It starts the moment we first take breath, breaking free of the womb, and ends with a lurch when the final breath is taken -- if we die that type of death. All through the journey of life we struggle and strive for freedom. No matter how hemmed in we may feel, we tend toward it unless we’re temporary dispirited by despair (most depressions are temporary). How we tend toward freedom varies with intensity of passion at the various junctures of life. Life is characterised by this very struggle and we all identify with it; it is fundamental to life as humans know it.
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Yet the meaning of life is paradoxical to freedom. The direct contrast of freedom is captivity; confinement to the human condition. “Suffering is the price we pay for being alive.”[1] We don’t know a single day that doesn’t bring with it pain, discomfort, trials, and in a sense, torment. This paradox is the crux of the issue of the meaning to life in a nutshell; but how do we rationalise and implement living strategies that pay suitable credence to this ‘fact of life’ and in this sense, find joy?
Yet the meaning of life is paradoxical to freedom. The direct contrast of freedom is captivity; confinement to the human condition. “Suffering is the price we pay for being alive.”[1] We don’t know a single day that doesn’t bring with it pain, discomfort, trials, and in a sense, torment. This paradox is the crux of the issue of the meaning to life in a nutshell; but how do we rationalise and implement living strategies that pay suitable credence to this ‘fact of life’ and in this sense, find joy?
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Hold point: must people get stuck on the ‘God question’ when it gets to suffering. How could an all-loving, all-powerful, and all-knowing God allow such universal and ramificable suffering in the world? Such a vexing question is not easily explained except through the eyes of faith -- and yet not all see. Those with eyes to see may read explanation through the following points.
Hold point: must people get stuck on the ‘God question’ when it gets to suffering. How could an all-loving, all-powerful, and all-knowing God allow such universal and ramificable suffering in the world? Such a vexing question is not easily explained except through the eyes of faith -- and yet not all see. Those with eyes to see may read explanation through the following points.
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We learn through our suffering. Whether this is the strengthening of our characters, such as persevering through tough physical conditions or psychologically-testing times, or the learning of other mental schemas toward life (i.e. wisdom living strategies) via observation of others, or learning one’s own lessons, we do learn from hard times. And this is suffering’s purpose. Pathemata mathemata is an ancient Greek saying meaning, “Suffering is education.” It makes us more compassionate and creative in the world.[2] Our best growth and best accomplishments come at times, amazingly, when we are most pressed. We become softer and more useable, getting a glimpse from God’s truest standpoint. Sadly, from God’s viewpoint, these times of significant suffering and growth come only in patches through life, and are never of our choosing -- at most other stages we stagnate, though the least to the most pious of us would be loath to admit it.
We learn through our suffering. Whether this is the strengthening of our characters, such as persevering through tough physical conditions or psychologically-testing times, or the learning of other mental schemas toward life (i.e. wisdom living strategies) via observation of others, or learning one’s own lessons, we do learn from hard times. And this is suffering’s purpose. Pathemata mathemata is an ancient Greek saying meaning, “Suffering is education.” It makes us more compassionate and creative in the world.[2] Our best growth and best accomplishments come at times, amazingly, when we are most pressed. We become softer and more useable, getting a glimpse from God’s truest standpoint. Sadly, from God’s viewpoint, these times of significant suffering and growth come only in patches through life, and are never of our choosing -- at most other stages we stagnate, though the least to the most pious of us would be loath to admit it.
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Unaccounted freedom is basely a folly. When we insist on our freedom, it is an ironical twist that we essentially become a slave to the search for it. What brings us joy momentarily from the world ends up becoming a snare; ask any ‘recreational’ drug-user turned addict. It’s as powerful and true as the law of cause and effect. The moment we believe to the contrary is the moment we’re destined for the pit.
Unaccounted freedom is basely a folly. When we insist on our freedom, it is an ironical twist that we essentially become a slave to the search for it. What brings us joy momentarily from the world ends up becoming a snare; ask any ‘recreational’ drug-user turned addict. It’s as powerful and true as the law of cause and effect. The moment we believe to the contrary is the moment we’re destined for the pit.
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A very real version of unaccounted freedom is laziness or a sort of supreme comfort; it robs us of the drive to contend, and the passion of purpose to achieve that which is potentially and truly remarkable. It reduces our creativity of imagination to that of the proverbial mustard seed -- the implosion of the famous parable.[3] We are but a sad and puny reflection of our intended self. This is the dungeon experience of the human soul. The result is we loath ourselves without ever realising it or why -- we can’t stand being bored and we require to be entertained. And this is when we are most pre-disposed to the folly of complaint. We begin to see nothing good, only the negative -- the foundational fact is there’s always the negative (as there is always also the positive). We are no longer thankful for the countless, wondrous blessings that pervade our lives. And perhaps worst of all, we begin seeing only the lies of life and never the truth; again, both are visible -- it depends on our point of view. We are rancorous to be around and we bring cursing into our own lives and those of our dear-ones. This is all because we insisted on our ‘freedom,’ the ultimate in idolatry and therefore Godlessness.
A very real version of unaccounted freedom is laziness or a sort of supreme comfort; it robs us of the drive to contend, and the passion of purpose to achieve that which is potentially and truly remarkable. It reduces our creativity of imagination to that of the proverbial mustard seed -- the implosion of the famous parable.[3] We are but a sad and puny reflection of our intended self. This is the dungeon experience of the human soul. The result is we loath ourselves without ever realising it or why -- we can’t stand being bored and we require to be entertained. And this is when we are most pre-disposed to the folly of complaint. We begin to see nothing good, only the negative -- the foundational fact is there’s always the negative (as there is always also the positive). We are no longer thankful for the countless, wondrous blessings that pervade our lives. And perhaps worst of all, we begin seeing only the lies of life and never the truth; again, both are visible -- it depends on our point of view. We are rancorous to be around and we bring cursing into our own lives and those of our dear-ones. This is all because we insisted on our ‘freedom,’ the ultimate in idolatry and therefore Godlessness.
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We can see from above that the ultimate in comfort brings us nothing but a curse; neutrality that stands for, and creates, nothing. Yet, despite this, what remains is still inherent to our nature; the search for freedom. We are thus “condemned to freedom,” another fascinating but perplexing absurdity.[4] Truth is abstract. It is not an easy thing to live the free life or even attain it.
We can see from above that the ultimate in comfort brings us nothing but a curse; neutrality that stands for, and creates, nothing. Yet, despite this, what remains is still inherent to our nature; the search for freedom. We are thus “condemned to freedom,” another fascinating but perplexing absurdity.[4] Truth is abstract. It is not an easy thing to live the free life or even attain it.
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A fundamental departure from seeking ‘freedom at all costs’ is the realisation of our existence in something bigger than ourselves -- existence in the realm of a higher power. We and our “moral actions or material prosperity” are not the end in themselves they used to be.[5] They do not define our existence, and we are not rulers of our own destiny. ‘Belief’ doesn’t continue to believe in these lies. It rather comes prepared to cooperate with God’s full and perfect will[6] -- the carrying and bearing of one’s own cross[7] -- the complete opposite of ‘freedom at all costs,’ toward an acceptance of self in the midst of creation and time.
A fundamental departure from seeking ‘freedom at all costs’ is the realisation of our existence in something bigger than ourselves -- existence in the realm of a higher power. We and our “moral actions or material prosperity” are not the end in themselves they used to be.[5] They do not define our existence, and we are not rulers of our own destiny. ‘Belief’ doesn’t continue to believe in these lies. It rather comes prepared to cooperate with God’s full and perfect will[6] -- the carrying and bearing of one’s own cross[7] -- the complete opposite of ‘freedom at all costs,’ toward an acceptance of self in the midst of creation and time.
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It recognises and accepts the ‘tragedy’ of a destiny of “our powerlessness to change things.”[8] In the midst of incredible technological advances, suffering continues relentlessly in the plan of life, much to our chagrin and frustration when viewed without a sense of ‘believing’ faith mentioned above. Our faith is a daily walk of commitment -- it’s surrendered in the blink of an eye. We must accept the ‘tragedy’ for what it is every day.
It recognises and accepts the ‘tragedy’ of a destiny of “our powerlessness to change things.”[8] In the midst of incredible technological advances, suffering continues relentlessly in the plan of life, much to our chagrin and frustration when viewed without a sense of ‘believing’ faith mentioned above. Our faith is a daily walk of commitment -- it’s surrendered in the blink of an eye. We must accept the ‘tragedy’ for what it is every day.
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At the end of the day there seems to be much we Westerners can learn from less privileged cultures. We who “enjoy standards of living that are astonishing by other standards… [and generally] suffer less than anyone else”[9] tend to make more of our meagre issues than the truly maligned, and blame God to boot! (Complaint might as well be a direct imprecation of God.)
At the end of the day there seems to be much we Westerners can learn from less privileged cultures. We who “enjoy standards of living that are astonishing by other standards… [and generally] suffer less than anyone else”[9] tend to make more of our meagre issues than the truly maligned, and blame God to boot! (Complaint might as well be a direct imprecation of God.)
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It is part of life to accept we are not in control. The earlier we embrace this truth the better it is for us. Is it not human to be frail and limited in our capacities? In this way, suffering -- being inevitable -- gives us the ability to minimise its affect on us. This way we are not trumped in the false optimism of fate. We instead opt for a more realistic ‘pessimistic optimism’ based in our acceptance of God, the world, and our place with both.
It is part of life to accept we are not in control. The earlier we embrace this truth the better it is for us. Is it not human to be frail and limited in our capacities? In this way, suffering -- being inevitable -- gives us the ability to minimise its affect on us. This way we are not trumped in the false optimism of fate. We instead opt for a more realistic ‘pessimistic optimism’ based in our acceptance of God, the world, and our place with both.
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This is a true freedom. It intuits joy based in the awareness and acceptance of truth (... and the ‘abstractness’ of truth!). Joy like this comes from thankfulness, the parent of all virtues.[10] This freedom to thank in all circumstances is entirely congruent with gospel truth.[11] Joy like this brings abundant life that stands up like none other.[12]
This is a true freedom. It intuits joy based in the awareness and acceptance of truth (... and the ‘abstractness’ of truth!). Joy like this comes from thankfulness, the parent of all virtues.[10] This freedom to thank in all circumstances is entirely congruent with gospel truth.[11] Joy like this brings abundant life that stands up like none other.[12]
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Copyright © 2008, Steven John Wickham. All Rights Reserved Worldwide.
Copyright © 2008, Steven John Wickham. All Rights Reserved Worldwide.
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[1] Alister E. McGrath, The Price of Life in Suicide: A Christian Response, eds., T.J. Demy & G.P. Stewart, (Grand Rapids, Michigan: Kregel Publications, 1998), p. 141.
[2] Alister E. McGrath, The Price of Life, p. 141.
[3] See Mark 4:30-32.
[4] In McGrath, perceptive existentialist Jean-Paul Sartre’s philosophy on the human condition in three words.
[5] Alister E. McGrath, Christian Theology: An Introduction, 3rd Ed. (Oxford, Blackwell Publishing, 2001), p. 190.
[6] Donald Guthrie, New Testament Theology (Leicester, England: InterVarsity Press, 1981), p. 154.
[7] See Matthew 10:38 or Luke 9:23.
[8] Alister E. McGrath, The Price of Life, p. 143.
[9] Alister E. McGrath, The Price of Life, p. 144. McGrath cites Pelagianism (the movement) as an example of a false view of society that control exists within humanity, including relations with God.
[10] Paraphrasing Cicero.
[11] See for example James 1:2-4; 1 Thessalonians 5:18; and, Philippians 4:6.
[12] See John 10:10.
[1] Alister E. McGrath, The Price of Life in Suicide: A Christian Response, eds., T.J. Demy & G.P. Stewart, (Grand Rapids, Michigan: Kregel Publications, 1998), p. 141.
[2] Alister E. McGrath, The Price of Life, p. 141.
[3] See Mark 4:30-32.
[4] In McGrath, perceptive existentialist Jean-Paul Sartre’s philosophy on the human condition in three words.
[5] Alister E. McGrath, Christian Theology: An Introduction, 3rd Ed. (Oxford, Blackwell Publishing, 2001), p. 190.
[6] Donald Guthrie, New Testament Theology (Leicester, England: InterVarsity Press, 1981), p. 154.
[7] See Matthew 10:38 or Luke 9:23.
[8] Alister E. McGrath, The Price of Life, p. 143.
[9] Alister E. McGrath, The Price of Life, p. 144. McGrath cites Pelagianism (the movement) as an example of a false view of society that control exists within humanity, including relations with God.
[10] Paraphrasing Cicero.
[11] See for example James 1:2-4; 1 Thessalonians 5:18; and, Philippians 4:6.
[12] See John 10:10.
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