Speak your mind: What is Beauty? (A Survey)


Sargent - Madame Errazuriz-small

For those that might run across this post in the future, the message mentioned in this post was written, given, and walked through part-by-part on this blog.  You can see all these posts by clicking here.

So . . . I’m giving a talk in a few weeks on the topic of Beauty.  The first section of the talk will be a discussion attempting to answer the question “What is Beauty?”  To aid me in this I’d like to extend this question to the world at large.  So, I’m asking all of you out there: what do you think beauty is?

Feel free to take your time or just give me the first thing that pops into your head, or even give me more than one idea if you want. This is totally open.  Leave a comment.  Email me.  Facebook me.  Whatever you want.

Or, leave a joke if you want – but only if it’s a good one.  Here’s the dictionary definition for “Beauty” to get you started thinking:

the quality present in a thing or person that gives intense pleasure or deep satisfaction to the mind, whether arising from sensory manifestations (as shape, color, sound, etc.), a meaningful design or pattern, or something else (as a personality in which high spiritual qualities are manifest).

So, that’s what Dictionary.com thinks.  What do you think Beauty is?

(art: “Madame Errazuriz” by John Singer Sargent)

Philosophy & Theology {II} | “Christian” Existentialism [2]


A couple of days ago, I laid out some reasons why “Christian” Existentialism was not the end-all-be-all philosophical orientation for the Christian. But, as I explained in my first post in this series, Philosophy is not the enemy of theology. Rather, it can help us understand other finer points of theology by giving us new categories to think in. So, I proceeded to give three ways that Existentialism can inform our theology. The first way was that it helps us see sin in regard to our personal orientation to God. This post continues with two more ways:

Secondly, a big discussion in Existentialism the relationship between our “existence” and our “essence”.  I pointed out in the previous post that when god was asked by Moses “what’s your essence?” God answered “I exist”. This is the way it is with God. His nature and being are equated with His existence. He simply “is”. The big question concerning these two things in Existentialism is “which comes first?”. Classic Existentialism holds that our existence comes first and our essence is formed and shaped by our existence. This brings up some problems for the Christian. The Bible talks about our essences being known by God before we ever existed, but it also says that there’s something of our essence that is corrupt at its core. When God “knows” us before we exist, does he know our corrupted selves? Does God create us depraved? The Bible seems fairly clear in its representation of the nature of God that He doesn’t create and form our essences as corrupt, so it look likes the question is a bit more complicated than just “which comes first”.

Best I can figure, it looks like both essence and existence have narrative frameworks and are seen as whole things that are shaped through eternity past and future. In short, the story goes like this: God knows and forms our essence-1 (S1), which is pure and good in his sight. He then creates the world of existence-1 (X1) which is made good but then falls and gives way to a different realm of existence, existence-2 (X2).  At the moment this essence-1 enters into existence-1 (X1), it comes into the fallen world and becomes essence-2 (S2) which is corrupt. Christians, then, at conversion are changed at the very level of their essence such that they then become pure in essence (essence-3) living in a corrupt existence (existence-1 still). The rest of the life of the Christian is a slow work by God and others to bring more and more of this Christian’s life and existence in line with their now pure essence-3 (s3), to prepare them for existence-3 (X3). Existence-3 is when this created world/realm within which we exist is restored and glorified and finally our pure essences-3 are able to live in freedom and peace in pure existence-2 in glorified eternity.  Here’s what it looks like graphically:

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screen-capture

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Lastly, there is a very important service that Existentialism lends to the spirituality of the Christian life. In Existentialism, there is a loss of the objectivity of knowledge. All we know is our existence, and that is a very small sphere of knowledge indeed. What this tenet of the philosophy does is create a very strong sense of angst. Existentialists carry the reputation for being very depressed people, seeing as they can know nothing more than (1) they exist, and (2) they can’t know more than that. We can be sure of no other knowledge. This makes you feel very small in a world of chaos that you can do nothing to change. This sort of worldview should make people very despairing, and it has for people such as Samuel Beckett and Albert Camus. But for others, like Jean-Paul Sarte and Soren Kierkegaard, Existentialism seemed to create a humble sobriety that actually allowed these men to enjoy life in a way many Christians could learn to do.

The Christian life is angst. It’s messy. It’s sloppy. That’s why it’s lived by faith – i.e. “trust”. Reality is such that we will be forced to have to trust our Creator to save us, because there really are no objective grounds (that we can know) upon which His salvation is based. This is because God knows He is the greatest of all things and our tendency is to drift from Him. It’s His love that makes us need to draw near. But, when we do, it shows us even more where we fall short and we cry out to God more. He draws even nearer and we are able to experience that One for whom our soul was made. Faith is not neat. Faith is not tidy. Faith is not naive. Faith is not imbecilic. Faith is having the courage to admit your finitude and inadequacy in order to be joined to and in communion with the Joy of joys, Peace of peaces, King of kings, and Lord of lords.

As one friend put it: “I will not resolve to embody that kind of [naive] faith ever again. So, I will read Scripture, asking God to communicate to me what in me is broken, what is unreconciled, what needs restoration, liberation, salvation. And I will sit at the foot of the cross, in the pain of who I am. And I will ask God for reconciliation, restoration, liberation, salvation. On the other side of it all, I will trust Christ more deeply. This is sanctification. This is working out my salvation in fear and trembling. And then, hopefully I will have caught my breath, and it will all begin again.”

Existentialism helps us recapture the “fear and trembling” part of working out our salvation (hence the title of Kierkegaard’s famous work).

I’ll end with perhaps my favorite set of quotes I have ever read. These have had such a profound impact on me and so reflect how I understand these things to be. These words are from the poet Joe Weil in an interview with Patrol Magazine. I leave you with these words that could have been written by the most quintessential existentialist:

“I once described faith as something I got on my shoe and can’t kick or wash off. I’m stuck with it. My poems are the trespasses and blasphemies of a malpracticing Christian, one who can’t stop ogling an attractive leg, or wanting to be first, who is venial, foolish, seldom at peace, horny and lonely, and so far from the kingdom of God that his whole life becomes the theme of that distance, someone knowing he is in deep shit. It’s the perfect place to be, where you can’t fool yourself into thinking you’re on the right track…The only thing I have to offer God is my sins. I am interested in mercy when it appears in places where you would never expect it. I am interested in love that shovels shit against the tide. I am interested in grace…It is better to be annihilated and crushed by God, if you are in love with God, then it is to have no relationship at all. Better God smite you then merely be absent. God does not ‘tolerate’ me. God loves me.”

The Big News II (I’m not leaving Philly, it seems)


I, Paul Burkhart, now have a real job.

Like, a real real one.

Yesterday, I was accepted for a position at a program called Project Transition as a “Psychiatric Rehabilitation Counselor” (assuming that my background checks clear, of course. Until then, I can’t actually say I’m “hired” per se, I’m still a “candidate”). In short, this is my dream job. I will have a case load of about 5 individuals recovering from various mental disorders who I will pour into their lives trying to help them reintegrate into society. I will teach classes to everyone in the program on various parts of living life healthily. I will be doing assessments and creating treatment plans for my case load. The people I will work with seem amazing. Benefits kick in after only a month. It’s really good pay (at least for an entry level job). I will even have my own office space (and desk!).

The philosophy of the organization is right in line with mine: that people are not defined by their disease. They are fundamentally healthy individuals struggling with a disorder, rather than the view that would treat them as primarily disordered individuals struggling for health. It was so exciting sitting there as they told me everything about the organization. That reminds me, the interview itself was strange too. It was one of those weird circumstances that seems to surreal and – for lack of a better word – supernatural. In the entire interview I didn’t say more than a couple of sentences. They didn’t really ask me many questions. It was more like “hey, this is who we are. Wanna join us?”. It was so strange. I have the weakest resume one could imagine. I have waiting tables at Applebee’s and tutoring elementary school students on there and that’s it. Hardly the resume to get someone a professional counseling job. But nevertheless, I walked in, and the founder of the organization had made one of his monthly visits to this particular site just to interview me. When I got there, everyone already knew my name and who I was. When the founder had to leave the interview early and leave me with the site coordinators, he had the secretary send down paperwork to hire me, even before the interview was actually over! (Running the risk of sounding overly charismatic or Osteen-ish) I felt like I was walking in “supernatural favor”. Or something like that.

So what does all this mean? Well firstly, even though I loved and adored my time in Richmond the past few weeks and really wanted to move back there, it seems that God has intended for me to have longer-term plans for Philly. This job really is something I’m going to want to stay at for awhile. The people I will be around, the experiences I’ll get, and the real-word education I’ll receive (all while still taking WTS counseling classes) will be invaluable to me. So I’m here to stay, it seems. This would probably have been a problem a couple months ago, but recently Philadelphia has opened up to me (specifically South Philly) and I have met so many people I really want to live life deeply with for a while longer before moving on (not to mention my biggest bromances are here and here. Don’t worry, I haven’t forgotten you, you, and you).

So here’s to God for blessing me far more than I could ever imagine. I pray this drives me further to Him and doesn’t make me feel like I don’t need him now. Because I do. I’ve definitely been seeing that greatly the past few weeks, and this has been the first little ray of light to burst out from the haze I’ve been in.

Philly, here I stay.

The big news . . .


Nope, not engaged.

Several people here in Philadelphia know this, but I realize hardly anyone in Richmond does, so here I am writing this now.

I won’t be coming back to Westminster next year.

Long story short, my undergraduate loan payments have been steadily increasing and are now getting to a place where my parents can’t handle it alone – nor should they (before you all ask: no, this isn’t the kind of loan that waits until I’m done to require payments; no, my parents can’t consolidate it; yes, we’ve thought through it all).  I’ve decided to take at least a year off from graduate studies to get a full time job somewhere and help pay some things off.I’m focusing in Philadelphia, and trying to stay here, but I’m also looking at jobs in other places (especially Richmond).

Academically, what does this mean?Well, so far I’m still signed up for one counseling class next semester in the evenings, but I’m going to start applying to various Ph.D. programs and seeing what happens.There’s a program at Princeton I’ve fallen in love with in “Psychology and Social Policy”.I’ve realized that I was seeing seminary somewhat as a potential aid in getting into a Ph.D. program, but frankly, it’s seems to only be hurting my chances (on many levels).So, I’ll see if I can get in without it and then go back to Westminster afterwards if I want.

Practically, this means a lot more time and freedom to read what I want, write what I want, minister in different ways, and just generally feel like an actual member of society.I’ve already started writing a little bit more, doing more web stuff (Reform & Revive has been amazing recently!), and (I can’t believe I’m admitting this now), I’ve started a podcast which I’ll write on more later.

Spiritually speaking, what does this mean?Well, the answer to that question deserves a whole post in its self.I’ve been encouraged that as the workload lightens and I seem to be leaving seminary in a sense, I find myself driven more to prayer and the Word of God than while I was in seminary.They don’t tell you that seminary is not a secluded spiritual resort, but rather the darkest front lines of battle.This has been the most intense spiritual year of my life.I’ve had some of my darkest nights and moments this past year.I’ve gone my longest stints ever without drawing near to my Lord in any way.In short, it’s been rough.In short, it’s been painful.In short, I think I came to seminary too soon.I came too young.I wasn’t ready to handle the weight that this institution would hold.I have not developed the maturity and cultivation necessary to have an anchor in my soul beyond my sheer white-knuckled will.

Now, don’t get me wrong, this past year has been amazing.It’s also been the best year of my life, I think.That’s generally how God works.Very Dickensian: the best of times, the worst of times . . ..I wouldn’t give this past year back for anything.My love, affection, and knowledge of my Lord have grown exponentially.If I never go back to seminary I will forever be grateful to the Providence of God for giving me these two semesters.

God has always dealt with me in such a way that I had a very good sense of what the future held for me.This is the first time in my life that he has allowed everything to really fall apart all around me in a matter of weeks.And this is his mercy to me.This is his love for me.It is his commitment to make me need him, because he himself is what I need the most.He is my anchor.He is my certainty.He is my Lord, and my God, and I love him.

So, we’ll see what life holds.God has still been gracious to me in this time. I have great friends and my church (though still going through so much turmoil) has still been healthy and amazing.  I’ve even realized that my life as it was wasn’t very financially sustainable.  I couldn’t continue into my mid- and later-20s still asking my parents for rent money while working 15-hour work weeks at various low hourly rates.  I should have decided to so this regardless of money.

I feel it’s appropriate I’ve written this entire post while I sit in what may be my last seminary class ever, Medieval Church.Which is a appropriate, I suppose.Just like this strange period in history, and more specifically where we are in this last class, I sit here with my Rome having fallen, some dark ages having passed, standing on the cusp of my Reformation, waiting to rediscover the nearness of my Lord.

Feel free to ask any questions you may have.

The Bad News Really is Bad News


I made a kid cry at work the other day.

Currently, I work as a tutor in an after school program. It’s sort of like a program I did in Richmond, except this one isn’t a Christian organization. It’s government funded so the thrust of the program is not personal growth or real learning, but rather results results results. I hate it. Nevertheless, anyone that knows me knows I would find some way to actually try and mentor these kids and not just tutor them.

Well this past week, these two fourth graders were teasing eachother. She kept calling him gay and he kept calling her a lesbian. Yeah, fourth grade. I immediately stood behind the boy (who was seated in the corner) and placed my hands on either side of him on the table he was seated at and leaned in to talk directly in his ear from behind him (did I explain that posture well enough? It is relevant to the rest of the story.) Anyway, I spoke very firmly and directly to the boy. Here was the exchange:

P: “You do not call a girl that!”

M: “Why? She called me a name first!”

P: “That doesn’t matter!”

M: “Why not? I get it at home, and then I come here and get it here too!”

P: “That’s not the point, Mike. Mike, what she says does not change who you are or effect you in any way. Mike, I’m telling you, if you don’t get over this whole hypersensitivity to other people, it will affect the rest of your life.”

M: “No it won’t . . .”

P: “Mike, you can’t do this. This shows that you’re putting all of your security and identity in what other people say. You have to rest your security and who you are in something other than the approval of others. If you don’t, it will kill you later on in life. You will face more heartache, failed relationships, and insecurity than you can possibly fathom now. You can’t just react to what others say. You’re putting too much stock in the words of others and it will ended up hurting both you and other people in ways you can’t see right now. So please, just stop talking and get your work done.”

Yes, I talk to the kids like that.  They get a whole lot more than you think.  He pulled his folder of work to himself and at least looked like he started to work. Finally, I had some peace to work with my other students. He looked self-sufficient, so I went on doing my job. About 20 minutes later, I look over to his table and ask, “Mike, how are you doing?” He doesn’t answer. He’s just sitting there leaning forward over his work, staring it at. I get up, only slightly frustrated and angry. I assume my previous position, staring at the back of his head as I stood over him. I said slowly and sternly: “Mike, you need to do your work! You haven’t even done anything! Mike, I-“

I was cut short as I saw over his shoulder tears falling on his folder. I asked if he was okay. He said no and I asked why. He told me it was because of what I said. Ouch. I apologized to him for having not been sensitive to the way he was or what he was going through and just blindly going the stern, rough, “bad cop” routine. I thanked him for once more reminding me that there wasn’t just one singular formula to dealing with kids, but we have to wisely play off of who they are. I told him that he had helped teach me a lesson that would make me a better father someday. Later I found out that he actually is gay. God only knows the ridicule and frustration he goes through that I had just added to. We got him some tissues, I asked for his forgiveness, he gave it, and that was it.

But it wasn’t. Thinking about it later, I realized something: I had been giving him the bad news of the Gospel. On account of being sinful humans, we all so crave relief from the abiding sense of guilt and shame inherent to us. We do this by finding our approval and security in things and people we can see and measure. This is just psychological language for idol worship. We worship and make idols out of things less than God because we think those things can give us what we feel God cannot. Mike had placed his security and identity in what others said about him. So whenever that is challenged by a passing word or name, he feels like this is a challenge to the very system he has placed his faith in. He cannot let that “sin against him” pass without responding in “just” and “righteous” wrath against the transgressor. We can’t judge Mike too harshly. I hope we see the more “mature” ways we do this as adults.

But there is truth in what Mike was doing. Transgressions are first relational. We feel personally hurt and impacted when people act in a negative way towards whatever it is we have put our faith in. Secondly, transgression always demands a response. Sin does not just exist in a vacuum. It exists in a system – a relational system – that doesn’t “feel right” when there is no just response for evil. That’s why Mike couldn’t just let those words of ridicule go. So here’s the essence of the bad news I was giving Mike: you have placed your security, identity, and – ultimately – your trust and faith in something so far lesser than what they were intended to be placed in. Your every thought, motive, desire, and act is geared towards everything else but God, namely your own security and affirmation. At some level, I think Mike’s soul heard this, and it broke and felt the pain and hurt of true accusations at his wicked heart. The bad news really is bad news.

But it’s not the only news. If this same thing had happened at the tutoring program in Richmond, I would have been able to tell Mike the flip-side: Yes, you are that bad. Yes, you should cry – you should hurt. And what’s even worse, you can’t change yourself from doing this. But, God has found it to be his pleasure – His delight – to do for you what you could not do for yourself: to live that life that places it’s whole trust, security, and identity in Who God is. That life that could let anyone say or do anything to him because he knew that those transgressions spoken and done against him would in fact receive a just retribution. The life that was free to obey, free to worship, free to love God in joy and peace. The life of Jesus Christ. And what’s more, he died the death that you deserve to die for your improper worship of things and people rather than God. And when you believe that yes, you really are that evil; and trust that yes, He really is that good; then both that life and death are credited to you, so you can experience and taste a growing degree of that life of Christ lived out in your own while heading towards a climax only to be known and fully enjoyed in ages to come.  A consummation he has promised to get you to.

But, unfortunately, Mike doesn’t live in Richmond, and he isn’t a part of the Youth Life Foundation, so I couldn’t tell him this, no matter how much I wanted to. If you’re inspired to, pray for Mike. Ultimately his salvation doesn’t rest in my words of rebuke or encouragement, but in the Sovereign God I love and serve, who reveals Himself even in the most mundane of interactions.

I can’t let this not be shared


On my new favorite website, Patrol Magazine, I stumbled upon this amazing interview with poet and professor of Creative Writing at State University of New York, Joe Weil.  He talk to Patrol magazine about poetry, his relationship with God, art, and his other variosu thoughts on life.  As I’ve read the article, I keep finding more and mroe quotes that I am throwing all over my facebook profile, blogs, and such.  Well, it got to be so many, I’m just going to put them all here.  This man is amazing, and I intend to buy as many of his books of poetry as I can.  I resonate so much with all that he says.  Please read the entire interview if you can.  Finally, also bookmark Patrol Magazine.  It really is incredible.  Here are my favorite highlights:

Art is self-indulgence that, if done well, with a good grasp of the craft, and with a sense of constructive dread, ends up serving others. Of course, you can’t predict how it will serve them. . . A poet must be faithful to his or her obsessions. . . The wrong kind of self indulgence is that which puts the artist or his cause ahead of the work. Poets must be both supremely arrogant and humble. Arrogant enough to commit an act of creation. Humble enough to get out of the way of their own work, and let it be whatever it really is.

I once described faith as something I got on my shoe and can’t kick or wash off. I’m stuck with it. My poems are the trespasses and blasphemies of a malpracticing Christian, one who can’t stop ogling an attractive leg, or wanting to be first, who is venial, foolish, seldom at peace, horny and lonely, and so far from the kingdom of God that his whole life becomes the theme of that distance, someone knowing he is in deep shit. It’s the perfect place to be, where you can’t fool yourself into thinking you’re on the right track

I love God, not the idea of God. I hate the idea of God. Ideas are pretty, and neat, and well-formed, and my poems insist that I love God only by my pratfalls and mistakes. The only thing I have to offer God is my sins. I am interested in mercy when it appears in places where you would never expect it. I am interested in love that shovels shit against the tide. I am interested in grace.

I am wrestling with God because I consider God a worthy opponent. . . We have to remember God has the gravitas. God is the dignity. We’re the comic relief. Piety must be challenged. Purity must be tested, or it becomes smugness, and we start to think we have it all figured out. It’s like a marriage where you know exactly how the weekly sex is going to start. It both comforts and kills love in the worst way. My faith informs my confusions. My confusions lead to discoveries in poems my certainties could never find. Faith is not certainty. Certainty is the death of thought.

It is better to be annihilated and crushed by God, if you are in love with God, then it is to have no relationship at all. Better God smite you then merely be absent. God does not “tolerate” me. God loves me. . . A man may call God out and test all purity because it is better than the ultimate hell of complete disengagement.

God allows us to kick and scream in our tantrums and pains until we fall exhausted at the foot of our cross. And then God picks us up and we realize this was all we wanted to begin with, to be held by, and bound fast to him: “Bind me Lord, lest I resist. We resist because we are bound. Our resistance becomes the first sign of our birth pain. . . The peace of a Christian must be a sort of ongoing ferocity—a refusal to let go until the birthright has been truly won, until the blessing has been given. Brokeness is the first condition for receiving grace. Light can’t penetrate an unbroken surface. God enters through the broken heart, not the smug one.

A poem that can be reduced to its ideas is probably not a very good poem. It must be uttered fully. It must be lived on its own terms, the language must be forgiven for being language, then it must be language with all its might. Meaning, content are not the aim but the reward, the grace of a poem being faithful to its own organic process.

Thank you for reading all this (if you have) and I hope it has benefited you.

Meditations on the Village Church, Matt Chandler, & my Heart


I knew I’d be proven wrong. I ended up meeting and seeing perhaps my biggest living hero this past weekend. Matt Chandler, of the Village Church in Dallas, TX was the means by which God stirred it in me to go to seminary; he was the means by which God started forming my preaching style; he was the means by which a bulk of my ministry philosophy was formed. In short, much of my life as it is now is because of this man’s faithfulness and how God has formed me to resonate with it. I’m in Dallas for a week to see family, so I went to a service at the Village Church this morning.

Being one of the fastest growing churches in America, I thought it wise to get there as early as possible. The service was at 9am, and I ended up getting there at about 8:15. My brother and I were the first ones there to the church, save for a few people setting up Communion. We actually got to the building the same time Chandler did. We walked up to the doors from the parking lot with Chandler, coffee in hand, and made some small talk. I told him I was from Westminster, had met their Counseling pastor at the CCEF Conference last month, and that I went to Eric Mason’s church. He apparently has a great relationship with my Philadelphia pastor, so he continued some of our brief conversation – now having made our way into the sanctuary – about Philly and Pastor Mason (or E-Mase, as Chandler called him). I thanked him for how the Church has ministered to me (trying not to seem like “that guy” though I’m sure I sort of did). He appreciated it, but then a congregant intercepted him for sound check business. Our “meeting” was over.

One of the overarching refrains of his sermon was: “you are not as smart as you think you are.” This was evident this morning as I realized that the sanctification I observed in my previous post is still in progress. For those that missed it (or just don’t feel like reading it), I talked about how I have historically idealized my heroes so much that it influences way more about me than it should. I wrote how in recent weeks, God has been disillusioning me about these men, so that I am “becoming my own man” as it seems.

Well, it wasn’t until halfway through the second song of the worship service I realized just how frustrated I was that I wasn’t able to get a good picture of both the worship set and Chandler praying! I wasn’t able to pay attention in any sort of capacity, much less actually meditate and see God’s beauty and sufficiency. I was restless at heart determined to find the images that would build myself up in others’ eyes and so put my security once more in people. As the blinders were rudely pulled off my eyes to my own immaturity and wrong worship, I was brought to one of those moments of self reflection where you’re almost ashamed to be in our Father’s presence. Where the sin in the deepest recesses of your heart is exposed to the light and it hurts. At the same time, though, Michael Bleeker started an original song about how our joy and security is in the wrath of God being poured out on Christ. I was then free. At least for the moment, my sin was plunged into the glorious wrath-consuming righteousness-imputing grace of God. Oh, the worship that comes from the heart that sees its own weakness and sin held as the backdrop against the display of the cross!

The rest of the service was amazing. No more pictures, no more video, no more angst about being able to “prove” that I have more “connections” than others. For those few moments at least, the grace of God so allowed me to be divorced from my lust for human esteem, my addiction to have others see me as someone worth being around. And I was able to worship God with all of myself in singing, prayer, and meditation on the clear communication and faithful preaching of His Word. In short, this morning was amazing. I’m really starting to wonder if God’s ultimately calling me to Dallas.

I love this church, I love its ministry, and I love my God.

So, please, I beg of all of you. Everyone that knows me. Everyone that reads this disjointed post. As often as the grace of God inspires you to remember. Always remind me: I am definitely not as smart as I think I am, but the cross of Christ is wholly gracious and sufficient in spite of that. It is in that gospel statement my greatest sin and greatest hope are held before my gaze both for His Glory and my joy.

Ah, what a good day . . .

taking it with me


My hero, Matt Chandler, just put up a new blog post.  It so stirred me, that I left this comment on the blog, which you can find here: dwelldeep.net

As a young single man in seminary whose father struggled and miserably failed at fighting the sins of his father and grandfather, I wrestle with this often.  As I grow older, I see more and more in me that which I hate in my father.  From a young age, I began hoping against hope that the Grace of God would be upon me such that this curse would end with me- that I would be the first real man of God my bloodline has seen in generations; that my mother’s sacrifice to stay with my father and endure hell at his hands for the sake of her children would not be in vain; and most importantly, that my God would be seen and shown as worthy, lovely, more beautiful, and more desirable than the curse and sin of passivity, anger, and pain so inflicted upon us.

So yes, this makes sense and resonates in me as I hope to maintain this heart towards my True Father long enough to have the same mind as you with the love of my life and my children to come.  Thank you for this.

–paul

The Mind of David Powlison


This is a picture I shot during my class last night.  This man is one of the most brilliant minds in Biblical Counseling, and this picture sort of captures the way his amazing mind works.  For all you CCEF or Redmption Hill folks, you can sort of make out a sun at the top center (Heat), a dead tree on the right (Thorns), the cross at the bottom, and then a living tree on the left (Fruit).  Yes, this is the mind that came up with that model we all learned so well.  Enjoy!

dpowlison

Biblical Psychopathology Redux


I have a RSS feed set up where my blog posts here shows up on my facebook account as a Note.  Well, this time around, my post found here caused a little bit of discussion.  I decided to put it up for the whole blogosphere to enjoy.  So . .  enjoy.

this is almost too smart for me to understand. you learned that much that quick? soon, we won’t even be speaking the same language.

If I don’t let kids eating ice cream into pools, the deaths from drowning will not change significantly. If I give an SSRI to people who constantly battle depressive thoughts, a significant number of them will improve. This will not show causality of course, but it definitely indicates a very close connection between what the SSRI does and how we feel. There are other methods as well for determining how certain chemicals affect our body which you know.

While I agree generally agree with you, I think it takes a limited understanding of sin. As you would agree, sin has corrupted not only our souls, but our bodies and all of creation. Just as someone may be born with clubbed feet, someone also may be born with chemical imbalance. While God can heal both of them, to suggest Christian counseling against mental cases would necessitate the same Christian counseling against those with external or more obvious physical maladies. I am not prepared to tell a person with clubbed feet, or with Crohn’s disease, or with cancer that they need to repent as part of the curing process. Jesus definitely makes no promise to us about healing and as Mark Driscoll said in a sermon I listened to today: If you think Christians should not be sick, then you don’t want to be like Jesus. If you think Christians should not have anxiety, then you don’t want to be like Jesus. If you think Christians should not be poor, then you don’t want to be like Jesus.


I couldn’t agree with you more. The human tendency to chop problems up into little pieces that seemingly do not affect each other has caused more harm than good.

Now what I would like to see, is some human physicians acting in concord with the Great Physician, being vessels of *His* cure, the helping hands of God outstretched to those who are afflicted, using all of the reason that God has given them in a balanced measure along with their faith.

If anyone has the tenacity and “brainheadedness” to pull this off. It would be you. I’m looking forward to seeing great things done through you!


Paul, I think you make some very acute observations here. However, I do not understand how the verse you are using in Luke relates to psychopathology. I am not trying to comparmentalize Luke 6, but when Scripture speaks of the “heart” it is not addressing anything inherently psychological or cognitive. The heart is most often a reference to one’s “spirit,”, intrinsically different from that of the “psyche,” or mind. Galatians 5, in further unfolding Luke 6, addresses “the fruit of the Spirit” and “the works of the sinful nature”–both of which are spiritual in nature and are to be spiritually discerned with the help of the Holy Spirit. The tree is indeed known by its fruit, but if you look unyieldingly & singularly at the cognitive/psychopathological dysfunctions in order to assess a person’s overall condition, I would suggest that you are, so to speak,”barking up the wrong tree.”

I am not trying to disagree with you… just make a suggestion.

My Response:
wow. how to respond to so much in such a little space. sorry for the delay in response, by the way.

First, i need to make it clear, this post was never intended to be a comprehensive reflection of my views of psychopathology in their entirety. On a whole, my views are much more nuanced and full of exceptions and considerations than what this post contains. Also, I find it interesting that every disagreement someone has brought up was already mentioned in my “possible misconceptions” section. I fear I didn’t communicate myself well enough. I’m sorry.

Andrew: the more research is done, the more inadequate the whole post-enlightenment biological model of mental disorders is found to be. You say to give SSRI’s to depressed people and the will “improve.” How does the Christian define “improve”? Are they freed from many of the effects of Depression? Amazingly, yes! But is that the end of the battle? Is there perhaps an additional component that led this person with these chemical imbalances to depression that did not lead another person with the SAME chemical imbalances to something else – not depression? What is that component? I say it’s our nature – which is deeper than our biology. Natures which are corrupted by sin and expressed primarily through our psychologies rather than our physical properties. This addresses your deformity analogy. As I told you in class, the more proper analogy following those lines is closer to mental retardation (physical structures), not psychopathology (chemical levels). So the chemical imbalances are not a result of personal sin (most of the time), just like the genetic component of alcoholism, BUT whatever that “extra” thing is that causes it to show itself in this person at this time under these circumstances may be. I’m trying to give a theological causal framework to an already well established idea that christian counseling helps deeper issues and causes longer term change than just drugs. The same cannot be said about Crohn’s, cancer, or deformities. They belong in completely different spheres of research and discussion. Lastly, will Christians have anxiety? Yes. But even Driscoll goes on to say this is still sin and should be addressed and fought. Just because poverty, sickness, and anxiety will always exist in both Christians and Non-, doesn’t mean we stop giving, seeing doctors, and seeking counseling. Nay, we should find their roots and seek to apply the Gospel to those situations and see change towards that which is to come. Did I address everything?


Justin: thanks for reading and giving your response. first, the “heart” is described in the new testament as the seat of our mind, will, and affections. it’s referred to as “thinking,” “willing,” “deceiving,” “acting,” “desiring,” so on and so forth. it very much describes the whole psychology of the person. in my view, that IS our soul.

i say that not to disagree with you, but to give the foundation for where i completely agree with you and did not communicate myself well enough. i don’t think psychopathology defines a person or their soul. people are image bearers of God. we are defined by our Maker, not our corruptions. no one’s overall state is defined by mental well-being. people far more passionate about Christ and walk closer to Him than i ever will, have and do struggle with depression and other disorders (read Psalms).

next, the Bible differentiates between the “heart” and “the Spirit.” they both bear different kinds of fruit. the flesh and the Spirit still wage war in my soul, so in the same person, and out of the same heart (and mouth), I will express fruit of the Spirit and fruit of the sinful nature- sometimes seemingly simultaneously (Romans 7, anyone?). Oh what a wretched man indeed I am!

this post was meant to show that there’s hope for psychopathology. that the substitutionary atonement of Christ even extends to our psychology. hope that our minds are more dynamic than our bodies. that most physical renewal is to come, but spiritual renewal is ours now and it can have psychological implications and effects because the Spirit expresses itself primarily through our “hearts” (the source of all will, thoughts, and affections).

So no, Luke 6 isn’t fundamentally talking about psychopathology. It’s saying that EVERYTHING that is expressed by us comes FIRST (but not only) from within our souls. One of these things can possibly sometimes in some people be psychopathology. And for those occasions, I wrote this post. I hope this helps.








A Confession


” But you, O my love, for whom I faint with longing that I may be strong, you are not those material objects we can see, in heaven though they are, nor are you the beings which we do not see there, for you have created them and do not even count them as your highest works. How much more distant are you, then, from mere figments of my imagination, fantasy-bodies that have no reality at all! More real are the memory-pictures we form of objects which at least do exist, and more real again than these are the physical beings themselves; yet none of these are you. Better and more certain than the bodies of material creatures if the soul that gives life to their bodies, yet you are not the soul either. You are the life of souls, the life of all lives, the life who are yourself living and unchanging, the life of my own soul.”

— St. Augustine

Discourse on Desire & Darwinism: an Apologetic


I was at home typing all this out about two months ago. As I was nearing the end, my foot hit the power strip the computer was connected to and I lost it all. It was structured so much better than this and explained everything so much clearer. So after a couple months of being bummed out over it, I am now re-typing this out. Or rather, attempting to.

Proposition 1: All humans seek happiness.
Regardless of culture, gender, time in history, or even religion, this desire is universal. Even the Buddhist who spends his life trying to remove the desire for happiness can never remove the desire to have no desire, thus showing the cyclical nature of that philosophy. Even the Ascetic receives happiness for his casting off of earthly things, no matter the biblical warrant, or lack thereof.

Proposition 2: Every action of every human being is to this end.
The motive behind every action of every human is to this end, even those who kill themselves. I would argue that the drive to reduce misery (even through suicide) is very akin to that drive for happiness.

Proposition 3: This drive is unique to humans.
No animal acts in a natural environment for the pure sake of the pursuit of happiness. Every action of every animal is for a definite cause of some biological interest. Every animal action has a real purpose with tangible results beyond some emotional response.

Proposition 4: This desire is never really fulfilled.
As has been duly noted by men greater than me, Thomas Jefferson noted that we can attain many things, but “happiness” we can only “pursue.” He never says we can actually attain it. No one in history (except Jesus) could have said honestly they had actually fully satisfied one’s inner desire for happiness. Sure, we experience it in great measures, but a desire such as hunger can be fully satisfied; the desire for happiness cannot.

Proposition 5: Darwinism has no answer to this.
Here’s the meat of the discourse. Long story short: Darwinism implies no previous purposeful design within human beings apart from what has been gained generationally by the experiences of our ancestors. Their experiences have learned what enables us to survive, and thus adaptations to this end or passed down and show themselves in our present physical, cultural, and psychological features. If this is true, then no desire humans have could have ever developed prior to the ability to fulfill it. To use the example above: Humans didn’t acquire this universal desire for food known as hunger, until (a) a lack or deficit was noticed, and (b) a way to fully satisfy it was found. I’m arguing that every desire or drive in humans testifies to the existence of a full satisfaction thereof somewhere in the world. If Proposition 4 is true, then, that means Darwinism’s only answer to the desire for happiness is that the desire itself preceded the object of that desire, because a full satisfaction of it cannot be found on earth, so how were our ancestors to know they were without it? The idea that the existence of a desire precedes it’s object is very intellectually dishonest, and thus Darwinism is inadequate in accounting for this universal human drive.

Conclusion: Only Christianity has the adequate, satisfactory answer to it.
Christianity teaches that we have been created with a desire for happiness that testifies to the existence of that happiness, namely God Himself. He is what our hearts were made for and thus our hearts are never fully satisfied until they rest in Him. Christianity also teaches that this world has fallen from its original glory and is in a process of redemption wherein one can experience a certain measure of that happiness in the here and now that is merely a shadow of the full satisfaction to come. This is the idea popularly known as “the Already but Not Yet.” Christ’s Kingdom has already been established in the world, but it’s full consummation has not yet happened, thus certain degrees of eternal realities we can experience now in the form of spiritual gifts, worship, a change in nature and will, and an ever decreasing dominion of the power of sin in one’s life. These are all things that our being was created to find its utmost delight in and thus when our soul does that, it is more itself than it ever could be.

After coming up with this a while ago, I was surprised, impressed with myself, and humbled all at once when I found out that C.S. Lewis had these exact thoughts over sixty years ago. I stumbled upon this quote I’d like to finish with to sum up my entire point in this here treatise. He said:

“If I find in myself desires which nothing in this earth can satisfy, the only logical explanation is that I was made for another world”

Amen, brother.

Please, send rebuttals, criticisms, or arguments over any of the above propositions my way. I feel like there are some things I haven’t adequately addressed, but I can’t seem to find the holes in the arguments. Please find them and tell me, as I eager to develop this properly.

–paul

Roller Coaster Theology


“For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.”
1 Thessalonians 4:16-17

“Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain anymore, for the former things have passed away.'”
Revelation 21:1-4

I’ll make this brief. There is a sequence of events described in these two end times passages in the Bible. (1) Jesus comes down. (2) The dead begin to rise first and then the living rise with them into the air to meet Jesus. (3) When Jesus comes down, He’s coming down with the New Jerusalem to establish His Kingdom on Earth. (4) Jesus will dwell with us forever om Earth.

So . . . it sounds like we are going to be lifted into the air, given our “heavenly bodies” (I imagine) and then come right back down to earth. Hmm . . .

What if God, desiring to hint at this in the way He created us, made the most exhilarating physical experience a human being could ever have be freefalling? Could it be that feeling testifies to a greater future reality that God wants us to be excited for and get a little taste of in the here and now? Could it be that Roller Coasters actually help by using this created tendency to their advantage so we may feel that rush over and over and over again until the Day we feel it ultimately? Perhaps. . .

Or perhaps it’s just late and I wanted to write this just to get “someone” excited over God because I’ll be at work all day and I’ll know they’ll read this. Perhaps.

Just something to ponder about.

The next post will be one of the following:
— A Discourse on Desire and Darwinism: an Apologetic
— Radioactive Isotopes and the Glory of God
— The Sweet Taste of Sovereign Suffering: Part III
— Nature vs. Nurture: the Creator vs. the Created
— The Imminent-Transcendent God we Serve: Meditation on Psalm 3:7
— The Four Perspectives Necessary to Maintain Your Faith in College

Votes are welcome and needed.

The Sweet Taste of Sovereign Suffering


devil-jesus-arm-wrestle

I absolutely REFUSE to believe the following:

  1. I worship and believe in a God that spends half his time saying “Oh crap, did that just happen?” (Romans 8:28)
  2. Satan is just the evil version of God that pretty much has the same power and authority as Him. (Job 1:7-12; Zechariah 3:2; Matthew 16:23)
  3. God merely REACTS to the suffering Satan causes, thus making Satan pre-eminent and initiator of all bad things. (Isaiah 45:7)
  4. Every creature and being in all of the universe has a free will of self-determination EXCEPT God. (Isaiah 55:8-11)

Something that has been on my mind a lot lately, is this topic of God’s presence in a world full of suffering. Let’s face it: life is pain. You’re either coming out it, going through it, or about to enter into it. So . . . where is God in all of this?

We don’t worship a God that looks at the suffering of the world and says “Wow, that’s bad, someone should do something about that.” Rather, we worship a God that enters into this suffering and undergoes it Himself in order that His Will may be accomplished of saving His people and ushering them into His Glory.

My decision to finally get these thoughts down on the blog was because of an interesting message I read in my personal study of Micah. You can find some more context in Micah 2:1-5, here I give the verses of significance.

they oppress a man and his house,
a man and his inheritance.
Therefore thus says the LORD:
behold, against this family I am devising disaster,
from which you cannot remove your necks,
and you shall not walk haughtily,
for it will be a time of disaster.

The Hebrew word for “devising” can also mean “create,” “weave,” “fabricate.” The Hebrew word for “disaster” used here can also mean “evil.” So, this verse can reasonably read:

“Therefore thus says the LORD:
behold, against this family I am weaving together evil.”

If you want a more direct verse, look at Isaiah 45:6-7:

that people may know, from the rising of the sun
and from the west, that there is none besides me;
I am the LORD, and there is no other.
I form light and create darkness,
I make well-being and create calamity,
I am the LORD, who does all these things.

In both these passages, why is God directly weaving together and creating calamity and disaster? In the first passage we see that the intended result of this time of “disaster” is that the Israelites would no longer “walk haughtily” – or in other words: Discipline and Sanctification of God’s people. In the second passage, we see that the LORD is doing these things so that everyone may know that there is no other God but Him, and that He is in control – or in other words: Revelation and Communication of God’s eternal Attributes and Being. How does it do that? Suffering and evil cause something deep inside of us to want to cry out “No!” because something inside of us just knows that it isn’t the way it is supposed to be. Suffering shows us how fallen the world is and how unlike it was originally created to be. So, from these passages we can conclude three primary reasons for suffering, as it is caused by God Himself:

  1. God’s Glory
  2. Our Holiness (God’s Glory in us)
  3. Further His Redemptive Plan (God’s Glory in History)

Where did I get that last one? The context of Isaiah 45 is that this is the passage where Isaiah is prophesying about (and to) the ruler that would free the Israelites from the Babylonian captivity 500 years (I think) later! He calls him by name and country: Cyrus, king of Persia. The opening lines of Chapter 45 are “Thus says the LORD to his anointed, to Cyrus.” He refers to a pagan king who never believed in God (as far as we know) and calls him “his anointed”! Cyrus is anointed because he was chosen by God to free the people and so God says in this passage that he is opening every door and using everything to bring Cyrus to this point to display His Glory in the world, because God will use whatever it takes to bring about the redemption of His Creation, a pagan unbelieving King, light, darkness, or calamity.

Also take note that in all those purposes, God’s Glory is the key to it all. God’s Glory is at the center through every pain, every atrocity, and every evil perpetrated in the world. How does this help us? Well, it can’t – naturally. It really only helps some of us. Those whose very nature has been changed so that it delights in the Glory of God more than the glory of themselves. The natural man cares more about himself than the Glory of God. That is what conversion is. Heaven is an eternal revelation of the infinite Glory of God, being poured into the finite beings. Heaven is not eternal just because that’s how long it is – no, Heaven is eternal because it will take that long to exhaust the storehouses of God’s Glory for us to experience. The problem is thus: when people are born, they care about and enjoy every OTHER thing but the Glory of God. So, conversion is (and must be) the process of changing someone’s very nature so that they now delight in the Glory of God! It is to prepare us for Heaven. What does this have to do with suffering?

Well, two things:

First and foremost, the complete canon of Scripture testifies to the fact that (a) God does ALL things with His Glory foremost in His mind (even love us), (b) He is the one who actively causes suffering, tribulation, and pain in the world, therefore (c) He does it all for His Glory, which the converted soul now delights in, thus the Christian can delight in suffering, trusting that it is revealing God’s Glory in Him/Herself, the World, and History.

[UPDATE TO THIS POST: I should probably give an operational definition to the phrase “Glory of God.” It’s a nice concept, but what does it mean? The best way I have found to define it is thus: The “Glory of God” is the external manifestations of the manifold perfections of God. If that is your passion in this world, then you are converted.]

The second reason this helps the Christian I will discuss at length in my next post, but I assure you, it is Glorious (no pun intended).

I know this is very rough and hard to follow and my case isn’t made very fully. I just knew this was going to be long enough, so I had to try and compact somethings. Really, if anyone wants more Scripture on this, just ask. There is PLENTY to go around. Also feel free to leave a question if you see some philosophical, logical, or exegetical holes in my thinking. I’m sure there is a lot. Please let me know.

I appreciate everyone that reads this blog, and love you so dearly. Until next time.

A Portrait of the Artist as God


dscf0039.jpg

Summer is over. The autumn rains
Have descended like tears from an invisible god.
I lie on this rock, the ringing of the isle’s name
                                                                    drips off my ear
along with the stampede of water rushing
                                                             rushing through the silence

Clothed with beauty,
                              I began to understand,
The source of Jupiter-Zeus
And begin to form my own mythology
Within the realm of reality

I see the personality of the wind
The fright of the trees
                                the whispers of the water
The art of the sky the song of nature
My altar erected
                        I now understand

The quiver of twigs
                            the movement of fingers
through the hair of some autumn goddess
Golden; beloved and adored above all the others.

Birds in silent homage,
                                  while sabbatical flowers fall.
I smell the smell of my sacrifice
                                               burning at the altar
of my gods and goddesses as I long to merge.
Be made a tree,
                        the breeze
                                        the ground.

To know and experience all that I love
As lovers
              in one embrace
One flesh of flesh
                          Dust of dust.

My heart in one accord, in that which I was made for
Worship of somethings someone anything
                                                             never nothing
In hopes of finding joy.
                                   But,
As I lie in the midst of beauty’s nature’s beauty
I grow sad because:
For although they knew him,
                                          they did not honor him as such
or give thanks to him,
                                but they became futile in their thinking,
and their foolish hearts were darkened.

Claiming to be wise,
                              they became fools,
and exchanged the glory of the immortal for images
resembling mortal man and birds and animals and reptiles.

Because they exchanged the truth about him for a lie
and worshiped and served the creation rather than
                                                                          the Creator.

And I am no different.