. We were not made for pain. Pain was made for us. Why? It was made and presented to us as a preserver, a preventer, a warning and a reminder. It preserves our existence. It prevents us from returning to the same source of pain. It warns us to avoid other sources of pain, and it reminds us of our intrinsically offensive fallen state and the full extent of that state's consequences. God gave us pain for our protection; both from imminent danger and eternal damnation.
The question then arises, "Can we have hope apart from pain?" God doesn't seem to think so. In fact, He proved it by sending His son to experience the full extent of pain on our behalf. Pain is not evil, and it is not death. It is the necessary consequence of both. Because of Christ's suffering and death, we have hope. More specifically, we hope in Jesus. Thank God for using the consequences of our fallen state as a compass to point us to His Son. With this in mind, there really is not a problem of pain.
How can pain be beneficial? Why is it necessary? With just a little effort, I'm certain we can all think of some examples of necessary pain. I personally prefer showers to baths, and when I shower, I prefer the water to be extra hot! However, I do have my limits. There is such a thing as too hot. When I accidentally turn the heat up too high, the water scalds me. After voicing an expletive, some more loudly than others depending on the level of my surprise, and immediately asking God's forgiveness for voicing said expletive, I turn the heat down! What has happened in this instance? In going about my normal routine, I encounter pain, and this pain presents me with a series of choices. I can jump out of the way of what is causing me pain; I can modify the source of whatever is causing me pain, or I can continue to endure the pain. Despite whatever reaction ensues, the pain is not the problem. The pain is the warning that something greater and more terrible is coming. Let's move the illustration further. Fire is hot. We rarely think of hot water taking a person's life, but we know for a fact that fire will consume the flesh. My senses tell me how near I can stand to a fire before I am in danger. From a proper distance, fire provides warmth and light. It can provide comfort and security on a cold night and direction to those who would otherwise be unable to see. However, if I get too near to the fire, my senses tell me something different. The same fire that once provided comfort and security now poses a threat to my well-being. My body is in imminent danger. Were I unable to feel pain, I would have no warning of this danger. I might assume that the nearer I am to the fire, the more comfortable and secure I will be, and with this assumption, I would most likely dive into the fire and be consumed. So pain is neither the source of evil nor the agent of evil. Pain is not the fire, nor did it make the fire hot. It certainly did not make the fire burn me. Instead it warned me of danger. In that sense pain is both necessary and beneficial. It is a tool which preserves our existence.
Were I to leave it there, I would be doing a great disservice. Yes. Pain preserves the existence of the human race, but it is so much more. As I claimed before, pain warns us of imminent danger. This is not the same thing as simply preserving us. The first time I turned the shower up too high or reached into a glowing campfire, my response to the pain was reactionary. I did not know any better. But my initial reaction to the pain was not the end of my response to the pain. After the first time, I remembered not to turn the heat up too high and to never again reach into a fire. In that sense, pain is not merely reactionary, but it is cautionary and preventative. Pain is a gift from God.
Here is the sticky point. I am not calling pain good. Pain is the result of a fallen world. Because of man's disobedience to God, mankind is intrinsically offensive to God's nature. Before our disobedience, pain was not apart of our experience. It isn't natural. We were not made for pain. Pain was made for us. Why? It was made and presented to us as a preserver, a preventer, a warning and a reminder. It preserves our existence. It prevents us from returning to the same source of pain. It warns us to avoid other sources of pain, and it reminds us of our intrinsically offensive fallen state and the full extent of that state's consequences. God gave us pain for our protection; both from imminent danger and eternal damnation.
The question then arises, "Can we have hope apart from pain?" God doesn't seem to think so. In fact, He proved it by sending His son to experience the full extent of pain on our behalf. Pain is not evil, and it is not death. It is the necessary consequence of both. Because of Christ's suffering and death, we have hope. More specifically, we hope in Jesus. Thank God for using the consequences of our fallen state as a compass to point us to His Son. With this in mind, there really is not a problem of pain.
Thursday, July 15, 2010
Take a Journey with Me
I've always been a huge believer in sharing experiences. Life is meant to be shared with others, and any chance I get invite others into my company, I do so with great pleasure. I'm not sure what all I'm going to write about, but whatever it is, I invite you to experience it with me. With this sentiment in mind, I will leave you with a song that describes what I want us to experience together...A Day in the Life.
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