Disturber of the Peace

Written by Steven Barto, B.S. Psych.

Lucifer Cast Down.jpg

WE HAVE HEARD OF many names for Satan. He started as Lucifer—his name is derived from the Hebrew word (helel), which means “brightness.” In Latin, it means “shining one, light-bearer.” This is also the Latin name for the planet Venus, the morning star in the ancient Roman era, often used for mythological and religious figures associated with the planet. The name “Satan” is derived from Hebrew, meaning “adversary.” He has been called Beelzebub, Belial, the tempter, god of this world, prince of the power of the air, and the father of lies. I’d like to propose one more: disturber of the peace.

The following is the legal definition of the term disturbance of the peace:

Disturbing the peace, also known as breach of the peace, is a criminal offense that occurs when a person engages in some form of unruly public behavior, such as fighting or causing excessively loud noise. When a person’s words or conduct jeopardizes another person’s right to peace and tranquility, he or she may be charged with disturbing the peace.

When I think of peace in a generic sense, I tend to scratch my head and wonder from where does this lovely ideal come? Why, if it exists, why do we failed to find “peace?” Why, instead, do we find conflict, turmoil, frustration, agitation, disharmony, distress, fighting, and a deep sense of personal angst? In Psalm , David cries out to the LORD seeking the opposite of turmoil, persecution, anxiety, and fear he sometimes felt. He previously stated in Psalm 3:1, “LORD, how many are my foes! How many rise up against me” (NIV). He said this after fleeing from the murderous intent of his own son! He makes this wonderful proclamation in Psalm 4:8: “In peace I will lie down and sleep, for you alone, LORD, make me dwell in safety.”

Jesus With Open Arms

With the peace of Christ, we feel a sense of quietness come over us. Its meaning in Hebrew (sâlôm) is quite comprehensive in its meaning: “wholeness, completeness, soundness, health, safety and prosperity.” It is a favorite biblical greeting, is used as a dismissal to or cessation of war, relationship between friends, and man’s relationship with God. The prophet Isaiah describes the fruit of righteousness as peace, stating “its effect will be quietness and confidence forever” and that God’s people will “will live in peaceful dwelling places, in secure homes, in undisturbed places of rest” (Isaiah 32:17-18). The prophet also wrote, “‘There is no peace,’ says the LORD, ‘for the wicked'” (48:22).

Jesus said, “Peace I leave with you; my peace I give to you; not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid” (John 14:27, RSV). The Greek word used in this verse is eirênê, which refers to the peace that is the gift of Christ. It is also used many times in the New Testament to express Christ’s mission, character, and gospel. The purpose of the incarnation of Jesus was to bring spiritual peace with God through reconciliation. Luke 1:79 says, “to shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace” (NIV). Christ’s life depicted in the Gospels is one of majestic serenity (Matthew 11:28; John 14:27). The very essence of the gospel can be expressed in “peace” (Acts 10:36; Ephesians 6:15). As Christians, we have countless blessings that are grounded in peace.

The mystical writings of the Zohar (a mixture of the mystical aspects of the Torah, secular mysticism and psychology) teach that God is peace, His name is peace and all is bound together in peace. In post-Talmudic Jewish thought, Isaac Arama paraphrased this idea by saying:

Peace is a positive thing, the essential means by which men of differing temperaments and opinions can work together for the common good. Pearls of individual virtue would be dim in isolation were it not for the string of peace that binds them together and so increases their luster. That is why peace is a name of God for it is He who gives unity to the whole of creation.

The Opposite of Peace

Paul wrote, “Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:15-17). Perhaps the opposite of peace is rooted in our failure to adhere to Paul’s admonition?

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Truly, anxiety is antithetical to peace. The American Psychological Association defines anxiety (in a general sense) as an emotion characterized by feelings of tension, worried thoughts and physical changes like increased blood pressure. In clinical terms, anxiety may become quite pronounced. People with anxiety disorders usually have recurring intrusive thoughts or concerns. They may avoid certain situations out of worry. They may also have physical symptoms such as sweating, trembling, dizziness or a rapid heartbeat.

According to the Diagnostic and Statistical Manual of Mental Disorders, 5th Edition (DSM-5), anxiety disorders include those that share features of excessive fear and anxiety and related behavioral disturbances. Fear is the emotional response to real or perceived imminent danger, whereas anxiety is anticipation of future peril. Panic attacks feature prominently within the anxiety disorders as a particular type of fear response. A few decades ago, I began to experience overwhelming anxiety. It seemed no matter what I did, I could not escape the thought that something drastic was about to happen. This unfortunately led to panic attacks. On one occasion, I was nearly done shopping for groceries when I became overwhelmed with debilitating panic and fear. It was so pervasive that I left everything in my cart (milk, ice cream, cheeses, meats, and all) and ran from the store. 

So what are the deciding criteria for panic disorder? According to the DSM-5, a panic attack is an abrupt surge of intense fear or discomfort that reaches a peak within minutes, and during which time four (or more) of the following symptoms occur:

  1. Palpitations, pounding heart, or accelerated heart rate.
  2. Sweating.
  3. Trembling or shaking.
  4. Sensations of shortness of breath or smothering.
  5. Feelings of choking.
  6. Chest pain or discomfort.
  7. Nausea or abdominal distress.
  8. Feeling dizzy, unsteady, light-headed, or faint.
  9. Chills or heat sensations
  10. Paresthesias (numbness or tingling sensations).
  11. Derealization (feelings of unreality) or depersonalization (being detached from oneself).
  12. Fear of losing control or “going crazy.”
  13. Fear of dying.

If a panic attack is followed by one month (or more) of the following: persistent concern or worry about additional panic attacks or their consequences (e.g., losing control, having a heart attack, “going crazy;” a significant maladaptive change in behavior related to the attacks (e.g., behaviors designed to avoid having panic attacks, especially avoidance of exercise or unfamiliar situations). Not surprisingly, many people who are in the throes of a panic attack believe they are actually having a heart attack.

The Story of Satan

Satan Attributes

In Ezekiel 28:14-15 we hear God speaking of the fall of Lucifer: “You were anointed as a guardian cherub, for so I ordained you. You were on the holy mount of God; you walked among the fiery stones. You were blameless in your ways from the day you were created till wickedness was found in you” (NIV). Isaiah writes, “How you have fallen from heaven, morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations! You said in your heart, ‘I will ascend to the heavens; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of Mount Zaphon.’ I will ascend above the tops of the clouds; I will make myself like the Most High'” (Isaiah 14:12-14, NIV).

Some theologians have refused to apply the prophesies of Isaiah 14:12-14 and Ezekiel 28:12-15 to Satan under the contention that these passages are addressed solely to the king of Babylon (in Isaiah) and the king of Tyre (in Ezekiel). Others believe these scripture passages refer to Lucifer for two important reasons: first, these prophecies far transcend any earthly ruler, and, second, Satan has a close connection in Scripture with the world system. Ephesians 6:12 says, “For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places” (RSV).

Revelation 12 describes the casting down of Lucifer: 

Then war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. But he was not strong enough, and they lost their place in heaven. The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him… Therefore rejoice, you heavens and you who dwell in them! But woe to the earth and the sea, because the devil has gone down to you! He is filled with fury, because he knows that his time is short (12:7-9, 12, NIV).

Tempted (Apple)

Satan, as the “serpent,” caused the fall of the human race (Genesis 3). His judgment was predicted in Eden (3:15) and accomplished at the cross (John 12:31-33). It’s been said by theologians that the number of demons who roam the earth in service to Satan is so great as to make them practically ubiquitous. Satan, although adjudicated “guilty” at Calvary, continues to usurp authority. Second Corinthians 4:4 tells us, “In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the likeness of God” (RSV). Satan tempts and accuses us daily, intending to steal our peace and destroy our relationship with Christ. Believers are reminded of this in Ephesians 6:11-18, which contains specific and powerful instructions for how to defeat him.

Loss of Meaning or Purpose

One of the main reasons I have decided to follow my undergraduate degree in psychology with a master’s degree in theology is because I see a tremendous loss of meaning or purpose today. Especially in Western society, we tend to seek definition for our lives—what makes us joyous or happy or believewe have a sense of worth—through “things.” From a materialistic standpoint, this can be anything from the car we drive to the type of cell phone we carry conspicuously as we walk through the supermarket. For others, it is determined by the size of their bank accounts or the overall accumulation of wealth. We seem to have forgotten that none of these things will provide a true sense of worth, purpose, or peace. In the extreme, this approach becomes a form of idolatry.

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I have been following the ministry of Ravi Zacharias for several years, and enjoy watching his lectures and debates. I’ve read several of his books, including The End of Reason: A Response to the New Atheists and Beyond Opinion: Living the Faith We Defend. I highly recommend both books. (For further information concerning Ravi’s ministry please click here.) 

Ravi Zacharias says questioning life’s meaning and our purpose is quite normal. We are, after all, sentient beings. Unlike any other animal in God’s universe, we have capacity for morality, justice, beauty, meaning, love, and hatred. We’re hardwired to ask, debate, challenge, and search. He notes four great questions for which we seek answers: origin, meaning, morality, and destiny. Where did I come from? Why am I here? How should I live? Where am I going? I honestly know no one over my years that has not contemplated these questions. The result of a sense of meaninglessness in America and across the world has caused a myriad of social and personal consequences, ranging from addiction and other excesses to mental illness and conflict. Pluralism and moral relativism have led to a loss of any sense of “the vertical” view between heaven and earth, God and man, right and wrong. The great lie being taught today is there are no absolutes—that everyone’s worldview is correct. This is simply not true.

According to Zacharias, there is an immense difference between a worldview that is not able to answer every question to complete satisfaction (the Christian worldview) and one whose answers are consistently contradictory or arbitrary. There is an even greater difference between answers that contain paradoxes and those that are systemically irreconcilable. The Christian faith stands out as unique in this test, both as a system of thought and in the answers it provides. Christianity does not promise that you will have every question fully answered to your satisfaction before you die, but the answers it gives are consistently consistent. There may be paradoxes within Christian teaching and belief, but they are not irreconcilable.

Emmanuel Kant said, “Thought without faith is empty. Faith without thought is blind.” A genuinely critical Christian theology will be firmly rooted in the tradition of faith while open to the inevitable and necessary reforming of its traditional thought through critical reflection and interaction with new sources of knowledge, new ways of seeing things. A great example is the adjustment made in Christian thought when it was demonstrated through empirical evidence that the sun does not revolve around the earth (geocentric), but that the earth revolves around the sun (heliocentric).

The fact that truth is never available to us in any direct or absolute manner does not mean that we may not pursue it, or that we are unable to lay hold of it at all. The realization that our knowledge is inevitably mediated by some perspective or other does not lead automatically to the despairing conclusion that all points of view are equally useful in answering the question of truth.  Believing that there is something real out there to be known, therefore—that there is a truth to be laid hold of—yet recognizing nonetheless that our particular viewpoint is precisely that, and that the “view from nowhere” is unavailable to us, our concern will be to ensure that we stand in the place which offers the best view available.

Concluding Remarks

Not since the end of World War II has mankind felt afloat on menacing seas. The events of 9/11 (this generation’s Pearl Harbor) plunged us headlong into constant fear and loathing. Hatred, especially as it pertains to racism and violent terrorism, has created a tremendous loss of the sense of safety and security, and has given rise to ever-increasing claims that there is no God; or, if there is, that He is a violent heavenly despot. We see things from “left to right” with little-to-no concern for the middle. We are turning on one another in the name of ideology.

God wants us to be still and know that He is God; that He will be exalted in all the earth (Psalm 46:10). The Hebrew word for still comes from a word meaning to “let go” or “release.” He will make wars cease to the ends of the earth. He will break the bow and shatter the spear. Be still is a call for us to stop fighting and be quiet in Him. It comes from the Hebrew word rapa, meaning “to slacken, let down, or cease.” In some instances, the word carries the idea of “to drop, be weak, or faint.” It connotes two people fighting until someone separates them and makes them drop their weapons. It is only after the fighting has stopped that the warriors can acknowledge their trust in God.

We will find no true sense of meaning or purpose until we let go of the reigns, stop trying to be “right” (especially through might), and return to a vertical orientation (up-and-down.) We are all made in God’s image. We’re expected to look toward Him for the answers to Ravi Zacharias’ four great questions. Where did I come from? Why am I here? How should I live? Where am I going? Further, as Christians, we are commanded to give an answer for the reason for our faith, and to do so with “gentleness and reverence” (1 Peter 3:15, RSV). The true path to finding the meaning of life lies in the “community” of believers. Without first putting down our weapons and taming our tongues, we will not discover a comprehensive, cohesive worldview, nor will we be able to come against the true disturber of the peace: Satan.

 

 

 

 

“Is My Life Worth Living?”

“The purpose in a man’s mind is like deep water, but a man of understanding will draw it out” (Proverbs 20:5, RSV).

“We know that in everything God works for good with those who love him, who are called according to his purpose” (Romans 8:28, RSV).

IT IS OBVIOUS THAT purpose can guide life decisions, influence behavior, shape goals, offer a sense of direction, and create meaning. For some, meaning is defined by what they do—doctor, lawyer, construction worker, teacher, welder, chef. Others seek meaning through spirituality or religious beliefs. Unfortunately, some never find meaning for their lives. I cannot think of a more sad state than existing without knowing why you exist, or where you’re going.

A Matter of Worldview

We are talking about worldview. Everyone holds a worldview, which Phillips, Brown and Stonestreet (2008) define as “the framework of our most basic beliefs that shapes our view of and for the world and is the basis of our decisions and actions.” Sire (2015) says a worldview is a set of presuppositions (assumptions which may be true, partially true or entirely false) which we hold (consciously or unconsciously, consistently or inconsistently) about the basic makeup of our world. [Italics added.]

I agree with Phillips, Brown and Stonestreet (2008) that truth is absolute; if not, then nothing is true. They consider (p. 64), “If a worldview is true, we can expect to find at least some external corroborating evidence to support it. This does not mean that something is true because there is evidence for it, but rather evidence will be available because something is true.” [Italics added.] It is critical to note that evidence is always subject to interpretation, and interpretation also can be subject to bias. As it’s been said many times, worldviews function somewhat like a pair of eyeglasses. When you begin wearing glasses, the rims can be quite distracting. In a short while, however, you lose your awareness of the rims and even the lenses. You forget you’re wearing glasses.

Accordingly, we can lose perspective on our assumptions, presuppositions and biases, especially with the passage of time. Entwistle (2015) warns us that assumptions and biases affect data interpretation. He said, “…what we see depends, to some degree, on what we expect and are predisposed to see.” (p. 93) Our ability to know is both dependent upon and limited by the assumptions of our worldview. In my Christian worldview, I recognize God as the unique source of all truth, and that this truth is absolute. In other words, it is not relative, but it is universal and unchanging. Truth is not absolute on its own merits; rather, it derives ultimately from God. I do not believe, however, that the Bible contains all that we need to know: e.g., we don’t consult the Bible to understand how to change a tire or perform brain surgery. Scripture does contain everything we need to know regarding God, the spiritual life, and morality.

We begin developing our worldview as young children, first through interactions within our family, then in social settings such as school and church, and from our companions and life experiences. Increasingly, our media culture is playing a key role in shaping worldview. We are a culture saturated with powerful media images in movies, television, commercials, music, gaming, and social media. What we watch, listen to, and read, impacts the way we think.

The lack of a sound basis for the meaning of life can cause a gnawing sense of being unfulfilled. This perception underlies everything we do. For example, we can be “busy” with many things, yet wonder if what we’re doing makes any real difference. Life, by its very nature, presents itself one day at a time: a random and unconnected series of activities and events over which we seem to have little or no control. If a sentiment of disconnectedness develops in our everyday existence, boredom sets in deep within our soul. To be “bored” does not mean we have nothing to do; it means that we question the value of the things we are so busy doing. Here is the great paradox of life: Many of us are busy and bored at the same time!

Symptoms of a Lack of Purpose

Interestingly, boredom might be rooted in resentment. If we run around all day like a crazy person, doing this and that, yet wonder if our busyness means anything to anyone, we easily feel used, manipulated, or exploited. Is this not often how a parent feels when he or she is constantly doing for their children, but the children appreciate nothing? In this state of mind, we begin to see ourselves as victims pushed around and made to do things by people who do not acknowledge us or take our contributions seriously. An inner anger starts to well up inside us—an anger that eventually settles into our hearts. Left unresolved, this anger leads to resentment, which has an effect on us much like a poison.

Perhaps the most damaging expression of our looming sense of unfulfillment is depression. When we start to believe our life has little or no effect on those around us, we can easily fall prey to sadness, depression, and regret. This can morph into guilt. It must be our fault that no one appreciates us, right? Perhaps we don’t do enough. Maybe we did the wrong thing. We begin to think it’s all our fault. This guilt is not always connected to just one event; sometimes it is connected with life itself. We feel guilty just for being alive. The realization that the world might be better without us becomes a sort-of “sub plot” to our life. We look in the mirror and, “Is my life worth living?”

Boredom, resentment, and depression are all symptoms of our sense of being disconnected. We cannot help but see life as a broken connectedness. We feel as though we don’t belong. Not surprisingly, this often leads to loneliness. This is what is meant by being in a room full of people at a gathering but feeling all alone. We experience this  because we don’t really feel like we’re part of the community. And it is this paralyzing sense of separation from others that establishes the core of much suffering in the world. When in this state of feeling cut off from the community, we quickly lose heart. Ultimately, if we don’t address this sentiment, we see ourselves as passive bystanders. We tend to live life “on the bench.”

Americans Increasingly Turn to Suicide

There is now a potential for us to believe our past, even our present, no longer carries us to the future. Instead, we go through life worried, cut off, without any promise that things will improve. Perhaps this is at the crux of one’s decision to commit suicide. According to the Centers for Disease Control (CDC), suicide was the tenth-largest cause of death in America in 2017, claiming the lives of more than 47,000 people. Suicide was the second leading cause of death among individuals between the ages of 10 and 34, and the fourth leading cause of death among individuals between the ages of 35 and 54. There were more than twice as many suicides (47,173) in the United States in 2017 as there were homicides (19,510).

No Sense of Roots

Henri Nouwen wrote, “Most of us have an address but cannot be found there. We know where we belong, but we keep being pulled away in many directions, as if we were still homeless.” I had a t-shirt years ago that had a rather interesting quip written on it: I Have Gone to Find Myself; If I Return Before I Get Back Keep Me Here. Does this not address the very struggle we all face when attempting to define the meaning of our existence. This “rudderless” life leads to our being tossed to and fro on the ocean in search of a port—any port—in the storm. For me, this pervasive sense of meaninglessness and loneliness led to some rather damaging behavior—infidelity, job hopping, geographic changes, and addiction. I learned that when we feel an inescapable sense of disconnectedness we will being to lie to ourselves. Not only about what the meaning of life is (or should be), but about the serious damage our addictive behaviors and activities of distraction are causing—both to us and to those around us.

What is the Answer?

If you are familiar with Scripture, you will likely remember that Jesus does not respond to our worry-filled way of living by saying that we should not be busy with everyday activities. Instead, His response is quite different. He asks us to shift the point of our focus—to essentially relocate the “center” of our attention, to change our priorities. Jesus wants us to stop focusing on “many things,” and instead focus on the “one necessary thing.” He does not preach of a change in activities as a means of finding a meaningful life. That would be akin to putting a temporary bandage on a bleeding wound. When we ignore critical wounds in the flesh, we risk developing a puss-filled infection that can spread to our bloodstream, thereby causing a “systemic” infection.

Instead, Jesus speaks of a change of heart. This change is what’s needed to make everything different even while everything appears to remain the way it was. Let me be clear: Many of us are living lives that are in need of drastic change. That’s a given. When we focus on the one necessary thing, we begin to tap into the resources needed to realize an effective change in our direction. This is what Jesus meant by His comment to the disciples, “Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on. Is not life more than food, and the body more than clothing? …do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ But seek first his kingdom and his righteousness, and all these things shall be yours as well” (Matthew 6:25, 31, 33, RSV).

I believe it is only when we understand the importance of Jesus’s urgent instructions to make God the center of our lives that we can better see what is at stake. We will understand who we are, why we are here, and why things happen the way we do. This cannot be achieve through our human wisdom or understanding. We can’t grasp the things of the Spirit while focusing on the flesh. A heart set first on the Father’s kingdom is also a heart that is properly oriented toward the spiritual life. Thankfully, Jesus provided an exemplar for us to follow when refocusing our attention in this manner.

We see that Jesus was not merely a zealot who ran around the Holy Land espousing some “new wave” approach to life. He was not interested in seeking a “self-fulfilled” life. Rather, everything we know from Scripture is that Jesus was concerned with only one thing: To do the will of the Father. From His very first public utterance in the Temple, He made this abundantly clear. “‘Why were you searching for me?’” he asked. “’Didn’t you know I had to be in my Father’s house?'” (Luke 2:49, NIV). The footnote provided for this verse at blueletterbible.org says, “be about my Father’s business.” Jesus was quick to tell his disciples, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing; for whatever he does, that the Son does likewise” (John 5:19, RSV). In other words, Jesus wants us to understand that without God nothing is possible. Moreover, with God nothing is impossible.

Consider this thought: Jesus is not our Savior simply because of what He said to us or did for us of His own accord. He is our Savior because what He said and did was said and done in obedience to the Father. Paul expressed this in Romans 5:19: “For as by one man’s disobedience many were made sinners, so by one man’s obedience many will be made righteous” (Romans 5:19, RSV). This speaks of an all-embracing love—for the Father and for us. We cannot understand the impact of the richness of Jesus’s ministry until we see how everything He did was rooted in one thing: Listening to the Father and obeying out of the power of a perfect and unconditional love.

When Jesus said He is the way, the truth and the life, He was not merely stating that everything He said was true. It was, of course, but He meant something much deeper. He was not speaking of an idea, concept, or doctrine, but He was talking about true relationship. I believe that’s why we cannot quash the nagging sense of meaningless alone; rather, it must be understood through relationship with Jesus and with the Father. It is only by first loving God, then loving our neighbor as ourselves, that we can hope to find the connectedness many of us are desperately searching for day after day. When our lives become a continuation of Jesus’s life and ministry, we begin to see the paramount importance of being connected with Him and the Father in order to experience connectedness to our “selves” and others.

Concluding Remarks

It is in and through the Father’s kingdom that we find the Holy Spirit, who will guide us, heal us, challenge us, and convict us. This is the very mechanism for renewal. Moreover, this is not merely hitting the “heavenly lottery.” The words, “all other things will be given you as well” express that God’s love and care extends to our whole being. When we set our sights on Him. we come to understand how God keeps us in the palm of His hand. We learn not to worry, project, or become hopeless. We avoid the trap of emotional upset, including anxiety and depression. We become lifted up into God’s unconditional love and care. A change in our hearts leads to a change in our perspective, and this is the very meaning of developing a Christian worldview.

References

Entwistle, D. (2015). Integrative Approaches to Psychology and Christianity, 3rd Ed. Eugene, OR: Cascade Books

Phillips, W., Brown, W., and Stonestreet, J. (2008) Making Sense of Your World: A Biblical Worldview, 2nd Ed. Salem, WI: Sheffield Publishing.

Sire, J. (2015) Naming the Elephant: Worldview as a Concept, 2nd Ed. Downers Grove, IL: Inter Varsity Press.

A Fundamental Orientation of the Heart

Perhaps one of the hardest things we face is taking stock of whether our actions match what we claim to believe. Our worldview – that is, how we see the world and our place in it, or, if you prefer, our “philosophy of life” – should be obvious from our behavior. A worldview is not just a set of basic concepts but a fundamental orientation of the heart.

Since the events of 9/11, the term worldview is often used as a very general label for how people view the cultures with which their culture clashes. This is very important to note, as a worldview is a set of presuppositions (assumptions which may be true, partially true, or entirely false) which we hold (consciously or unconsciously, consistently or inconsistently) about the basic makeup of our world. A worldview is sometimes considered to be the fundamental perspective from which we address every issue of life.

From a Human Perspective

Imagine someone who thinks life has no true purpose. For that person, events are random. “I live, then I die.” A meaningless existence requires nothing from anyone. There is no need to check our bearings along the way to see of we’re “on track.” There is no need to justify our choices, values, or goals. There is a quiet desperation that drives humanity to think about the question, “Does life have meaning?” Even non-religious people understand that man has a burning desire to make sense of his life. Humanist Deane Starr writes, “Humans find their most complete fulfillment, whether real or imaginary, in some sort of intimacy with the Ultimate.” Our greatest and most difficult achievement is to find meaning in life. It is well known that many people lose their will to live because such meaning evades them.

What happens when someone fails to find a reason for living? Often they experience a spectrum of emotional and behavioral aberrations. Jay Asher published a book in 2007 titled Thirteen Reasons Why. Netflix has produced a mini-series based on Asher’s book, which has caused quite an uproar across the country. The story begins when Clay Jensen returns home from school to find a strange package with his name on it lying on his porch. Inside he discovers several cassette tapes recorded by Hannah Baker—his classmate and crush—who committed suicide two weeks earlier. Hannah’s voice tells him that there are thirteen reasons why she decided to end her life. Clay is one of them. If he listens, he’ll find out why.

Suicide is the third leading cause of death in the age group of 10 to 24 years. It is a critical problem in America. Educators and mental health professionals have mixed feelings about Thirteen Reasons Why. Dr. Nicole Quinlan, a pediatric psychologist at Geisinger Medical Center in Danville, PA, objects to the show’s graphic, gratuitous portrayal of Hanna Baker’s suicide. I watched the mini-series, and I was shocked and upset by the final scene. I didn’t expect to see Hanna Baker drag a razor blade up both of her arms while sitting in a bathtub of warm water. It was, indeed, horrific.

Hanna Baker is a fictional character, but her plight is far from pretend. She was hounded by classmates, bullied online, and was labeled a “slut” after a football jock posted a random shot of her dress flying up when she came down a sliding board during her date with him. He intimated in his online post that Hanna was “easy.” Hanna’s problems worsened when she was raped by another member of the football team. On each side of the cassette tapes, she exposed one person (one “reason”) why she decided to end her life. Her thirteen excuses. Teenage angst is a very real and difficult emotion. Hanna, as are many teens, was trying to find meaning in what she felt was an already meaningless existence. Her worldview was that life was without purpose. The fault of the story depicted in Thirteen Reasons Why is its lack of providing meaning, hope, or the option of seeking treatment.

From a Biblical Perspective

Developing a biblical worldview involves both a mindset and a willset. First, how does the Bible explain and interpret my life and the world around me? Once this question is answered and accepted, the next aspect of a biblical worldview presents the challenge of putting this view into practice. A worldview is the framework of our most basic beliefs that shapes our view of and for the world, and is the basis for our decisions and actions. Worldview leads to values, which lead to actions. Beliefs clearly shape our behavior.

Man’s attempts to explain his existence are just that: man’s attempts. Within the world, man’s experience and perceptions of the infinite universe are limited and inadequate. We need help from the “outside.” This is what a biblical worldview is. Help from the outside. More fundamental than any worldview that can be delineated by ideas and propositions is the religious or faith orientation of the heart. There are only two basic commitments, leading to two basic conditions of life: “man converted to God,” and “man averted from God.” The commitment one makes is decisive for all life and thoughts. From a Christian perspective,  worldview is not so much a matter of theoretical thought expressed in propositions, but is a deeply rooted commitment of the heart. Theory and practice are a product of the will, not the intellect; of the heart, not the head.

How Would My Life be Different if I Lived Out my Convictions?

I have spent most of my life manipulating others. For reasons best understood by reading my testimony, https://theaccidentalpoet.net/about/, I felt the need to hide, run away, or escape. I had a difficult time telling the truth, and, because of a victim mentality, I was able to rationalize my behavior. I became a born-again Christian at age 13, but never fully developed a relationship with, nor the mind of, Christ. When I began escaping through drugs and alcohol, I set off down a road that ultimately took me until August of last year to get off of and head in the right direction.

How could I act in such a callous and selfish manner if I was a Christian? I now understand the reason. One of my sponsors in Alcoholics Anonymous kept saying, “I hope you get God out of your head and into your heart.” Each time I heard that, I became defensive. Who are you to tell me I don’t have God in my heart? My former pastor said the same thing when he commented, “You don’t seem to have a heart for God.” What? I continued becoming defensive.  Several things happened over the past year that finally got through to me

First, I returned to the church of my youth where I accepted Christ. Within a few months, our church got a new pastor from New Jersey. Pastor Mike is exactly what I needed. He has a wealth of experience counseling Christians struggling with addiction. In our several one-on-one meetings, he has been able to help me restructure how I see my addiction and the many excuses I was holding on to as justification. He has also helped me take a different approach to my chronic back pain. He made an amazing statement: “Have you ever considered that your chronic pain gives you the opportunity to share in the sufferings of Christ?” Whoa!

Last August I made the ridiculous decision to “help myself” to some of my mother’s oxycodone. Unfortunately, this was not the first (or second, or third) time I’ve done so. The result was serious damage to my relationship with her and the rest of my family. Interestingly, this is something I feared would happen if I did not stop using drugs. Especially using mom’s medication! I remain estranged from the family, and can only continue on my road to recovery, turning my relationship with the family over to Christ. I know I am delivered from the bondage of addiction. I have to live that freedom all over again each day. One day at a time.

Luke 6:45 is a Scripture I meditate on daily. It is very convincing, and seems to confirm what my former pastor and a former sponsor said regarding my lack of having God in my heart. The verse states, “A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.” Proverbs 23:7 says, “As a man thinketh in his heart, so is he.” God is concerned about the hidden man of the heart, which is our inner life. Our inner life is what we think about. And like the Scriptures above indicate, how we live and who we are.

A Change of Behavior Requires a Change of Heart

It says in Jeremiah 17:9, “The heart is deceitful above all things, and desperately wicked: who can know it?” Why do we sin, do bad things, and make mistakes? Because of our heart, which the Bible says is desperately wicked. Why do so many people struggle with drugs and pornography, returning again and again to these sins and vices even though they know their lives are being ruined by them? Because our heart often leads us astray. We cannot live perfect lives, and we cannot save ourselves from the punishment that we deserve. Moreover, it is impossible to deny the flesh, resist temptation, and stop living a self-centered and sinful life without a true change of heart.

Can this explain my constant relapsing over nearly forty years? Can it account for my selfishness? The disrespect and dishonor I’ve shown toward my parents and siblings? Does it help explain how I can “believe” and “speak” about Christ and recovery while secretly using drugs? Worldview, as I mentioned at the beginning of this post, is how we think about the world and our place in it. This basic belief establishes our values, which directly control our actions.

O Lord, how heartily sorry I am for failing to establish the proper Christian worldview, and to hide your Word in my heart that I might not sin against Thee.

It is only through my embracing a true Christian perspective and asking Christ to take away my heart of stone and give me a heart of flesh that I can hope to act from a position of love and respect.